yoake 8. Gospel-commands are finite therefore not grievous Christ will not alwayes be laying his commands upon us Christ will shortly take off the yoak from our neck and set a Crown upon our head There is time coming when we shall not only be free from our sins but our duties too prayer and fasting are irksome to the flesh in heaven there will be no need of prayer or repentance duties shall cease there indeed in heaven the Saints shall love God but love is no burden God will shine forth in his beauty and to fall in love with beauty is not grievous In heaven the Saints shall praise God but their praising of him shall be so sweetned with delight that it will not be a duty any more but part of their reward 'T is the Angels heaven to praise God This then makes Christs commands not grievous though they are spiritual yet temporary 't is but awhile and duties shall be no more The Saints shall not so much be under commands as embraces wait but a while and you shall put off your armour and end your weary marches thus we have seen that Christs commands considered in themselves are not grievous 2. Let us consider Christs commands comparatively 2. Comparatively and we shall see they are not grievous let us make a four-fold comparison Compare Gospel-commands 1. With the severity of the Moral Law 2. With the Commands of sin 3. With the torments of the damned 4. With the glory of heaven 1. Christs commands in the Gospel are not grievous Compari 1 compared with the severity of the Moral Law The Moral Law was such a burden as neither we nor our fathers could bear Gal. 3.10 Cursed is every one that continueth not in all things which are written in the book of the Law to do them Impossible it is that any Christian should come up to the strictnesse of this The golden Mandates of the Gospel comparatively are easie For 1. In the Gospel if there be a desire to keep Gods commandments it is accepted Nehem. 1.11 2 Cor. 8.12 If there be first a willing mind it is accepted Though a man had had never so good a mind to have fulfilled the Moral Law it would not have been accepted he must de facto have obeyed Gal. 3.12 but in the Gospel God crowns the desire If a Christian saith in humility Lord I desire to obey thee I would be more holy †* Isa 26.8 this desire springing from love passeth for currant 2. In the Gospel a Surety is admitted in the Court The Law would not admit of a Surety it required personal obedience but now God doth so far indulge us that what we cannot of our selves do we may do by a Proxy Christ is called the Surety of a better Testament Heb. 7.22 We cannot walk so exactly we tread awry and fall short in every thing but God looks upon us in our Surety and Christ having fulfilled all righteousness * Matth. 3.15 it is all one as if we had fulfilled the Law in our own persons 3. The Law did command and threaten but gave no strength to perform it did Egyptianize requiring the full tale of Brick but gave no Straw But now God with his commands gives power Gospel-precepts are sweetned with promises God commands Ezek. 18.31 Make you a new heart Lord may the soul say I make a new heart I can as well make a new world But see Ezek. 36.26 A new heart also will I give you God commands us to cleanse our selves Isa 1.16 Wash you make you cleane Lord where should I have power to cleanse my self Who can bring a clean thing out of an unclean Job 14.4 See the Precept turned into a Promise Ezek. 36.25 From all your filthinesse and from your Idols will I cleanse you If when the child cannot go the father takes it by the hand and leads it now it is not hard for the child to go when we cannot go God takes us by the hand Hos 11.3 I taught Ephraim also to go taking them by their armes 4. In the Gospel God winks at infirmities where the heart is right The Law called for perfect obedience it was death to have shot but an hairs bredth short of the mark it were sad if the same rigor should continue upon us Wo to the holiest man that lives saith Austin if God comes to weigh him in the ballance of his justice 'T is with our best duties as with gold put the gold in the fire and you will see drosse come out what drossinesse in our holy things but in the Gospel though God will not endure haltings yet he will passe by failings Thus Christs commands in the Gospel are not grievous compared with the severity of the Moral Law 2. Christs commands are not grievous compared with the commands of sin Sin layes an heavie yoak upon Compari 2 men Sin is compared to a †Talent of lead * Onera unusquisque portas sua peccata sunt Aug. Zac. 5.7 to shew the weightinesse of it The commands of sin are burdensome let a man be under the power and rage of any lust whether it be covetousnesse or ambition how doth he tire and excruciate himself what hazards doth he run even to the endangering of his health and soul that he may satisfie his lust Jer. 9.5 They weary themselves to commit iniquity And are not Christs precepts easie and sweet in comparison of sins austere and inexorable commands Therefore Chrysostome saith well That Virtue is easier than Vice * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Temperance is lesse burdensome than Drunkennesse doing justice is lesse burdensome than violence There 's more difficulty and perplexity in the contrivement * Micah 2.1 and pursuit of wicked ends than in obeying the sweet and gentle preceps of Christ Hence it is that a wicked man is said to travel with iniquity Psal 7.14 To shew what anxious pain and trouble he hath in bringing about his wickednesse What tedious and hazardous journeys did Antiochus Epiphanes take in persecuting the people of the Jews Many have gone with more pain to hell than others have to heaven Compari 3 3. Christs commands are not grievous compared with the grievous torments of the damned The rich man cries out I am tormented in this flame Luke 16.24 Hell-fire is so unconceivably torturing that the wicked know not either how to bear or to avoid it The torment of the damned may be compared to a yoak and it differs from other yoaks usually the yoak is laid but upon the neck of the beast but the hell-yoak is laid upon every part of the sinner his eyes shall behold nothing but bloody Tragedies his ears shall hear the groans and schreeks of blaspheming spirits He shall suffer in every member of his body and faculty of his soul and this agony though violent yet perpetual The yoak of the damned shall never be taken off Vestiga nulla retrorsum Sinners might break the
7.29 but Adam by eating the Apple fell sick and had dyed for ever had not God found out a way for his recovery For the amplification of the Doctrine there are three things to be considered 1. In what sence sin is resembled to sicknesse 2. What the diseases of the soul are 3. That sin-sicknesse is the worst 1. In what sence sin is resembled to sicknesse 1. Sin may be compared to sicknesse for the manner of catching First Sicknesse is caught often through carelesnesse some get cold by leaving off cloaths So when Adam grew carelesse of Gods command and left off the garment of his innocency he caught a sicknesse he could stay no longer in the Garden but lay bed-rid his sinne hath turned the world which was a Paradise into an Hospital Secondly Sicknesse is caught sometimes through superfluity and intemperance Excesse produceth sicknesse When our first parents lost the golden bridle of temperance and did eate of the forbidden tree they and all their posterity surfeited on it and took a sicknesse The Tree of Knowledge had sicknesse and death under the leaves it was fair to the eye Gen. 3.6 but poyson to the taste we all grew desperately sick by eating of this tree Adams intemperance hath brought us to fasting and weeping and besides that disease at first by propagation we have added to it by actual perpetration We have encreased our sicknesse therefore sinners are said to wax worse and worse 2 Tim. 3.13 2. Sin may be resembled to sicknesse for the nature of it As 1. Sicknesse is of a spreading nature it spreads all over the body it works into every part the head stomach it disorders the whole body So sin doth not rest in one part but spreads into all the faculties of the soul and members of the body Isa 1.5 6. The whole head is sick the whole heart is faint from the sole of the foot even unto the head there is no soundnesse in it but wounds and bruises and putrifying sores c. 1. Sin doth corrupt the understanding Gregory Nazianzene calls the understanding the lamp of reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this lamp burns dim Ephes 4.18 Having their understanding darkned Sin hath drawn a vail over the understanding it hath cast a mist before our eyes that we neither know God nor our selves naturally we are only wise to do evil Jer. 4.21 Witty at sin wise to damn our selves the understanding is defiled 1 Cor. 2.14 We can no more judge of spiritual objects till the Spirit of God anoint our eyes than a blind man can judge of colours our understandings are subject to mistakes we call evill good and good evil we put bitter for sweet and sweet for bitter Isa 5.20 A strait stick under water seems crooked so to a natural understanding the strait line of truth seemes crooked 2. The memory is diseased the memory at first was like a golden cabinet in which divine truths were locked up safe but now it is like a Colander or leaking vessel which lets all that is good run out The memory is like a Searcer which sifts out the flower but keeps the bran So the memory lets saving truths go and holds nothing but froth and vanity Many a man can remember a story when he hath forgot his Creed Thus the memory is diseased the memory is like a bad stomack that wants the retentive faculty all the meat comes up again So the most precious truths will not stay in the memory but are gone again 3. The Will is diseased the will is the souls commander in chief it is the master-wheele but how irregular and excentrick is it The Will in the Creation was like that golden bridle which Minerva was said to put upon Pegasus to guide and rule him it did answer to Gods Will This was the language of the Will in innocency I delight to do thy will O God Psal 40.8 but now it is distempered it is like an iron sinew that refuseth to yeild and bend to God Isa 48.4 John 5.40 ye will not come to me that you may have life Men will rather die than come to their Physician The Arminians talk of Free-will the Will is sick what freedome hath a sick man to walk the Will is a Rebel against God Acts 7.51 ye do alwayes resist the holy Ghost The Will is diseased 4. The Affections are sick First the Affection of desire a sick man desires that which is hurtful for him he calls for wine in a Feaver So the natural man being sick he desires that which is prejudicial for him he hath no desire after Christ he doth not hunger and thirst after righteousnesse but he desires poyson he desires to take his fill of sin he loves death Prov. 8.36 Secondly The Affection of grief a man grieves for the want of an estate but not for the want of Gods favour he grieves to see the Plague or Cancer in his body but not for the plague of his heart Thirdly the Affection of joy many can rejoyce in a wedge of gold not in the crosse of Christ The Affections are sick and distempered 5. The Conscience is diseased Titus 1.15 Their minde and conscience is defiled Conscience is either 1. Erroneous binding to that which is sinful John 16.2 Acts 26.9 I verily thought with my self I ought to do many things contrary to the name of Jesus Conscience is an ignis fatuus leading out of the right way Or 2. Dumb it will not tell men of sin it is a silenced Preacher Or 3. Dead Ephes 4.19 Conscience is stupified and sencelesse the custome of sinning hath taken away the sence of sinning Thus the sicknesse of sin hath gone over the whole soul like that cloud which over-spread the face of the heavens 1 Kings 18.45 2. Sicknesse doth debilitate and weaken the body a sick man is unfit to walk So this sicknesse ofsin weakens the soul Rom. 5.6 When we were without strength Christ died In innocency Adam was in some sence like the Angels he could serve God with a winged swiftnesse and filial chearfulnesse but sin brought sicknesse into the soul and this sickness hath cut the lock where his strength lay he is now disarmed of all ability for service and where grace is wrought though a Christian be not so heart-sick as before yet he is very faint The Saints prayers do but whisper in Gods eares and if Christ did not pray them over again God could not hear them we sin fervently but pray faintly as David said 2 Sam. 3.39 I am this day weak though anointed King so Christians though they have the oyle of grace poured upon them and they are anointed spiritual Kings yet they are weak sin hath infeebled them they take their breath short and cannot put forth such strong desires after God as they ought When we finde our selves dead in duty our holy affections languishing think thus This is my sickness sin hath made me weak as Jephtha said to his daughter
there is hope Repentance unravels sin and makes sin not to be but hardness of heart binds guilt fast upon the soul it seals a man under wrath it is not the hainousness of sin but hardness of heart that damns this makes the sin against the Holy Ghost uncapable of mercy because the sinner that hath committed it is uncapable of Repentance CHAP. VII Containing a sharp Reprehension Use 1 Use 1 THIS Doctrine draws up a Charge against several sorts Reproof Branch 1 1. Those that think themselves good Christians yet have not learned this Art of holy Mourning Luther calls Mourning Bara herba a rare herb Men have tears to shed for other things but have none to spare for their sins there are many Murmurers but few Mourners most are like the stony ground which wanted moisture Matth. 13. We have many cry out of hard times but are not sensible of hard hearts hot and dry is the worst temper of the body sure I am to be hot in sin and to be so dry as to have no tears is the worst temper of the soul How many are like Gideons dry Fleece and like the Mountains of Gilboa there is no dew upon them Did Christ bleed for sin and canst not thou weep if Gods bottle be not filled with tears his Vial will be filled with wrath We have many sinners in Sion but few mourners in Sion It is with most people as with a man on the top of a Mast the Winds blow and the Waves beat and the ship is in danger of shipwrack and he is fast asleep so when the Waves of sin have even covered men and the stormy wind of Gods Wrath blows and is ready to blow them into hell yet they are asleep in security 2. It reproves them who instead of weeping for sin Branch 2 spend their dayes in mirth and jollity instead of Mourners we have Ranters they take the Timbrel and Harp they spend their dayes in wealth Job 21.13 Vitam agunt Sybariticam * Luther they do not lugere animo but indulgere genio they live Epicures and dye Atheists St. James bids us turn our laughter to Mourning Jam. 4.9 But they turn their Mourning to laughter Sampson was brought forth to make the Philistines sport Judg. 16.26 The jovial sinner doth make the Divel sport it is a saying of Theophylact It is one of the worst sights to see a sinner go laughing to hell How unseasonable is it to take the Harp and Viol when God is taking the Sword Ezek. 21.9 10. A sword a sword is sharpned and also furbished should we then make mirth this is a sin that enrageth God Isa 22.12 13. In that day did the Lord of Hosts call to weeping and to mourning and behold joy and gladness slaying Oxen and killing sheep eating flesh and drinking wine and it was revealed in mine ears by the Lord of Hosts Surely this iniquity shall not be purged from you till you dye saith the Lord God of Hosts That is this your sin shall not be done away by any expiatory sacrifice but vengeance shall pursue you for ever 3. It reproves those who instead of mourning for sin Branch 3 rejoyce in sin Prov. 2.14 2 Thess 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who take pleasure in iniquity Wicked men are worse in this sense than the damned in hell for I dare say they take little pleasure in their sins there are some so impudently profane that they will make themselves and others merry with their sins sin is a soul-sickness Luke 5.31 Will a man make merry with his disease ah wretch did Christ bleed for sin and dost thou laugh at sin is that thy mirthwhich grieves the Spirit * Tantis in malis laetari diesque jocis choreis consumere nonne est eos imitari qui phrenesi laborant qui dum carnes proprias laccrant ridem Isid Clar. is it a time for a man to break jests when he is upon the Scaffold and his head is to be stricken off thou that laughest at sin now the time is coming when God will laugh at thy calamity Prov. 1.26 Branch 4 4. It reproves those that cry down mourning for sin they are like the Philistines who stopped the Wells Gen. 26.15 These would stop the Wells of godly sorrow Antimonians say this is a legal Doctrine but Christ here preacheth it Blessed are they that mourn and the Apostles preached it Mark 6.11 And they went out and preached that men should repent Holy ingenuity will put us upon mourning for sin he that hath the heart of a child cannot but weep for his unkindness against God Mourning for sin is the very fruit and product of the Spirit of grace Zach. 12.10 Such as cry down Repentance cry down the Spirit of grace mourning for sin is the only way to keep off wrath from us such as with Sampson would break this Pillar go about to pull down the vengeance of God upon the Land To all such I say as Peter to Simon Magus Acts 8.22 Repent therefore of this thy wickedness and pray God if perhaps the thought of thy heart may be forgiven thee O sinner Repent that thou hast cryed down Repentance CHAP. VIII Motives to holy mourning 2. LET me exhort Christians to holy Mourning Use 2 Exhort I now perswade such a Mourning as will prepare the soul for blessedness Oh that our hearts were spiritual limbicks distilling the water of holy tears Christs Doves weep Ezek. 7.16 They that escape shall be like Doves of the Vallies all of them mourning every one for his iniquity There are several Divine Motives to holy Mourning 1. Tears cannot be put to a better use if you weep Motive 1 for outward losses you lose your tears 't is like a showre upon a Rock which doth no good but tears for sin are blessed tears Blessed are they that mourn These poyson our corruptions salt-water kills the worms the brinish water of repenting tears will help to kill that worm of sin which would gnaw the conscience 2. Gospel-Mourning is an evidence of grace Zach. Motive 2 12.10 I will poure upon the house of David and the Inhabitants of Jerusalem the Spirit of grace and they shall mourn c. The Holy Ghost descended on Christ like a Dove Matth. 3. The Dove is a weeping creature where there is a Dove-like weeping it is a good sign the Spirit of God hath descended there weeping for sin is a sign of the new birth assoon as the child is born it weeps Exod. 2.3 And behold the babe wept To weep kindly for sin is a good sign we are born of God Mourning shews an heart of flesh Ezek. 36.26 A stone will not melt when the heart is in a melting frame it is a sign the heart of stone is taken away Motive 3 3. The preciousness of tears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tears dropping from a mournful penitent eye are like the water dropping from the Roses very sweet and precious to God
Tell them in what a sad condition they are in the gall of bitterness Shew them their danger they tread upon the banks of the bottomless pit if death gives them a jog they tumble in and we must dip our words in honey use all the mildness we can 2 Tim. 2.25 In meekness instructing c. Fire melts oyntment mollifies words of love may melt hard hearts into Repentance this is soul-mercy God made a Law Exod. 23.5 that whosoever did see his enemies Ass lying under a burden he should help him On which words saith Chrysostom We will help a Beast that is fallen under a burden and shall we not extend relief to those who are fallen under a worse burden of sin 3. Soul-mercy is in reproving refractory sinners there is a cruel mercy when we see men go on in sin and we let them alone and there is a merciful cruelty when we are sharp against mens sins and will not let them go to hell quietly Lev. 19.17 Thou shalt not hate thy brother in thy heart thou shalt in any wise rebuke thy neighbour and not suffer sin upon him Fond pity is no better than cruelty Titus 1.13 Rebuke them sharply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuttingly the Chyrurgion cuts and lanceth the flesh but it is in order to a cure they are healing wounds so by a cutting reproof when we lance mens consciences and let out the blood of sin we exercise spiritual Chyrurgery this is shewing mercy Jude 23. Others save with fear pulling them out of the fire If a man were in the fire though you did hurt him a little in pulling him out he would be thankful and take it as a kindnesse Some men when we tell them of sin say O this is bitternesse no it is shewing mercy If a mans house were on fire and another should see it and not tell him of it for fear of waking him were not this cruelty when we see others sleeping the sleep of death and the fire of Gods wrath ready to burn about their ears and we are silent is not this to be accessory to their death 4. Soul-mercy is in praying for others This is like physick used in a desperate case and oft it recovers the sick patient James 5.16 The effectual fervent prayer of a righteous man avails much as it cures the sick body so the sin-sick soul There is a story of one who gave his soul to the Divel who was given in to the prayers of Luther When Eutychus fell down from an high loft and was taken up dead Paul fell on him * Affectus vehementia Beza that is he did effectually pray over him and he prayed him alive Acts 20.9 11. By sin the soul is fallen from an high loft viz. a state of innocency now fervent prayer oft-times fetcheth life in such a dead soul Use 1. See what a blessed work the work of the Ministry Use 1 is The preaching of the Word is nothing but shewing mercy to souls This is a mighty and glorious engine in the hand of the Lord of Hosts for the beating down of the Divels strong-holds The Ministry of the Word doth not only bring light with it but eye-salve anointing the eyes to see that light It is a sin-killing and a soul-quickning Ordinance it is the power of God to salvation What enemies are they to their own souls that oppugne the Ministry They say the people that live under the line curse the Sun and are glad when the sun sets because of its burning heat Foolish sinners curse the Sun-rising of the Ministry and are offended at the light of it because it comes near their sins and scorcheth their consciences though in the end it saves their souls Use 2 Use 2. It reproves them that have no mercy to souls Reproof 1. Evil Magistrates 2. Evil Ministers 1. Evil Magistrates who either take away the Key of knowledge * Luke 11.52 or give a Toleration to wickednesse suffering men to sinne by a Licence The meaning of Toleration is this if men will to hell none shall stop them Is not nature enough poyson'd Do not men sin fast enough but must they have such political engines as scrue them up higher in wickednesse Must they have such favourable gales from the breath of great ones as serve to carry them full sail to the Divel This is far from soul-mercy * Meminerit princeps non solum quantum sibi commissum sed quatenus permissum fit Cicero What an heavy reckoning will these Statists have in the day of the Lord 2. Evil Ministers 1. Such as have no bowels to the souls of their people They do not pity them pray for them they seek not them but theirs they preach not for love but lucre their care is more for Tythes than souls How can they be called spiritual fathers who are without bowels These are mercenarii not ministri 2. Such as feed not the souls of their people with solid truths When Christ sent out his Apostles he gave them their Text and tells them what they must preach Matth. 10.7 Preach saying the Kingdom of Heaven is at hand Upon which place saith Luther the Ministers of Christ must preach quae ad regnum coelorum conducant Things that pertaine to the Kingdom of God pardon of sin sanctification living by faith ne aliter ex ecclesiâ faciant politiam They are unmerciful to souls who instead of breaking the bread of life fill their peoples heads with very speculations and notions who rather tickle the fancy than touch the conscience and give precious souls rather musick than food 3. Such as darken knowledge with words and preach so as if they were speaking in an unknown tongue Some Ministers love to soar aloft like the Eagle and flie above their peoples capacities endeavouring rather to be admired than understood They are like some crabbed Authors which cannot be read without a Comment Indeed God calls his Ministers Ambassadors 2 Cor. 5.20 but they must not be like those Out-landish Ambassadors that cannot be understood without an Interpreter 'T is unmercifulnesse to souls to preach so as not to be understood Ministers should be Stars to give light not clouds to obscure the truth Saint Paul was learned yet plain Clearnesse and perspicuity is the grace of speech 'T is cruelty to souls when we go about to make easie things hard This many are guilty of in our age who go into the Pulpit only to tie knots and think it their glory to amuse the people this savours more of pride than mercifulnesse 4. Such as see others going on in sin but do not tell them of it When men declare their sin as Sodom it is the Ministers duty to lift up his voice like a trumpet and shew the house of Jacob their sin Isa 58.1 Zeal in the Ministry is as proper as fire on the Altar he who lets another sin and holds his peace is a man-slayer That Sentinel deserves death who sees the enemy
up as it did Korah and Dathan These are Divels covered over with flesh they have damnation written on their foreheads Lucian who in the time of the Emperor Trajan had professed Religion afterwards became so profane as to make a mock at the Christians and by his jeeres and taunts went about to rend Religion at last he himself was rent asunder and devoured by dogs When the scab of the Leper did appear he was to be shut out of the Camp Levit. 13.9 Those who flout at Religion if God give them not repentance are sure to be shut out of the Camp of heaven SECT 4. Shewing the signes of a pure heart Signs of a pure heart I Shall next shew you the signs of a pure heart 1. A sincere heart is a pure heart Psal 32.2 In whose spirit there is no guile There are four Characters of a sincere-hearted Christian 1. A sincere heart serves God with the whole heart First He serves God with the heart The Hypocrite doth but make a shew of obedience Jer. 12.2 Thou art near in their mouth and far from their reins there may be a fair complexion when the Lungs and Vitals are rotten The Hypocrite is fair to look on he hath a devout eye but a hollow heart but he who is sincere his inside is his best side In the Law God would have the inwards offered up Levit. 4.11 A good Christian gives God the inwards when he prays his heart prays 1 Sam. 1.13 Hannah prayed in her heart In his Thanksgivings the heart is the chief instrument of praise Psal 111.1 Then is the sweetest musick when we make melody in our hearts to the Lord Col. 3.16 Secondly The sincere Christian serves God with the whole heart Psal 119.2 Hypocrites have a double heart Psal 12.2 An heart for God and an heart for sin Hos 10.2 Their heart is divided God loves a broken heart but not a divided heart an upright heart is a whole heart the full straine and torrent of the affections runs out after God a sincere heart follows God fully Num. 14.24 2. A sincere heart is willing to come under a trial Psal 139.23 Search me O God and try me That mettal is to be suspected which men are afraid to bring to the Touch-stone a sound heart likes the Touch-stone of the Word he is for a searching Ministry Hypocrites are veritatis lucifugae * Tertul. they flie from that light which would discover sin they hate that Physick of the Word which meeting with their ill humours begins to make them sick and trouble their conscience A gracious soul loves that preaching best which makes an Heart-Anatomy 3ly A sincere heart dares not act in the least against his conscience he is the most magnanimous yet the most pusillanimous he is bold in suffering Prov. 28.1 but fearful of sin Gen. 39.9 He dares not get an estate by sinful shifts or rise upon the ruines of another Jacob got his fathers blessing by fraud but that is not the way to get Gods blessing Fourthly a sincere heart is a suspitious heart The Hypocrite suspects others and hath charitable thoughts of himself the sincere Christian hath charitable thoughts of others and suspects himself he calls himself often to account O my soul hast thou any Evidences for Heaven are they not to seek when they should be to shew Is there no flaw in thy Evidences thou mayest mistake common grace for saving Weeds in the Corn-fields look like flowres The foolish Virgins Lamps looked as if they had oyle in them O my soul is it not so with thee The sincere soul being ever jealous playes the Critick upon himself and doth so traverse things in the Court of conscience as if he were presently to be cited to Gods Bar. This is to be pure in heart 2. A pure heart breaths after purity If God should stretch out the golden Scepter and say to him Ask and it shall be given thee to half the Kingdom he would say Lord a pure heart let my heart have this inscription Holiness to the Lord let my heart be thy Temple and do thou dwell in it Lord what should I do in heaven with this unholy heart what converse could I have with God or Angels A gracious soul is so in love with purity that he prizeth a pure heart above all blessings 1. Above riches he knows he may be cloathed in purple and fine linnen and yet go to hell * Divitiae sunt in sinistra Domini Bern. he is content to be poor so he may be pure he knows heart-purity is a special Certificate of Gods love the pure in heart shall see God 2. Above gifts gifts do not at all set us off in Gods eye a pure heart is the jewel Matth. 15.28 O woman great is thy faith It was not her Rhetorical language Christ was taken with but her faith Hypocrites have had rare gifts Saul had the spirit of Prophesie Judas no doubt could make an Elegant Oration Hypocrites have come into Gods Church loaden with Egyptian gold videl Humane learning There may be Illumination without Sanctification A small Diamond is better than a great deal of brass A little grace excels the most flourishing parts Now if the out-goings of thy soul are after holiness thou desirest rather a pure heart than an eloquent tongue thou hast the oyle of the Spirit poured on thee and thou shalt be crowned with a sight of God 3. A pure heart abhors all sin A man may forbear and forsake sin yet not have a pure heart 1. He may forbear sin as one may hold his breath while he dives under water and then take breath again And a man may forbear sin 1. For want of occasion The Gun-powder makes no noise till the fire be put to it the Clock stands still till the Weights are put on Let a tentation come which is like the hanging on of the Weights and the heart goes as fast in sin as ever 2. He may forbear sin formidine poenae for fear A man forbears a Dish he loves for fear it should bring his disease upon him of the stone or gout There is a conflict in a sinner between the passion of desire and fear Desire spurs him on to sin but fear as a Curben-bit checks him nor is it the crookedness of the Serpent he fears but the sting of the Serpent 3. He may forbear sin out of a design he hath a plot in hand and his sin might spoile his plot Some rich heir would flie out in excess but he carries it fair to prevent a cutting off the Entail How good was Joash while Jehoiada the Priest lived Prudence as well as Conscience may restraine from sin 2. A man may forsake sin yet not have a pure heart it is a great matter I confess to forsake sin so dear is sin to men that they will part with the fruit of their body for the sin of their souls †* Micah 6.7 Sin is the Dalilah
ashes an unbeliever is like Reuben unstable as water he shall not excel Gen. 49.4 A believer is like Joseph who though the Archers shot at him his Bowe abode in strength Cast a believer upon the waters of affliction he can follow Christ upon the water and not sink cast him into the fire his zeal burns hotter than the flame cast him into prison he is enlarged in spirit Paul and Silas had their prison-songs Psal 91.13 Thou shalt tread upon the Lyon and the Adder A Christian arm'd with faith as a coat of Male can tread upon those persecutions which are fierce as the Lyon and sting as the Adder get faith Quest Quest But how comes faith to be such Armour of proof Answ Answ Six manner of wayes 1. Faith unites the soul to Christ and that blessed head sends forth spirits into the members Phil. 4.13 I can do all things through Christ c. Faith is a grace lives all upon the borrow as when we want water we go to the Well and fetch it when we want gold we go to the Mine so faith goes to Christ and fetcheth his strength into the soul whereby it is enabled both to do and suffer hence it is faith is such a wonder-working grace 2. Faith works in the heart a contempt of the world faith gives a true map of the world Eccles 2.11 Faith shews the world in its night-dress having all its jewels pul'd off faith makes the world appear in an Eclipse the believer sees more Eclipses than the Astronomer faith shews the soul better things than the world it gives a sight of Christ and glory it gives a prospect of heaven as the Mariner in a dark night climbs up to the top of the Mast and cries out stellam video I see a star so faith climbs up above sense and reason into heaven and sees Christ that bright morning star and the soul having once viewed his superlative excellencies becomes crucified to the world oh saith the Christian shall not I suffer the loss of all these things that I may enjoy Jesus Christ 3. Faith gets strength from the promise faith lives in a promise take the fish out of the water and it dies take faith out of a promise and it cannot live the promises are breasts of consolation the childe by sucking the breast gets strength so doth faith by sucking the breast of a promise When a Garrison is besieged and is ready almost to yield to the enemy Auxiliary forces are sent in to relieve it so when faith begins to be weak and is ready to faint in the day of battel then the promises muster their forces together and all come in for faiths relief and now it is able to hold out in the fiery trial 4. Faith gives the soul a right notion of suffering faith draws the true picture of sufferings what is suffering saith faith it is but the suffering of the body that body which must shortly by the course of nature drop into the dust Persecution can but take away my life an Ague or Feaver may do as much now faith giving the soul a right notion of sufferings and taking as it were a just measure of them enables a Christian to prostrate his life at the feet of Christ 5. Faith reconciles providences and promises as it was in Saint Pauls voyage providence did seem to be against him there was a cross winde did arise called Euroclydon Acts 27.14 but God had given him a promise that he would save his life and the lives of all that sailed with him in the Ship Ver. 24. therefore when the winde blew never so contrary Paul believed it would at least blow him to the Haven so when sense saith Here is a cross providence sufferings come I shall be undone then saith faith all things shall work for good to them that love God Rom. 8.28 This providence though bloody shall fulfill the promise affliction shall work for my good it shall heal my corruption and save my soul Thus faith making the winde and tyde go together the winde of a providence with the tyde of the promise enables a Christian to suffer persecution 6. Faith picks sweetness out of the Cross faith shews the soul God reconciled and sin pardoned and then how sweet is every suffering The Bee gathers the sweetest honey from the bitterest herb Saepe tulit lassis succus amarus opem So faith from the sharpest trials gathers the sweetest comforts faith looks upon suffering as Gods love token Afflictions saith Nazianzene are sharp arrows but they are shot from the hand of a loving Father faith can taste honey at the end of the rod faith fetches joy out of suffering John 16.20 Faith gets an honey-comb in the belly of the Lyon it finds a jewel under the cross and thus you see how faith comes to be such Armour of proof above all taking the shield of faith a believer having cast his Anchor in heaven cannot sink in the waters of persecution 2. Suffering grace is love get hearts fired with love to the Lord Jesus love is a grace both active and passive 1. Love is active it layes a Law of constraint upon the soul 2 Cor. 5.14 The love of Christ constrains me love is the wing of the soul that sets it a flying and the weight of the soul that sets it a going love never thinks it can do enough for Christ as he who loves the world never thinks he can take pains enough for it love is never weary it is not tired unless with its own slowness 2. Love is passive it enables to suffer a man that loves his friend will suffer any thing for him rather than he shall be wronged The Curtii laid down their lives for the Romans because they loved them love made our dear Lord suffer for us per vulnera viscera as the Pelican out of her love to her young ones when they are bitten with Serpents feeds them with her own blood to recover them again so when we had been bitten by the old Serpent that Christ might recover us he did feed us with his own blood Jacobs love to Rachel made him almost hazard his life for her Many waters cannot quench love Cant. 8.7 No not the waters of persecution love is strong as death Cant. 8.6 Death makes it way through the greatest oppositions so love will make its way to Christ through the Prison and the Furnace But all pretend love to Christ how shall we know that we have such a love to him as will make us suffer 1. True love is amor amicitiae a love of friendship which is genuine and ingenuous when we love Christ for himself there is a mercenary and meretricious love when we love divine objects propter aliud for something else a man may love the Queen of truth for the jewel at her ear because she brings preferment a man may love Christ for his head of gold * Cant. 5.11 because he enricheth with glory
soul embroydered it is divinely inlaid and enamel'd The body is but the sheath Dan. 7.15 I was grieved in the midst of my body in the Chalde it is in the midst of my sheath The most beautiful body is but like a velvet sheath the soul is the blade of admirable mettal The soul is a sparkling Diamond set in a rig of clay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The soul is a vessel of honour * Macarius God himself is serv'd in this vessel The soul is the bird of Paradise that soars aloft it may be compared to the wings of the Cherubims it hath a winged swiftnesse to fly to heaven The soul is Capax beatitudinis capable of communion with God and Angels * Bern. The soul is Gods house he hath made to dwell in Heb. 3.6 The Understanding Will and Affections are the three stories in this house What pity is it that this goodly building should be let out and the Divel become Tenant in it The preciousnesse of the soul is seen in two particulars It hath 1. An intrinsecal worth 2. An estimative worth 1. The soul hath an intrinsecal worth Which appears in two things 1. Spirituality 2. Immortality 1. Spirituality The soul is a spiritual substance 'T is a saying among the Ancients our souls are tempered in the same mortar with the heavenly spirits * In eodem cratere temperatas esse animas nostras cum caelestibus Now the soul is spiritual three manner of wayes In its Essence Object Operation 1. The soul is spiritual in its Essence God breathed it in Gen. 2.7 It is a sparkle lighted by the breath of God The soul may be compared to the spirits of the wine the body to the dregs the spirits are more pure refined part of the wine such is the soul the body is more feculent the soul is the more refined sublimated part of man Mistake me not when I say the soul is spiritual and that it is a beam of God I do not mean that it is of the same substance with him as Servetus Ofiander and others have held for when it is said God breath'd into man the breath of life they erroneously thought that the soul being infused did convey into man the spirit and substance of God which opinion is absurd and sinful For if the soul should be part of the Divine Essence then it will follow that the Essence of God should be subject not only to change and passion but which is worse to sin which were blasphemy to assert so that when we say the soul is spiritual the meaning is God hath invested it with many noble endowments he hath made it a mirror of beauty and printed upon it a surpassing excellency as the Sun shining upon a Chrystal conveys its beauty not its being 2. The soul is spiritual in its object it contemplates God and heaven God is the orb and center where the soul doth fix if you could lift up a stone into the highest Region though it did break in an hundred pieces it would fall to its center God is the terminus ad quem the soul moves to him as to its rest Psal 116.7 Return to thy rest O my soul He is the Ark to which this Dove flies nothing but God can fill an heaven-born soul if the earth were turned into a globe of gold it could not fill the heart it would still cry Give Give The soul being spiritual God only can be the adequate object of it 3. The soul is spiritual in its operation it being immaterial doth not depend upon the body in its working The senses of seeing hearing and the rest of those Organs of the body cease and dye with the body because they are parts of the body and have their dependance on it but the soul as Aristotle saith hath a nature distinct from the body it moves and operates of it self though the body be dead and hath no dependance upon or coexistence with the body Thales Milesius an ancient Philosopher defines the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He calls the soul a self-movable it hath an intrinsecal principle of life and motion though it be separate from the body And thus you have seen the souls spirituality 2. The preciousness of the soul appears in its immortality There are some that say the soul is mortal indeed it were well for those who do not live like men if they might dye like beasts but as Julius Scaliger well observes it is impossible for any thing of a spiritual uncompounded nature to be subject to death and corruption the souls of believers are with Christ after death Phil. 1.23 Oecolampadias said to his friend who came to visit him on his death-bed Good news I shall be shortly with Christ my Lord. And the devout soul shall be ever with the Lord 1 Thes 4. ult The Heathens had some glimmerings of the souls immortality Cicero saith that the Swan was dedicated to Apollo because she sings sweetly before her death by which Hieroglyphick they intimated the joyfulness of vertuous men before their death as supposing the Elizian delights which they should alwayes enjoy after this life And we read it was a custom among the Romans that when their great men dyed they caused an Eagle to flie aloft in the Ayre signifying hereby that the soul was immortal and did not dye as the body The souls immortality may be proved by this Argument That which is not capable of killing is not capable of dying but the soul is not capable of killing our Saviour Christ proves the minor proposition that it is not capable of killing Luke 12.4 Fear not them that kill the body and after that have no more that they can do Therefore the soul not being capable of killing is not in a possibility of dying the essence of the soul is Metaphysical it hath a beginning but no end it is eternal a parte post The soul doth not wax old * Anima non senescit it lives for ever which can be said of no sublunary created glory Worldly things are as full of mutation as motion and like Jonah's Gourd have a worme eating at the root 2. The soul hath an estimative worth 1. Jesus Christ hath set an high value and estimate upon the soul he made it and he bought it therefore he best knows the price of it He did sell himself to buy the soul Zach. 11.12 They weighed for my price thirty pieces of silver Nay he was content not only to be sold but to dye this inhanceth the price of the soul it cost the blood of God Acts 20.28 1 Pet. 1.19 Ye were not redeemed with corruptible things as silver and gold but with the precious blood of Christ God must dye that the soul may live the heir of heaven was morgaged and laid to pawn for the soul of man What could Christ give more than himself what in himself dearer than his blood O precious soul that hast the image of
God to beautifie thee and the blood of God to redeem thee Christ was the Priest his Divine Nature the Altar his blood the sacrifice which he did offer up as an atonement for our souls Now reckon what a drop of Christs blood is worth and then tell me what a soul is worth 2. Satan doth value souls he knows their worth he saith as the King of Sodom did to Abraham Give me the persons and take the goods to thy self So saith Satan Give me the Persons He cares not how rich you are he doth not strive to take away your estates but your souls Give me the persons saith he take you the goods whence are all his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his warlike stratagems his subtile snares but to catch souls Why doth this Lyon so roar but for his prey he envies the soul its happiness he layes the whole train of tentation to blow up the whole Fort-royal of the soul Why doth he lay such sutable baits he allures the ambitious man with a Crown the covetous man with a golden apple the sanguine man with beauty why doth he tempt to Dalilah's Lap but to keep you from Abrahams bosome Latet anguis in herba The Divel is angling for the precious soul to undo souls is his pride he glories in the damnation of souls it is next to victory to dye revenged If Sampson must dye it is some comfort that he shall make more dye with him if Satan that Lyon must be kept in his hellish Den it is all the heaven he expects to reach forth his paw pull others into the Den with him 2. Having shewed you the souls preciousness the next thing to be demonstrated is that the soul is more precious than a world 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world is made of a more impure lump Rudis indigestaque moles The world is of a courser make of an earthly extract the soul is heaven-born of a finer spinning of a more noble descent the world is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Origen calls it a great Book oâ— Volume wherein we read the Majesty and Wisdom of him that made it but the soul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Image of God Gen. 1. The soul is a studied piece when God made the world it was but fiat let it be and it was done but when he made the soul all the persons in the Trinity sate together at the Councel-table Gen. 1.26 Come let us make man in our own likeness The soul is a Glass wherein some Rayes of Divine Glory shine much of God is to be seen in it though this glass be cracked by the fall yet it shall one day be perfect we read of spirits of just men made perfect Hebr. 12.23 The soul since the fall of Adam may be compared to the Moon in its conjunction very much obscur'd by sin but when it is sanctified by the Spirit and translated from hence it shall be as the Moon in the full it shall shine forth in its perfect glory 1. If the soul be so precious see then what that Use 1 worship is that God doth expect and accept namely Inform. that which comes from the more noble part of the soul Branch 1 Psal 25.1 To thee O Lord do I lift up my soul David did not only lift up his voyce but his soul though God will have the eye and the knee the service of the body yet he complains of them that draw near with their lips when their hearts were far from him Isa 29.13 * Neque enim in Sacrificiis munera eorum sed corda intuebaâ—ur Deus Cypr. The soul is the jewel David did not only put his Lute and Viol in tune but his soul in tune to praise God Psal 103.1 Bless the Lord O my soul his affections joyning together in worship made up the consort The soul is both Altar Fire and Incense it is the Altar on which we offer up our prayers the Fire which kindles our prayers and the Incense which perfumes them Gods eye is chiefly upon the soul bring an hundred dishes to Table he will carve of none but this this is the savoury meat he loves He who is best will be served with the best when we give him the soul in a duty now we give him the flowre and the cream by an holy Chymistry we still out the spirits A soul inflamed in service is the cup of spiced wine and the juyce of the Pomgranate which the Spouse makes Christ to drink off * Cant. 8.2 without the worship of the soul all our Religion is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily exercise 1 Tim. 4.8 which profits nothing without the soul we give God but a carcass What are all the Papists Fastings Pennance Pilgrimages but going to hell in more pomp and state What are the Formalists prayers which do even cool between his lips but a dead devotion It is not sacrifice but sacriledge he robs God of that which he hath a right to his soul Branch 2 2. If the soul be so precious then of what precious account should Ordinances and Ministers be 1. Ordinances they are the golden ladder by which the soul climbs up to heaven they are conduits of the water of life O how precious should these be to us they that are against Ordinances are against being saved 2. Of how precious account should Ministers be whose very work is to save souls their feet should be beautiful 1. Their labours should be precious they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 6.1 They labour with God and they labour for your souls all their sweat their tears their prayers are for you they woe for your souls and oftentimes spend their lives in the suit 2. Their liberties should be precious Constantine was a great honourer of the Minstry if indeed you see any of them who are of this holy and honourable function like that drug the Physitians speak of which is hot in the mouth but cold in operation if you see them either idle or ravenous if they do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divide the Word rightly and live uprightly censure and spare not God forbid I should open my mouth for such In the Law the lips of the Leper were to be covered that Minister who is by office an Angel but by his life a Leper ought to have his lips covered he deserves silencing A good Preacher but a bad liver is like a Physitian that hath the plague though his advice and receits which he gives may be good yet his plague infects the Patient so though Ministers may have good words and give good receits in the Pulpit yet the plague of their lives infects their people If you finde a Hophni and Phineas among the sons of Levi whose unholy carriage makes the offering of God to be abhorred you will save God a labour in ejecting them but be sure you distinguish between the precious and the vile
while you let out the bad blood have a care to preserve the heart-blood while you purge out the ill humours do not destroy the spirits while you are taking away the snuffs do not eclipse the lights of Gods Sanctuary it is a work fit for a Julian to suppress the Orthodox Ministry and open the Temple of the Idol The Romans sacked the City of Corinth and raz'd it down to the ground for some incivility offered to their Ambassador God will avenge the affronts offered to his Ministers Psa 105.15 Oh take heed of this if souls be of such infinite value how precious should their liberties be whose very design and negotiation is to save souls 1 Tim. 4.16 Jude 23. 1. If the soul be so precious take heed of abusing Use 2 your souls Exhort Socrates exhorted young men that they should look their faces in a glass and if they saw they Branch 1 were fair Caverent ne quid ea pulchritudine indignum committerent they should have a care to do nothing unworthy of their beauty Christians God hath given you souls that sparkle with divine beauty oh do nothing unworthy of these souls do not abuse them There are foure sorts of Persons that abuse their souls 1. They that degrade their souls 1. That set the world above their souls who pant after the dust of the earth Amos 2.7 As if a mans house were on fire and he should take care to preserve the lumber but let his childe be burnt in the fire 2. That make their souls Lackies to their bodies The body is but the brutish part the soul is the angelical the soul is the Queen-regent who is adorned with the jewels of knowledge and sways the Scepter of liberty oh what pity is it that this excellent soul should be made a vassal and be put to grinde in the Mill when the body in the mean time sits in a Chair of State Solomon complains of an evil under the Sun Eccles 10.7 I have seen servants upon horses and Princes walking as servants upon the earth Is it not an evil under the Sun to see the body riding in pomp and triumph and the soul of man that royal and heaven-born thing as a Lacky walking on foot 2. They abuse their souls that sell their souls 1. The covetous person sells his soul for money as it is said of the Lawyer he hath linguam venalem a tongue that will be sold for a Fee so the covetous man hath animam venalem a soul that is to be set to sale for money Achan did sell his soul for a wedge of gold Judas did sell his soul for silver Judas sold cheap penny-worths for thirty pieces he did sell Christ who was more worth than heaven and his own soul which was more worth than a world how many have damn'd their souls for money 1 Tim. 6.9 10. It is observed that the Eagles quills or feathers mixed with Hens feathers will in time consume them such is the world to the soul if you mix these earthly things with your souls and let them lie too near you they will in time consume and undo your souls 2. The ambitious person sells his soul for honour as Alexander the sixth did sell his soul to the Divel for a Popedom and what is honour but res imaginaria a Torch lighted by the breath of people with the least puff of censure blown out Miserum est alienae incumbere famae How many souls have been blown to hell with the winde of popular applause 3. The voluptuous person sells his soul for pleasure Heliogabalus drowned himself in sweet water so many drown their souls in the sweet perfumed waters of pleasure Plato calls pleasure the bait that catcheth souls Ea capiuntur ut pisces hamo Pleasure is a silken halter a flattering Divel it kills with embracing 3. They abuse their souls that poyson their souls error is a sweet poyson Ignatius calls it the invention of the Divel * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Epist 2. ad Trallianos A man may as well damn his soul by error as vice and may assoon go to hell for a drunken opinion as for a drunken life 4. They abuse their souls that starve their souls these are they that say they are above Ordinances but sure we shall not be above Ordinances till we are above sin The Apostle saith that in the blessed Sacrament we are to remember the Lords death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till he come 1 Cor. 11.26 That is untill Christ comes to judgement How then can any omit Sacraments without a contempt and affront offered to Christ himself if Sant Paul and the Apostles those Gyants in grace needed the Lords Supper to confirme and corroborate them much more do we need such holy Ordinances who have but an infant-faith but Satan likes these fasting dayes he would have men fast from Ordinances if the body be kept from food it cannot live long Branch 2 2. If the soul be so precious a thing take heed you do not lose your souls consider what a loss it is as appears in two things 1. It is a foolish loss to lose the soul Thou fool this night thy soul shall be required of thee Luk. 12.20 It is a foolish loss to lose the soul in a three-fold respect 1. Because there is a possibility of saving the soul we have time to work in we have light to work by we have the Spirit offering us help The soul is like a ship laden with jewels the Spirit is a gale of winde to blow if we would but loosen anchor from sin we might arrive at the Port of happiness 2. It is a foolish loss because we lose the soul for things of no value worldly things are infinitely below the soul they are non entia Prov. 23.5 Wilt thou set thine eyes on that which is not The world is but a bewitchery these things glister in our eyes but at death we shall say we have set our eyes on that which is not He that thinks to finde happiness here is like Ixion that hug'd the cloud instead of Juno and like Apollo that embraced the Laurel Tree instead of Daphne Now to lose the soul for such poor inconsiderable things is a foolish loss 't is as if one should throw a Diamond at a Pair-tree he loseth his Diamond 3. It is a foolish loss for a man to lose his soul because he himself hath an hand in it is it not folly to give ones self poyson a sinner hath his hands embrued in the blood of his own soul Perditio tua ex te thy destruction is of thy self Hosea 13.9 They lay wait for their own blood Prov. 1.18 The foolish sinner nourisheth those lusts that kill his soul the Tree breeds the worm and the worm eats the Tree were it not folly for a Garrison to open to the enemy that besiegeth it the sinner opens to those lusts which war against his soul 1 Pet. 2.11 this
Judges 11.35 Alas my daughter thou hast brought me very low so may the soul say Alas my sin thou hast brought me very low thou hast brought me almost to the gates of death 3. Sickness doth eclipse the beauty of the body This I ground on that Scripture Psal 39.11 When thou with rebukes dost correct man thou makest his beauty to consume away like a Moth. The Moth consumes the beauty of the cloth so a fit of sickness consumes the beauty of the body Thus sin is a soul-sickness it hath eclipsed the glory and splendor of the soul it hath turned ruddiness into paleness that beauty of grace which once sparkled as gold now it may be said How is this gold become dim †* Lam. 4.1 That soul which once had an orient brightness in it it was more ruddy than Rubies its polishing was of Saphyr the understanding be spangled with knowledge the will crowned with liberty the affections like so many Seraphims burning in love to God now the glory is departed Sin hath turned beauty into deformity as some faces by sickness are so disfigured and look so ghastly they can hardly be known So the soul of man is by sin so sadly Metamorphiz'd having lost the image of God that it can hardly be known Joel 2.31 The Sun shall be turned into darkness Sin hath turned that Sun of beauty which shined in the soul into a Cimmerian darkness and where grace is begun to be wrought yet the souls beauty is not quite recovered but is like the Sun under a cloud 4. Sickness takes away the taste a sick man doth not taste that sweetness in his meat so the sinner by reason of soul-sickness hath lost his taste to spiritual things The Word of God is pabulum animae it is bread to strengthen wine to comfort but the sinner tastes no sweetness in the Word A childe of God who is spiritualized by grace tastes a savouriness in Ordinances the promise drops as an honey-comb Psal 19.10 but a natural man is sick and his taste is gone since the tasting of the forbidden Tree he hath lost his taste 5. Sickness takes away the comfort of life a sick person hath no joy of any thing his life is a burden to him So the sin-sick soul is void of all true comfort and his laughter is but the pleasing dream of a sick man he hath no true title to comfort his sin is not pardoned he may be in hell before night for any thing he knows 6. Sickness ushers in death it is the prologue to death sickness is as it were the cutting of the Tree and death is the falling of the Tree so this disease of sin if not cured in time brings the second death 2. What the diseases of the soul are Adam by breaking the box of original righteousness hath filled the soul full of diseases the body is not subject to so many diseases as the soul I cannot reckon them all up Psal 19.12 Who can understand his errors * Psal 40.12 Only I shall name some of the worst of these diseases Pride is the tympany of the soul lust is the feaver error the gangrene unbelief the plague of the heart hypocrisie the scurvy hardness of heart the stone anger the phrenzy malice the Wolf in the breast covetousness the dropsie spiritual sloth the green sickness apostasie the epilepsie here are eleven soul-diseases and when they come to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the full heigth they are dangerous and most frequently prove mortal 3. The third thing to be demonstrated is that sin is the worst sickness To have a body full of plague sores is sad but to have the soul which is the more noble part spotted with sin and full of the Tokens is far worse as appears 1. The body may be diseased and the conscience quiet Isa 33.24 The Inhabitant of the Land shall not say I am sick He should scarce feel his sickness because sin was pardoned but when the soul is sick of any reigning lust the conscience is troubled Isa 57. ult There is no peace to the wicked saith my God When Spira had abjured his former faith he was put IN LITTLE EASE his conscience burned as hell and no spiritual physick that Divines did apply could ever allay that inflammation 2. A man may have bodily diseases yet God may love him Asa was diseased in his feet 2 Kings 15.23 He had the Gout yet a Favourite with God Gods hand may go out against a man yet his heart may be towards him diseases are the Arrows which God shoots pestilence is called Gods Arrow Psal 91.5 This Arrow as Gregory Nazianzene saith may be shot from the hand of an indulgent father But soul-diseases are symptoms of Gods anger as he is an holy God he cannot but hate sin he beholds the proud afar off Psal 138.6 God hates a sinner for his plague-sores Zach. 11.8 My soul loathed them 3. Sickness at worst doth but separate from the society of friends but this disease of sin if not cured separates from the society of God and Angels The Leper was to be shut out of the Camp this leprosie of sin without the interposition of mercy shuts men out of the Camp of heaven Rev. 21.8 This is the misery of them that dye in their sins they are allowed neither friend nor Physitian to come at them they are excluded Gods presence for ever in whose presence is fulness of joy Use 1 1. See into what a sad condition sin hath brought us it hath made us desperately sick Inform. nay we dye away in Branch 1 our sickness till we are fetch'd again with the water of life O how many sick bed-rid souls are there in the world sick of pride sick of lust sin hath turned our Houses and Churches into Hospitals they are full of sick persons What Davids enemies said reproachfully of him is true of every natural man Psal 41.8 An evil disease cleaveth fast unto him He hath the plague of the heart 1 Kings 8. And even those who are regenerate are cured but in part they have some grudgings of the disease some ebullitions and stirrings of corruption nay sometimes this Kings Evil breaks forth to the scandal of Religion and from this sin-sickness ariseth all other diseases * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys de poen hom 5. Plague Gout Stone Feaver 1 Cor. 11.29 30. He that eateth and drinketh unworthily eateth and drinketh damnation to himself for this cause many are weak and sickly among you Branch 2 2. If sin be a soul-sickness then how foolish are they that hide their sins it is folly to hide a disease * Insipientium malus pudor ulcera celat Job 31.33 40. If I covered my transgression as Adam by hiding my iniquity in my bosome let thistles grow instead of wheat c. The wicked take more care to have sin covered than cured if they can but sin in private and not be suspected they
an infinite mercy is it for a man to be made sensible of sin and seeing himself sick to cry out with David 2 Sam. 12.13 I have sinned against the Lord. Were it not a mercy for a person that is distracted to be restored to the use of his reason so for him that is spiritually distempered and in a lethargy to come to himself and see both his wound and his remedy Till the sinner be made sensible of his disease the medicine of mercy doth not belong to him * Non moris â—â—t membrum non percussum plaugere nondum suscepto ictu admovere manum fovere unguento ubi non dolet emplastrum adhibere ubi caesura non ost Bâ—rn in Apologeâ— Branch 6 6. If sin be a soul-sicknesse then labour to get this disease healed if a man had a disease in his body a Pluâ—iâ—ie or Cancer he would use all means for a cure the woman in the Gospel who had a bloody issue spent her whole estate upon the Physitians Luke 8.43 Be more earnest to have thy soul cured than thy body Make Davids prayer Psal 41.4 Heal my soul for I have sinned Hast thou a consumptive body rather pray to God to heal the Consumption in thy soul go to God first for the cure of thy soul James 5.14 Is any sick among you let him call for the Elders of the Church and let them pray over him The Apostle doth not say Let him call for the Physitian but the Elders that is the Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physitians are to be consulted in their due place but not in the first place Most men send first for the Physitian and then for the Minister which shews they are more desirous and careful for the recovery of their bodies than their souls but if soul-diseases are more dangerous and deadly then we should prefer the spiritual cure before the bodily heal my soul for I have sinned let us consider 1. Till we are cured we are not fit to do God any service A sick man cannot work while the disease of sin is violent we are not fit for any heavenly employment we can neither work so God Operaâ—to animi secundum virtutem nor work out our own salvation The Philosopher defines happiness the operation of the minde about vertue To be working for God is both the end of our life and the perfection Would we be active in our Sphere let us labour to have our souls cured So long as we are diseased with sin we are lame and bed-rid we are unfit for work We read indeed of a sinners works but they are dead works Heb. 6.1 2. If we are not cured we are cursed if our disease abides on us the wrath of God abides on us Quest But how shall we get this disease of sin cured This brings to the second thing in the Text The healing Physitian The whole need not a Physitian Whence observe Doctr. 2. That Jesus Christ is a soul-physitian Doctr. 2 Ministers as was said before are Physitians whom Christ doth in his Name delegate and send abroad into the world He saith to the Apostles and in them to all his Ministers Lo I am with you to the end of the world Matth. 28.20 That is I am with you to assist and bless you and to make your Ministry healing but though Ministeâ—s are Physitians yet but under-physitians Jesus Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chief Physitian he it is that teacheth us all our Receits and goes forth with our labours else the physick we prescribe would never work all the Ministers under heaven would not do any cure without the help of this Great Physitian For the Amplification of this I shall shew 1. That Christ is a Physitian 2. Why he is a Physitian 3. That he is the only Physitian 4. How he heals his Patients 5. That he is the best Physitian 1. That Christ is a Physitian it is one of his titles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 15.26 I am the Lord that healeth thee He is a Physitian for the body he anointed the blinde cleansed the Lepers healed the sick raised the dead Matth. 8.16 He it is that puts vertue into physick and makes it healing and he is a Physitian for the soul Psal 147.3 He healeth the broken in heart We are all as so many impotent diseased persons one man hath a Feaver another hath a dead Palsie another hath a bloody issue he is under the power of some hereditary corruption now Christ is a soul-physitian he healeth these diseases * Medicus aegrotis Jesus Bern. therefore in Scripture the Lord Jesus to set forth his healing vertue is resembled 1. By the Brazen Serpent Numb 21.9 Those who were stung were cured by looking on the Brazen Serpent so when the soul is stung by the old Serpent it is cured by that healing under Christs wings 2. Christ is resembled by the good Samaritan Luke 10.33 34. A certain man went down from Jerusalem to Jericho and fell among Thieves which stripped him of his rayment and wounded him and departed leaving him half dead but a certain Samaritan as he journyed came where he was and when he saw him he had compassion on him and went to him and bound up his wounds pouring in wine and oyle c. We have wounded our selves by sin and the wound had been incurable had not Christ that good Samaritan poured in wine and oyle 3. Christ as a Physitian is resembled by the Trees of the Sanctuary Ezek. 47.12 The fruit thereof shall be for meat and the leaf thereof shall be for medicine Thus the Lord Jesus that Tree of life in Paradise hath a sanative vertue he heals our pride unbelief c. As he feeds our graces so he heals our corruptions 2. Why Christ is a Physitian 1. In regard of his Call God the Father called him to practice Physick he anointed him to the work of healing Luke 4.18 The Spirit of the Lord is upon me because he hath anointed me to preach the Gospel he hath sent me to heal the broken-hearted Christ came into the world as into an Hospital to heal sin-sick souls this though it were a glorious work yet Christ would not undertake it till he was commissionated by his father The Spirit of the Lord is upon me he hath sent me Christ was anointed and appointed to the work of a Physitian this was for our imitation we are not to meddle in any matters without a call that is acting out of our sphere 2. Jesus Christ undertook this healing work because of that need we were in of a Physitian Christ came to be our Physitian not because we deserved him but because we needed him not our merit but our misery drew Christ from heaven had not he come we must of necessity have perished and dyed of our wounds our disease was not ordinary it had seized on every part it made us not only sick but dead and such Receits
healed because they do not look out Answ 3 after a Physitian If they have any bodily distemper upon them they presently send to the Physitian their souls are sick but mind not their Physitian Christ John 5.40 Ye will not come unto me that ye may have life Christ takes it as an undervaluing of him that we will not send to him some send for Christ when it is too late when other Physitians have given them over and there is no hope of life then they cry to Christ to save them but Christ refuseth such Patients as make use of him only for a shift Thou that scornest Christ in time of health Christ may despise thee in the time of sickness * Medicum spernens sanari nequit Bern. Answ 4 4. All are not healed because they would be self-healers they would make their duties their saviours the Papists would be their own Physitians their daily sacrifice of the Mass is a blasphemy against Christs Priestly Office but Christ will have the honour of the cure or he will never heal us not our tears but his blood saves Answ 5 5. All are not healed because they do not take the physick which Christ prescribes them they would be cured but they are loth to put themselves into a course of physick Christ prescribes them to drink the bitter potion of Repentance and to take the pill of Mortification but they cannot endure this they had rather dye than take physick if the Patient refuseth to take the Receits the Physitian prescribes no wonder he is not healed Christians you have had many Recipes to take have you taken them ask conscience There are many hearers of the Word do like foolish Patients who send to the Doctor for Physick but when they have it they let the physick stand by in the glass but do not take it it is probable you have not taken the Receits which the Gospel prescribes because the Word hath no operation on your hearts you are as proud as earthly as malicious as ever Answ 6 6. All are not healed because they have not confidence in their Physitian it is observable when Christ came to work any cure he first put this question Believe ye that I am able to do this Matth. 9.28 This undoes many oh saith the sinner There 's no mercy for me Christ cannot heal me Take heed thy unbelief is worse than all thy other diseases Did not Christ pray for them that crucified him FATHER FORGIVE THEM Some of those were saved that had an hand in shedding his blood * Acts 2.36 37 Why then dost thou say Christ cannot heal thee unbelief dishonours Christ it hinders from a cure it closeth the Orifice of Christs wounds it stauncheth his blood Matth. 15.58 Millions dye of their disease because they do not believe in their Physitian 5. The fifth and last particular is That Christ is the best Physitian That I may set forth the praise and honour of Jesus Christ I shall shew you wherein he excels all other Physitians no Physitian like Christ 1. He is the most skilful Physitian he hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no disease too hard for him Psal 103.3 Who healeth all thy diseases The Pool of Bethesda might be an emblem of Christs blood John 5.4 Whosoever first after the troubling of the water step'd in was made whole of whatsoever disease he had There are certain diseases Physitians cannot cure as a consumption in the lungs some kinde of obstructions and gangrenes Non est in medico semper relevetur ut ager Some diseases are opprobria medicorum the reproaches of Physitians * Rhetor non semper suadebit nec Iatros sanabit but there 's no immedicabile vulnus no disease can pose Christs skill he can cure the gangrene of sin when it is come to the heart he healed Mary Magdalen an unchaste sinner he healed Paul who breathed out persecution against the Church insomuch that Paul stands and wonders at the cure 1 Tim. 1.13 But I obtained mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was bemercied Christ heals head-distempers and heart-distempers which may keep poor trembling souls from despair O saith the sinner never was any so diseased as I but look up to thy Physitian Christ who hath healing under his wings he can melt an heart of stone and wash away black sins in the crimson of his blood there are no desperate cases with Christ * Omnipotenti nihil insanabile Aug. he hath those salves oyles balsomes which can cure the worst disease Indeed there is one disease which Christ doth not heal namely the sin against the Holy Ghost this is called a sin unto death if we knew any who had sinned this sin we were to shut them out of our prayer There is a sin unto death I do not say that he shall pray for it 1 John 5.16 There 's no healing for this disease not but that Christ could cure this but the sinner will not be cured The King could pardon a Traytor but if he will have no pardon he must dye The sin against the Holy Ghost is unpardonable because the sinner will have no pardon he scorns Christs blood despights his Spirit therefore his sin hath no sacrifice Hebr. 10.26 29. 2. Christ is the best Physitian because he cures the better part the soul * Christus medicus animarum Aug. other Physitians can cure the Liver or Splene Christ cures the heart they can cure the blood when it is tainted Christ cures the conscience when it is defiled Hebr. 9.14 How much more shall the blood of Christ purge your conscience from dead works Galen and Hippocrates might cure the stone in the Kidneys but Christ cures the stone in the heart he is the best Physitian which cures the more excellent part The soul is immortal angelical man was made in the Image of God Gen. 1.27 Not in regard of his body but his soul Now if the soul be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so divine and noble then the cure of the soul doth far exceed the cure of the body 3. Christ is the best Physitian for he causeth us to feel our disease The disease of sin though it be most damnable yet least discernable many a man is sin-sick but the Divel hath given him such stupifying physick that he sleeps the sleep of death and all the thunders of the Word cannot awaken him but the Lord Jesus this blessed Physitian awakes the soul out of its lethargy and then it is in an hopeful way of recovery The saylor was never so near a cure as when he cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sirs What must I do to be saved Acts 16.30 4. Christ shews more love to his Patients than any Physitian besides which appears five wayes 1. In that long journey he took from heaven to earth 2. In that he comes to his Patients without sending for The sick send to their Physitians and use many entreaties here the Physitian comes
to Christs blood he can cure the greatest sin as well as the least * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Hast thou a bloody issue of sinne running the issue of blood in Christs sides can heal thine 5. Objection But mine is an old inveterate disease Object 5 and I fear it is incurable Answ Though thy disease be chronical Answ Christ can heal it Christ doth not say if this disease had been taken in time it might have been cured he is good at old sores The Thief on the Cross had an old festring disease but Christ cured it it was well for him his Physitian was so near Zacheus an old sinner a Custome-house man he had wronged many a one in his time but Christ cured him Christ sometimes grafts his grace upon an old Stock we read Christ cured at Sun-setting Luke 4.40 He heals some sinners at the Sun-setting of their lives 6. Objection But after I have been healed my disease Object 6 hath broken forth again I have relapsed into the same sin therefore I fear there 's no healing for me Answ It is rare that the Lord leaves his children to these relapses though through the suspension of grace Answ and the prevalency of tentation it is possible they may fall back into sin these sins of relapse are sad It was an aggravation of Solomons offence that he sinn'd after the Lord had appeared to him twice 1 Kings 11.9 These sins after healing open the mouth of conscience to accuse and stop the mouth of Gods Spirit which should speak peace These sins exclude from the comfort of the promise it is as it were sequestred but if the soul be deeply humbled if the relapsing sinner be a relenting sinner let him not cast away the anchor of hope but have recourse to his soul-physitian Jesus Christ can cure a relapse he healed Davids and Cranmers relapse 1 John 2.1 If any man sinne we have an Advocate with the Father Jesus Christ Christ appears in the Court as the Advocate for the Client As he poured out his blood upon the brazen Altar of the Crosse so he poures out his prayers at the golden Altar in heaven Heb. 7.25 He ever liveth to make intercession for us Christ in the work of intercession presents the merit of his blood to his Father and so obtains our pardon and applies the vertue of his blood to us and so works our cure therefore be not discouraged from going to thy Physitian though thy disease hath broken out again yet Christ hath fresh sprinklings of his blood for thee he can cure a relapse Object 7 7. Objection But there is no healing for me I fear I have sinned the sin against the holy Ghost Answ 1 Answ 1. The fear of sinning it is a signe thou hast not sinned it Answ 2 2. Let me ask Why dost thou think thou hast sinned the sin against the holy Ghost I have grieved the Spirit of God Answ Answ Every grieving the Spirit of God is not that fatal sin We grieve the Spirit when we sin against the illumination of it the Spirit being grieved may depart for a time and carry away all its honey out of the Hive leaving the soul in darkness Isa 50.10 But every grieving the Spirit is not the sin against the Holy Ghost A childe of God when he hath sinned his heart smites him and he whose heart smites him for sin hath not commited the unpardonable sin A childe of God having grieved the Spirit doth as Noah when the Dove did flie out of the Ark he opened the windows of the Ark to let it in again A godly man doth not shut his heart against the Spirit as a wicked man doth Acts 7.51 The Spirit of God would come in he keeps him out but a gracious soul opens his heart to let in the Spirit as Noah opened the door of the Ark to let in the Dove * Intra sancte Spiritus ut habeam te velut signaculum super cor meum Austin Christian is it not so with thee then be of good comfort thou hast not sinned the sin against the Holy Ghost that sin is a malicious despighting the Spirit * Hebr. 10.29 which thou tremblest to think of Therefore laying aside these Argumentations and Disputes whatever the diseases of thy soul are come to Christ for a cure believe in his blood and thou mayst be saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You see what a skilful and able Physitian Christ is what Soveraign oyles and balsomes he hath how willing he is to cure sick souls oh then what remains but that you cast your selves upon his merits to heal and save you of all sins unbelief is the worst because it casts disparagement on Christ as if he were not able to work a cure Oh Christian believe in thy Physitian John 3.15 that whosoever believeth in him should not perish Say as Queen Esther Esther 4.16 I will go in unto the King which is not according to the Law and if I perish I perish So say the Lord Jesus is a Physitian to heal me I will adventure on his blood if I perish I perish Queen Esther ventur'd against Law she had no promise that the King would hold out the golden Scepter but I have a promise which invites me to come to Christ He that comes unto me I will in no wise cast him out John 6.37 Faith is an healing grace We read when the Israelites were burying a man for fear of the Souldiers of the Moabites they cast him for haste into the grave of Elisha now the man as soon he was down and had touched the dead body of the Prophet revived and stood upon his feet 2 King 13.21 so if a man be dead in sin yet let him be but cast into Christs grave and by faith touch Christ who was dead and buried he will revive and his soul will be healed Remember there 's no way for a cure but by believing without faith Christ himself will not avail us Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood Faith is the applying of Christs merit A playster though it be never so rare and excellent yet if it be not applyed to the wound will do no good though the playster be made of Christs own blood yet it will not heal unless applyed by faith The Brazen Serpent was a Soveraign remedy for the cure of those that were stung but if they had not looked upon it they received no benefit So though there bean healing vertue in Christ yet unless we look upon him by the eye of faith we cannot be cured * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Above all things labour for faith this is the all-healing grace this hand touching Christ fetcheth vertue from him Not that faith hath more worthiness than other graces but only it is influential as it makes us one with Christ If a man had a stone in a Ring that could heal many diseases we
say the Ring heals but it is not the Ring but the stone in the Ring that doth the cure so faith saves and heals not by its own vertue but as it layes hold on Christ and fetcheth down his sacred influences into the soul 2. If Jesus Christ be a spiritual Physitian let us labour to hasten the cure of our souls Consider 1. What a little time we have to stay here and let that hasten the cure Solomon saith there is a time to be born and a time to dâ—e Eccles 3.2 but mentions no time of living as if that were so shoâ—t that it were not worth naming the body is called a vessel 1 Thes 4.4 This Vessel is filled with breath sickness broacheth it and death draws it out Oh hasten thy souls cure death is upon its swift march and if that surprizeth you suddenly there is no cure to be wrought in the grave Eccles 9.10 There is no work nor device nor wisdom in the grave whither thou goest 2. Now is properly the time of healing now is the day of grace now Christ poures out his balsomes now he sends abroad his Ministers and Spirit 2 Cor. 6.2 Now is the accepted time There were certain healing dayes wherein the King healed them that had the evil The day of grace is an healing day if we neglect the day of grace the next will be a day of wrath Rom. 2.5 Oh therefore hasten the cure of thy soul rather neglect thy food than thy cure sin will not only kill but damn To get a cure 1. Come to the healing pool of the Sanctuary the Spirit of God may on a sudden stir these waters the next Sabbath for ought thou knowest may be an healing day to thy soul 2. Pray others to pray for you when any disease is upon your body you desire the prayers of others the prayers of the Saints are pretiosa balsama precious balmes and medicines to cure sick souls 3. Is Jesus Christ a soul-physitian then let me speak to you who are in some measure healed of your damnable disease I have foure things to say 1. Break forth into thankfulness though sin be not quite cured there are still some grudgings of the disease yet the reigning power of it is taken away you are so healed that you shall not dye John 3.16 John 11.26 Those that were cured by the Brazen Serpent afterwards dyed but such as are healed by Christ shall never dye Sin may molest it shall not damn oh then what cause have you to admire and love your Physitian The Lord Jesus hath taken out the core of your disease and the curse publish your experiences Psal 66.16 I will tell you what God hath done for my soul As a man that hath been cured of an old disease how glad and thankful is he he will tell others of the medicine that cured him So say I will tell you what God hath done for my soul He hath cured me of an old disease an hard unbelieving heart a disease that hath sent millions to hell Truly we may chearfully bear any other sickness if this soul-sickness be cured Lord saith Luther strike and wound where thou wilt if sin be pardoned Oh let the high praises of God be in your mouth Psal 149.6 God expects thankfulness as a tribute he wonders men bring not their thank-offering Luk. 17.17 Were there not ten cleansed but where are the nine 2. Are you healed take heed of coming into infected company lest you take the infection the wicked are Divels to tempt to sin Lot was the worlds wonder that lived in Sodom when it was a Pest-house yet did not catch the disease 3. Take heed of relapses Men are afraid of a relapse after they are cured beware of soul-relapses Hath God softned thy heart take heed of hardning it Hath he cured thee in some measure of deadness do not relapse into a drowsie security Thou mayest have such an uproar and agony in thy conscience as may make thee go weeping to thy grave Oh take heed of falling sick again sin no more best a worse thing come unto thee John 5.14 4. Pity your friends that are sick unto death shew your piety in your pity Hast thou a childe that is well and lusty but hath a sick soul pity him pray for him David wept and fasted for his sick childe 2 Sam. 12.16 Thy childe hath the plague of the heart and Thou hast conveyed the plague to him weep and fast for thy child Hast thou a wife or husband that though they do not keep their bed yet the Lord knows they are sick they are under the raging power of sin oh let thy bowels yearn over them lift up a prayer for them the prayer of faith may save a sick soul Prayer is the best physick can be used in a desperate case you that have felt the disease of sin and the mercy of your Physitian learn to pity others 4. And lastly Is Christ a soul-physitian then let us go to Christ to cure this sick dying Nation England God knows is a sick Patient the whole head is sick the whole heart is faint Physitians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when no part of the body is free from distemper The body Politick hath a Kakexy it is ill all over Magistracy Ministry Commonalty are diseased and those who pretended to be our Healers are Physitians of no value We have spent our money upon these Physitians but yet our sores are not healed Jer. 14.19 Why hast thou smitten us and there is no healing for us Instead of healing us those who should have been our Physitians have encreased the Nations malady by giving a toleration this is like giving strong water in a Feaver which doth more inflame the disease Ah sick England because sinful England sick of error uncleanness drunkenness so sick that we may fear our Funerals are approaching And which is the worst symptom though balm hath been poured into our wounds the precious Ordinances of God have been applied yet we are not healed a signe of bad flesh that is so ill to be cured This sin-sickness in the Land hath brought forth many direful effects division oppression blood-shed the very bowels and arteries of the Nation are almost torn asunder so that now God hath fulfilled that threatning upon us Micah 6.13 I will make thee sick with smiting thee We have made our selves sick with sinning and God had made us sick with smiting Now what remains but that we should go to the great Physitian of souls whose blood sprinkles many Nations * Isa 52.15 that he would apply some healing medicines to dying England God can with a word heal he can give repentance as well as deliverance he can put us in joynt again Let all the people of the Land lie between the Porch and the Altar saying Spare thy people O Lord Joel 3.17 Our prayers and tears may set Christ on work to heal us Psal 106.23 Therefore he said that he would
words are mandatory for all counsels in Scripture carry in them the force of a command Keep thy heart Here is Gods solemn charge to every man like the Judges charge given upon the Bench. I shall first explain then apply 1. Keep the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep hath various significations 1. Sometimes it signifies munire to arm or fence a stroak at the heart kills fence thy heart 2. Sometimes it signifies câ—rare to take care of a thing that it be not lost as one would take care of a piece of plate that it be not taken away 3. Sometimes it signifies custodire to keep in safe custody so keep thy heart lock it up safe that it may be forth-coming when God calls for it 2. Thy heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart is taken diversly in Scripture sometimes it is taken for the vital part Judg. 19.5 sometimes for the soul Deutr. 13.3 sometimes for the mind Prov. 10.8 sometimes for the conscience 1 John 3.20 sometimes for the will and affections Psal 119.36 I shall take it in its full latitude for the whole soul with all its noble faculties and endowments this is the depositum or charge every man is entrusted with the heart 3. With all diligence the original carries it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all keeping the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to keep with watch and ward a Christian is to set a continual guard about his heart Some read the words Keep thy heart supra omnem custodiam above all keeping * Junius nothing requires such strict custody a Christians heart must ever be in his eye 4. For out of it are the issues of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the heart is the fountain of life if the heart lives the body lives if the heart be touched death follows So the soul is a spiritual fountain out of it issues either sin or grace from this spring-head flow the streams either of salvation or damnation In the words there is 1. A duty Keep thy heart 2. The manner with all diligence 3. The reason for out of it are the issues of life Doctr. Doctr. It must be a Christians great care with all keeping to keep his heart we are to keep our eyes Job set a watch there Job 31.1 I made a Covenant with mine eyes c. We are to keep our lips David bridled his tongue Psal 39.1 I will keep my mouth as with a bridle but especially we are to look to our hearts Keep thy heart with all keeping The heart like Dinah will be gadding abroad and it seldom returns home but it is defiled It was the saying of an Heathen I never come home with such good desires as I went out with Christian thy chief work lies with thy heart Keep thy heart The Serpent when any danger is near keeps his head and to preserve his head will expose his whole body to injury so a wise Christian should especially keep his heart he should adventure his skin to keep a wound from his heart To amplifie this I shall shew that the heart must be kept 1. With all kind of keeping 2. At all times 3. The Reasons enforcing 1. The heart must be kept with all kinde of keeping 1. Keep the heart with all kind of keeping 1. Keep thy heart as thou wouldst keep a Temple the Temple was an hallowed place set apart for Gods worship so the heart is Augustissimum Dei Templum * Seneca the Temple of God 1 Cor. 3.16 This heart-temple must be kept pure and holy no filth * 2 Chron. 29.16 musâ— lie here sweep the dust out of the Temple * Mundemus â—oc Templum quod non fumo nec pulvere sed malâ— cogitatio nibus sordidatur Lactan. the vessels of the Temple were cleans'd 2 Chr. 29.15 Thus the memory affections conscience these Temple-vessels must be cleansed 2 Cor. 7.1 Christ whipped the buyers and sellers out of the Temple John 2. The cares of the world will be crowding into the heart now you must get a whip made of the threatnings of the Law and drive these money-changers out of the Temple of your heart let not Gods Temple be made an Exchange the Temple had a fire burning on the Altar take heed of strange fire but keep the fire of zeal and devotion flaming upon the Altar of thy heart do Temple-work offer up the sacrifice of a broken heart When the heart is Dei sacrarium a consecrated place an Holy of holies now God will walk there Many a mans heart is a Pest-house a Bedlam being polluted with sin this is to put Swine into Gods room this is to let the Divel come into Gods Temple Davids heart was a Temple dedicated Psal 119.38 2. Keep thy heart as thou wouldst keep a treasure A man that hath a great treasure of money and jewels will keep it with lock and bolt that it be not stollen Christian thou carriest a precious treasure about thee even all that thou art worth an heart * Particula divinae aurae the Divel and the world would rob thee of this jewel oh keep thy heart as thou wouldst keep thy life if thou art robbed thou art ruined few know the value of their hearts an husbandman can set a price upon corn but not on pearle men know not the worth of that treasure they carry about them therefore prefer other things keep thy heart as a treasure 3. Keep thy heart as thou wouldst keep a Garden Thy heart is a Garden * Caâ— 4 1â— weed sin out of thy heart Among the flowers of the Spirit weeds will be growing the weeds of pride malice covetousness these grow without setting therefore every day be weeding thy heart by prayer examination repentance 1. Weeds hinder the herbs and flowers from growing the weeds of corruption hinder the growth of grace where the weed of unbelief grows it hinders the flower of faith from growing 2. Weeds spoil the walks Christ will not walk in an heart over-grown with weeds and bryars Christ was sometimes among the lillies Cant. 6.3 never among the thistles Poor sinner thou complainest thou hast not communion with God time was when God did make himself known to thee but now he is grown strange and never comes near thee this is the reason sin hath spoiled Christs walks thy heart lies like the field of the sluggard Prov. 24.30 And will Christ walk there Indeed we read Christ was once in the wilderness when he was tempted Matth. 4.1 But he did not go thither for delight but that he might duel and skirmish with Satan 't is the garden Christ delights in oh weed thy heart daily let not thy heart be a Thicket for Satan 4. Keep thy heart as thou wouldst keep a Garrison The heart of man is a Garrison * Cor hominis tanquam castellum Bern. or Fort-royal this Garrison is besieged the Divel shoots his fiery darts of tentation
Bernard saith Fragrare unguentis optimis Christ will give them a new name he will call them his friends his Spouse the apple of his eye their names shall flourish with honour and give forth their perfume as the wine of Lebanon 3. Christ as a Judge will appear to crown his people when body and soul shall be reunited and perfected in glory Christ will take his people into his sweet and everlasting embraces he will lay them in his bosome he will set them upon his Throne he will fill them with the Inebriating wine of his love to all eternity And thus you see what is the Saints hope namely the glorious appearing of Christ when he shall appear as a Judge to acquit vindicate crown them Use 1 1. See here the misery of a wicked man who hath all his hope in this life Informat he makes the wedge of gold his hope he casts his Anchor downwards he can have no hope of Christs appearing he fears Christs appearing he doth not hope for it he is like a Prisoner that fears the Judges coming to the Bench. Christs appearing will be a dismal appearing to him when Christ shall appear where shall the ungodly and the sinner appear 1 Pet. 4.18 a wicked man is like a Mariner at Sea that hath no Anchor like a man in a storm that hath no shelter where is his hope when he shall come to die It is with a sinner as it was with the old world when the flood came the waters did arise higher and higher by degrees First the waters came to the Valleys but they encouraged themseves in the Hills then the waters came to the Mountains I but there might be some Trees upon the Hills and they would climb up to them then the waters prevailed and rose to the top of the Trees now they had nothing to trust to all hopes of being saved were gone So it is with a sinner if one comfort be taken away he hath another left if a Relation be gone he hath an estate left if one Crutch be broken yet he hath another to lean upon I but sickness comes and he sees he must die and appear before his Judge now he hath no hope he dies despairing he must lie for ever in the boyling furnace of Gods wrath * In inferno nulla est redemptio qui illic damnatuus demersus fuerit ulterius non exibit Aug. in Serm. ad Erem In cava Lethaeas dolia portat aquas 2. Put your selves upon the tryal Have you this blessed hope of Christs appearing and of your appearing with him in glory come almost to any man and you Use 2 shall hear him say he hopes to be saved well then Trial. let every soul put it self upon the tryal I shall show you four differences between a sound Hope and a sandy Hope 1. True hope is quickning it sets a man a working for heaven * Addit conatum quendam elevationem animi Aquinas it is called a lively hope 1 Pet. 1.3 it puts life into a man hope is a Spur to duty a Whetstone to industry Hope of victory makes the Souldier fight hope of gain makes the Merchant runthrough the several Zones Divine hope is as Wind to the Sails as Wheeles to the Chariot it makes a Christian active in Religion he runs the wayes of Gods Commandements * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar Hope is circa arduum it cuts away through the Rock it wrastles with difficulties it despiseth dangers it marcheth in the face of death True hope never gives over till it hath the thing hoped for He who hath Divine hope will have Christ though it be in a Furnance he will profess the truth though the next word Christiani ad Leones The Romans as Tertullian observes would endure all kind of hardship they would fight with cold and hunger and run any hazard for hope at last to be Consul which was saith Tertullian unius anni gaudium volaticum honour but for a year Oh then what pains will he take who hath hopes of heaven where he shall be Crowned with a Garland of glory for ever doth that man say his hope is in God who stands all the day idle Prov. 19.24 there is a faint velleity in Hypocrites they would be saved but sit still and do nothing their hope is not a a lively hope but a dead hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 True hope is in the soul like fire which is an active Element it is ever sparkling or flaming 2. True hope is purifying 1 Joh. 3.3 He that hath this hope in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purifying himself Hope is in the soul as lightning is in the Aire it clears the Air he who hath hope in Christ sets himself against all sin both in purpose and practice he is a consecrated person there is engraven upon his heart Holiness to the Lord hope is a Virgin-grace it lives in the soul tanquam scintillatio in fomite tanquam ramus in radice * O quam multi cum vanaspe descendunt ad inferos Aug. St. Bernard compares holiness to the Root and hope to the Branch true hope flourisheth upon the root of holiness now then try your hope by this Scripture Touchstone The hypocrite saith he hath hope but is he a purified person what an unclean person and hope to go to heaven nothings enters there which defileth Rev. 21.27 what a drunkard and hope to be saved dost thou think to go reeling to heaven what an Apostate and yet hope to be saved as if there were any going to heaven backward * O quam multi cum vanaspe descendunt ad inferos Aug. The wicked man is not sure of happiness but secure 3. A true hope is a good hope 2 Thes 2.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who hath given us good hope through grace A wicked mans hope is as far from being good as his heart the Hebrew word for hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both confidence and folly it is fitly applyed to a wicked mans hope his confidence is folly the hope of a godly man is compared to an Anchor Hebr. 6.19 the hope of a wicked man to a Spiders Web Job 8.14 And the sinners hope is fitly resembled to a Spiders Web three wayes 1. The Spiders Web hath no foundation such is the hope of the wicked it is a pleasing thing but it hath nothing to rest upon A godly mans hope is built upon a double Basis 1. The Word of God Psal 130.5 In his word do I hope The Word saith Let the sinner forsake his way and the Lord will abundantly pardon The Word saith Hereby we know that Christ abideth in us by the Spirit which he hath given us 1 Joh. 3.8 Now a child of God finding these qualifications wrought in him he builds his hope for heaven upon them In his Word do I hope 2. The hope of a godly man is built upon experiences Rom. 5.4
of Thievery they steal upon a people And as they come without a Call so they stay without a Blessing Jer. 23.32 I sent them not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore they shall not profit this people at all And so much for the first the Preacher The Pulpit 2. The Pulpit where Christ preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He went up into a Mountain The Law was at first given on the Mount and here Christ expounds it on the Mount This Mount as is supposed by Hierom and others of the Learned was Mount Tabor It was a convenient place to speak in being seated above the people and in regard of the great confluence of hearers 3. The occasion 3. The occasion of Christs ascending the Mount 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing the multitude The people thronged to hear Christ and he would not dismiss the Congregation without a Sermon but seeing the multitude he went up Jesus Christ came from heaven as a Factor for souls he lay legend here a while preaching was his business the people could not be so desirous to hear as he was to preach he who did compassionate faint bodies Matth. 15.32 did much more pity dead souls it was his meat and drink to do his Fathers will John 4.34 And seeing the multitude he goes up into the Mount and preacheth This he did not only for the consolation of his hearers but the imitation of his Ministers Doctr. From whence observe Doctr. That Christs Ministers according to Christs pattern must embrace every opportunity of doing good to souls praying and preaching and studying must be our work 2 Tim. 4.2 Preach the Word be instant in season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut omnem scil arripiant concionandi occasionem out of season* Peter seeing the multitude lets down the Net and at one Draught catcheth three thousand fouls Acts 2.41 How zealously industrious have Gods Champions been in former Ages in fulfilling the work of their Ministry as we read of Chrysostom Austin Basil the great Calvin Bucer and others who for the work of Christ were nigh unto death The Reasons why the Ministers of Christ according to his pattern should be ambitiously desirous of all opportunities for soul-service are 1. Their Commission God hath intrusted them as Ambassadors 2 Cor. 5.20 Now you know an Ambassador waits for a day of Audience and as soon as a day is granted he doth faithfully and impartially deliver the mind of his Prince Thus Christs Ministers having a Commission delegated to them to negotiate for souls should be glad when there is a day of Audience that they may impart the mind and will of Christ to his people 2. Their Titles 1. Ministers are called Gods Seeds-men 1 Cor. 9.11 therefore they must upon all occasions be scattering the blessed seed of the Word The Sower must go forth and sowe yea though the seed fall upon stones as usually it doth yet we must disseminate and scatter the seed of the Word upon stony hearts because even of these stones God is able to raise up children to himself 2. Ministers are called Stars therefore they must shine by Word and Doctrine in the Firmament of the Church Thus our Lord Christ hath set them a pattern in the Text Seeing the multitude he went up into the Mountain here was a light set upon an hill the bright Morning Star shining to all that were round about Christ calls his Ministers Lux Mundi the light of the World Matth. 5.14 therefore they must be always giving forth their lustre their light must not go out till it be in the socket or till violent death as an extinguisher put it out 3. Christs Ministers must ansam arripere catch at all occasions of doing good to others in regard of the work which they are about and that is saving of souls what a precious thing is a soul * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar Christ takes as it were a pair of scales in his hands and he puts the world in one scale and the soul in the other and the soul out-weighs Matth. 16.26 The soul is of a noble original of a quick operation 't is a flower of eternity here in the bud in heaven fully ripe and blown The soul is one of the richest pieces of Embroidery that ever God made the understanding bespangled with light the will invested with liberty the affections like Musical Instruments tuned with the finger of the Holy Ghost The soul is Christs Partner the Angels Familiar now if the souls of men are of so noble an extract and made capable of glory oh how zealously industrious should Christs Ministers be to save these souls if Christ did spend his blood for souls well may we spend our sweat It was Austins prayer that Christ might find him at his coming aut Precantem aut Praedicantem either Praying or Preaching What a sad sight is it to see precious souls as so many Pearls and Diamonds cast into the dead Sea of Hell 4. The Ministers of Christ seeing the multitude must ascend the Mount because there are so many Emissaries of Satan who lie at the catch to subvert souls How doth the Old Serpent cast out of his mouth floods of water after the woman to drown her Revel 12.15 What floods of Heresie have been poured out in City and Country which have over-flown the banks not only of Religion but Civility Ignatius calls Error the invention of the Divel and Bernard calls it dulce venenum a sweet poyson Mens ears like Spunges have sucked in this poyson Never were the Divels Commodities more vendible in England than now a fine tongue can put off bad wares the Jesuit can silver over his lyes and dress error in truths Coat a weak brain is soon intoxicated when flattery and subtilty meet with the simple they easily become a prey The Romish Whore enticeth many to drink down the poyson of her Idolatry and filthiness because it is given in a golden Cup Revel 17.4 If all who have the plague of the head should dye it would much increase the Bill of Mortality Now if there be so many Emissaries of Satan abroad who labour to make Proselytes to the Church of Rome how doth it concern them whom God hath put into the work of the Ministry to bestir themselves and lay hold on all opportunities that by their spiritual antidotes they may convert sinners from the error of their way and save their souls from death Jam. 5. ult Ministers must not only be Pastores but Praeliatores in one hand they must hold the bread of life and feed the Flock of God in the other hand they must hold the Sword of the Spirit and fight against those errors which carry damnation in their front 5. The Ministers of Christ should wait for all opportunities of soul-service because the Preaching of the Word hath so many Remora's that hinder the progress and success of it never did Pilot meet with so many Euroclydons and cross
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
give them a Kingdom above all the Princes of the earth nay far above all heavens God thinks nothing too good for his children We many times think much of a tear a prayer or to sacrifice a sin for him but he doth not think much to bestow a Kingdom upon us How will the Saints read over the Lectures of free-grace in heaven and Trumpet forth the prayses of that God who hath crowned them with loving kindness Infer 3 3. It shews us that Christianity is no disgraceful thing Wise men measure things by the end what is the end of godliness it brings a Kingdom a mans sin brings him to shame Prov. 13.5 Rom. 6.21 What fruit had ye in those things whereof you are now ashamed but Religion brings to honour Prov. 4.8 it brings a man to a Throne a Crown it ends in glory it is the sinners folly to reproach a Saint 't is just as if Shimei had reproached David when he was going to be made King it is a Saints wisdom to contemn a reproach say as David when he danced before the Ark I will yet be more vile 2 Sam. 6.22 If to pray and hear and serve my God be to be vile I will yet be more vile This is my excellency my glory I am doing now that which will bring me to a Kingdom O think it no disgrace to be a Christian I speak it chiefly to you who are entring upon the wayes of God perhaps you may meet with such as will reproach and censure you binde their reproaches as a Crown about your head despise their censure as much as their praise remember there is a Kingdom entailed upon godlinesse Sin draws hell after it grace draws a Crown after it 4. See here that which may make the people of God Infer 4 long for death then they shall enter upon their Kingdom Indeed the wicked may fear death it will not lead them to a Kingdom but a Prison hell is the iayle where they must lie rotting for ever with the Divel and his Angels To every Christlesse person death is the King of terror but the godly may long for death it will prefer them to a Kingdom When Scipio's father had told him of that glory the soul should be invested with in a state of immortality why then saith Scipio do I tarry thus long upon the earth why do I not hasten to die * Tully in Somn. Scip. Believers are not perfectly happy till death When Croesus asked Solon who he thought happy he told him one Tellus a man that was dead a Christian at death shall be compleatly installed into his honour the anointing oyle shall be poured on him and the Crown-royal set upon his head The Thracians in their funerals used musick The Heathens as Theocritus observes had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Funeral banquet because of that felicity which they supposed the parties deceased were entred into The Saints are now heirs of the Kingdom James 2.5 Doth not the heir desire to be crowned Truly there is enough to weane us and make us willing to be gone from hence The Saints eate ashes like bread they are here in a suffering condition Psalm 141.7 Our bones are scattered at the graves mouth as when one cutteth and cleaveth wood upon the earth When a man hewes and cuts a tree the chips flie up and down here and there a chip so here a Saint wounded there a Saint massacred our bones flie like chips up and down for thy sake are we killed all the day long Rom. 8.36 But there is a Kingdom a coming when the body is buried the soul is crowned Who would not be willing to saile in a storm if he were sure to be crowned as soone as he came at shore How is it that the godly look so gastly at the thoughts of death as if they were rather going to their execution than their Coronation though we should be willing to stay here awhile to do service yet we should with Saint Paul desire to be dissolved and be with Christ The day of a believers dissolution is the day of his inauguration SECT 5. Containing a scrutiny and tryal whether we belong to this Kingdom Use 2 BUT how shall we know that this glorions Kingdom shall be setled upon us at death Trial. 1. If God have set up his Kingdom within us Luke 17.21 The Kingdom of God is within you by the Kingdom of God there is meant the Kingdom of Grace in the heart Grace may be compared to a Kingdom it swayes the Scepter it gives out Lawes there is the Law of love Grace beats down the Divels garrisons it brings the heart into a sweet subjection to Christ Now is this Kingdom of Grace set up in thy heart Do'st thou rule over thy sins Canst thou binde those Kings in chaines * Psal 149.8 Art thou a King over thy pride passion unbelief Is the Kingdom of God within you While others aspire after earthly greatnesse and labour for a Kingdom without them do'st thou labour for a Kingdom within thee Certainly if the Kingdom of Grace be in thy heart thou shalt have the Kingdom of glory If Gods Kingdom enter into thee thou shalt enter into his Kingdom But let not that man ever think to reign in glory who lives a slave to his lusts 2. If thou art a believer thou shalt go to this blessed Kingdom James 2.5 Rich in faith heirs of the Kingdom Faith is an heroical act of the soul it makes an holy adventure on God by a promise this is the crowning grace Faith puts us into Christ and our title to the Crown comes in by Christ By Faith we are borne of God and so we become children of the blood-royal By Faith our hearts are purified Acts 15.9 and so we are made fit for a Kingdom rich in faith heirs of the Kingdom Faith paves a Causey to heaven believers die heirs to the Crown 3. He that hath a noble Kingly spirit shall go to the heavenly Kingdom set your affection on things above Col. 3.2 Dost thou live in mundo supra mundum in the world above the world The Eagle doth not catch flies she soars aloft in the aire dost thou superna anhelare pant after glory and immortality Hast thou a brave majestick spirit an heavenly ambition dost thou mind the favour of God the peace of Sion the salvation of thy soul Dost thou abhor that which is sordid and below thee Alexander would not exercise at the Olympick-games Canst thou trample upon all sublunary things Is heaven in thy eye and Christ in thy heart and the world under thy feet He who hath such a Kingly spirit that looks no lower than a Crown he shall dwell on high and have his throne mounted far above all heavens SECT 6. A serious exhortation to Christians Use 3 USE 3. Exhortation And it hath a double aspect it looks Exhort 1. towards the wicked Is there a Kingdom to be had a
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
evils A true penitentiary is troubled not only for the shameful consequence of sin but the loathsome nature of sin not only the sting of sin but the deformed face How did the Leper loath himself Lev. 13.45 The Hebrew Doctors say the Leper pronounced unclean was to put a covering on his upper lip both as a Mourner and in token of shame * Maimony cap. 10. The true Mourner cries out O these impure eyes this heart which is a conclave of wickedness he not only leaves sin but loaths fin he that is fallen in the dirt loaths himself * Hos 14.1 7. Gospel-Mourning must be purifying our tears must make us more holy we must so weep for sin as to weep out sin our tears must drown our sins we must not only mourn but turn Joel 2.12 Turn to me with weeping What is it to have a watry eye and a whorish heart 't is foolish to say it is day when the Aire is full of darkness So to say thou repentest when thou drawest dark shadows in thy life It is an excellent saying of St. Austin He doth truly bewail the sins he hath committed who never commits the sins he hath bewailed * Ille vere plaugit commâ—ssaqui non commutit plungenda Aug. True Mourning is like the water of jealousie * Num. 5.12 it makes the Thigh of sin to rot Psal 74.14 Thou breakâ—st the heads of the Dragons in the waters The heads of our sins these Dragons are broken in the waters of true Repentance true tears are cleansing they are like a Flood that carries away all the rubbish of our sins with it the waters of holy Mourning are like the River Jordan wherein Naaman washed and was cleansed of his Lepâ—osie 'T is reported there is a River in Sicilia where if the blackest sâ—eep are bathed they become white so though our sins be as scarlet yet by washing in this River of Repentance they become white as snow Naturalists say of the serpent before it goes to drink it vomits out its poyson in this be wise as serpents before thou thinkest to drink down the sweet cordials of the promises cast up the poyson that lies at your heart do not only mourn for sin but break from sin 8. Gospel-Mourning must be joyned with hatred of sin 2 Cor. 7.11 What indignation We must not only abstain from sin but abhor sin the Dove hates the least feather of the Hawk * Aldrovand a true Mourner hates the least motion to sin a true Mourner is a sin hater Amnen hated Tamar more than ever he loved her 2 Sam. 13.5 To be a sin-hater implies two things 1. To look upon sin as the most deadly evil a complicated evil it looks more ghastly than death or hell 2. To be implacably incensed against it a sin-hater will never admit of any terms of peace the War between him and sin is like the War between Rehoboam and Jeroboam 1 Kings 14.30 There was War between Rehoboam and Jeroboam all their dayes Anger may be reconciled hatred cannot true Mourning begins in the love of God and ends in the hatred of sin 9. Gospel-Mouâ—ning in some cases is joyned with Restitution 't is as well a sin to violate the name as the chastity of another if we have eclipsed the good name of others we are bound to ask them forgiveness * Fama pari passu ambulat cum vita if we have wronged them in their Estate by unjust fraudulent dealing we must make them some compensation Thus Zacheus Luk. 19.8 If I have taken any thing from any man by false accusation I restore him four-fold according to that Law Exod. 22.1 Saint James bids us not only look to the heart but the hand James 4.8 Cleanse your hands ye sinners and purifie your hearts if thou hast wronged another cleanse thy hands by Restitution be assured without Restitution no Remission * Non remittitur peccatura nisi restituatur ablatum Aug. 10. Gospel-Mourning must be a speedy Mourning We must take heed of adjourning our Repentance and putting it off till death as David said I will pay my vows now Psal 116.18 so should a Christian say I will mourn for sin now Luke 6.21 Blessed are ye that weep now as Popilus the Roman Legat when he was sent to Antiochus the King made a Circle round about the King and bade him make his answer before he went out of that Circle so God hath incircled us in the compass of a little time and chargeth us presently to bewail our sins Acts 17.30 Now God calleth everywhere to repent we know not whether we may have another day granted us Oh let us not put off our Mourning for sin till the making of our will Do not think holy Mourning is only a death-bed duty you may seek the blessing with tears as Isaac when it is too late Quamdiu cras saith Austin How long shall I say I will repent to morrow why not at this instant Mora trahit periculum Caesars deferring to read his letter before he went to the Senate house cost him his life The true Mourner makes haste to meet an angry God as Jacob did his brother and the Present he sends before is the sacrifice of tears 11. Gospel-Mourning for sin is constant there are some who at a Sermon will shed a few tears but this land-flood is soon dryed up the hypocrites sorrow is like a vein opened and presently stopped the Hebrew word for Eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also a Fountain to shew that the eye must run like a Fountain for sin and not cease but it must not be like the Lybian Fountain of the Sun which the Ancients speak of in the Morning the water is hot at Mid-day cold the waters of Repentance must not overflow with more heat in the Morning at the first hearing of the Gospel and at Mid-day in the midst of health and prosperity grow cold and be ready to freeze no it must be quotidianus planctus a daily weeping as Paul said 1 Cor. 16.31 I dye daily so should a Christian say I mourn daily Therefore keep open an issue of godly sorrow and be sure it be not stopped till death Lam. 2.18 Let not the apple of thine eye cease It is reported of holy Mr. Bradford scarce a day passed him wherein he did not shed some tears for sin daily mourning is a good antidote against back-sliding I have read of one that had an Epilepsie or falling sickness and being dipped in Sea-water was cured the washing of our souls daily in the brinish waters of Repentance is the best way both to prevent and cure the falling into Relapses Even Gods own children must mourn after pardon for God in pardoning doth not pardon at one instant sinnes past and furure but as repentance is renewed so pardon is renewed should God by one act pardon sinnes future as well as past this would make void part of Christs Office What need were
there of his intercession if sinne should be pardoned before it be committed there are sinnes in the godly of dayly incursion which must be mourned for though sin be pardoned still it rebels though it be covered it is not cured Rom. 7.23 There is that in the best Christian which is contrary to God there is that in him which deserves hell and shall he not mourn A ship that is always leaking must have the water continually pumped out while the soul leaks by sin we must be still pumping at the leak by Repentance Think not O Christian that thy sins are washed away only by Christs blood but by water and blood The brazen Laver Exod. 30.18 that the people of Israel were to wash in might be a fit emblem of this spiritual Laver tears and blood and when holy Mourning is thus qualified this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 7.11 that sorrowing after a godly sort which makes a Christian eternally blessed SECT 4. Shewing That we must mourn for the sins of others 2. AS we must mourn for our own sins so we must lay to heart the sins of others * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom The Poets feign that Biblis was turned into a Fountain thus we should wish with Jeremy that our eyes were a Fountain of tears that we might weep day and night for the iniquity of the times our blessed Saviour mourned for the sins of the Jews Mark 3.5 Being grieved super callo for the hardness or brawniness of their hearts and holy David looking upon the sins of the wicked his heart was turned into a spring and his eyes into Rivers Psal 119.136 Rivers of tears run down mine eyes because they keep not thy Law Lots Righteous soul was vexed with the unclean conversation of the wicked 2 Pet. 2.7 Lot took the sins of Sodom and made spears of them to pierce his own soul Cyprian saith that in the Primitive times when a Virgin who vowed her self to Religion had defiled her chastity shame and grief filled the whole face of the Congregation * Totum Ecclesiae caetum demittere vultus atque crubescere Cyprian Have not we cause to mourn for the sins of others the whole Axle-tree of the Nation is ready to break under the weight of sin what an inundation of wickedness is there amongst us Mourn for the hypocrisie of the times Jehu saith Come see my zeal for the Lord but it was zeal for the Throne This is the hypocrisie of some they intitle God to whatever they do they make bold with God to use his Name to their wickedness as if a Thief should pretend the Kings Warrant for his Robbery Micah 3.11 They build up Sion with blood the heads thereof judge for reward yet will they lean upon the Lord and say Is not the Lord among us Many with a religious kiss smite the Gospel under the fifth rib * Plurimi sub nomine Ecclesiae contra Ecclesiam Militant Calv. Could not Ahab be content to kill and take possession but must he usher it in with Religion and make fasting a Preface to his murder 1 Kings 21.12 The white Divel is worst a burning Torch in the hand of a Ghost is most affrighting to hear the Name of God in the mouths of scandalous hypocrites is enough to affright others from the profession of Religion Mourn for the Errors and Blasphemies of the Nation there is now a free Trade of Error toleration gives men a Patent to sin What cursed opinion that hath been long ago buried in the Church but is now dig'd out of the grave and by some worshipped England is grown as wanton in her Religion as she is antick in her Fashions The Jesuites Exchange is open and every one almost is for an opinion of the newest Cut Did mens faces alter as fast as their judgements we should not know them Mourn for Covenant-violation this sin is a flying Roll against England breach of Covenant is spiritual harlotry and for this God may name us Loammi and give us a bill of Divorce Mourn for the Pride of the Nation â—our condition is low but our hearts are high Mourn for the profaness of the Land England is like that man in the Gospel Luke 4.33 who had a spirit of an unclean Divel Mourn for the removing of Land-Marks * Deut. 27.17 Mourn for the contempt offered to Magistracy the spitting in the face of Authority Mourn that there are so few Mourners surely if we mourn not for the sins of others 't is to be feared we are not sensible of our own sins God looks upon us as guilty of those sins in others which we do not lament our tears may help to quench Gods wrath SECT 5. That we must mourn for the miseries of the Church THE Saints are Members of the body Mystical as well as Political therefore must be sensible of the injuries of Gods Church Psal 137.1 We wept when we remembred Sion The people of Israel being debarred from the place of publick worship sate by the Rivers weeping they laid aside all their Musical Instruments Ver. 2. We hanged our Harps upon the Willows We were as far from joy as those Willows were from fruit Ver. 4. How shall we sing the Lords song in a strange land we were fitter to weep than to sing Non est conveniens luctibus iste sonus When we consider the miseries of many Christians in Germany the Dukedome of Savoy and other Forraign parts who have been driven from their habitations because they would not desert the Protestant and espouse the Popish Religion when instead of a Bible a Crucifix instead of Prayers Masse instead of going to Church they should go on Pilgrimage to some Saint or Relick When we consider these things our eyes should run down Mourn to see Gods Church a bleeding Vine Mourn to see Christs Spouse with garments rolled in blood Methinks I hear Englands Passing bell go let us shed some tears over dying England let us bewail our intestine divisions Englands divisions have been fatal they brought in the Saxons Danes Normans if a Kingdom divided cannot stand how do we stand but by a miracle of free-grace Truth is fallen and peace is fled Englands fine coat of peace is torn and like Josephs coat dipped in blood Peace is the glory of a Nation Some observe if the top of the Beech Tree be taken off the whole Tree withers Peace is the Apex and top of all earthly blessings this top being cut off we may truly say the body of the whole Nation begins to wither apace Mourn for the oppressions of England the people of this Land have laid out their money only to buy Mourning SECT 6. Shewing the seasons of holy Mourning THough we must always keep open the issue of godly sorrow yet there are some seasons wherein our tears should overflow as the water sometimes riseth higher there are three special seasons of extraordinary Mourning when it should be as
it were high-water in the soul 1. When there are indicia irae tokens of Gods Season 1 wrath breaking forth in the Nation England hath been under Gods black Rod these many years the Lord hath drawn the Sword and it is not yet put up O that our tears may blunt the edge of this Sword when it is a time of treading down now is a time of breaking up the fallow ground of our hearts Isa 22.4 5. Therefore said I look away from me I will weep bitterly for it is a time of treading down Joel 2.2 13. A day of darkness and of gloominess a day of cloud c. therefore turn ye even to me with weeping and with mourning Rain follows thunder When God thunders in a Nation by his judgements now the showres of tears must distil When God smites upon our back we must smite upon our thigh Jer. 31.19 When God seems to stand upon the Threshold of the Temple as if he were ready to take his wings and flie * Ezek. 10.4 then is a time to lie weeping between the Porch and the Altar If the Lord seems to be packing up and carrying away his Gospel it is now high time to mourn that by our teares possibly his Repentings may be kindled Season 2 2. Before the performing solemn duties of Gods Worship as Fasting or receiving the Lords Supper Christian Art thou to seek God in an extraordinary manner seek him sorrowing Luk. 2.48 Wouldst thou have the smiles of Gods face the kisses of his lips set open all the springs of Mourning and then God will draw nigh to thee in an Ordinance and say Here I am Isa 58.9 When Jacob wept then he found God in Bethel Hos 12.4 He named the name of the place Peniel for saith he I have seen God face to face Gen. 32.30 Give Christ the Wine of thy tears to drink and in the Sacrament he will give thee the Wine of his blood to drink Season 3 3. After scandalous relapses though I will not say with Donatus there is no mercy for sins of recidivation or relapse yet I say there 's no mercy without bitter Mourning Scandalous sins reflect dishonour upon Religion 2 Sam 12.14 Therefore now our Cheeks should be covered with blushing and our eyes bedewed with tears Peter after his denying Christ wept bitterly Christian hath God given thee over to any enormous sin as a just reward of thy pride and security go into the weeping Bath Sins of infirmity injure the soul but scandalous sins wound the Gospel Lesser sins grieve the Spirit but greater sins vex the Spirit Isa 63.9 And if that blessed Dove weeps shall not we weep When the Aire is dark then the dew falls when we have by scandalous sin darkned the lustre of the Gospel now is the time for the dew of holy tears to fall from our eyes SECT 7. Setting forth the Degrees of Mourning NEXT to the seasons of Mourning let us consider the degree of it the Mourning for sin must be a very great Mourning the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports a great sorrow such as is seen at the Funeral of a dear friend * Gravissima peâ—cata gravissimis lamentis indigent Aug. Zach. 12.10 They shall look on me whom they have pierced and they shall mourn for him as one that mourneth for his only son The sorrow for an only child is very great such must be the sorrow for sin Ver. 11. In that day there shall be great Mourning as the Mourning of Hadadrimmon in the valley of Megiddon In that Valley Josiah that famous and pious Prince was cut off by an untimely death at whose Funeral there was bitter lamentation thus bitterly must we bewail not the death but the life of our sins Now then to set forth the graduation of sorrow 1. Our Mourning for sin must be so great as to exceed all other grief Elies Mourning for the Ark was such that it swallowed up the loss of his two children spiritual grief must preponderate all other We should mourn more for sin than the loss of friends or estate 2. We should indeavour to have our sorrow rise up to the same heighth and proportion as our sin doth Manasseh was a great sinner and a great Mourner 2 Chron. 33.12 He humbled himself greatly Manasseh made the streets run with blood and he made the prison in Babylon run with tears * Ut scilicet peccatum lachrymis lavaret Ambr. Peter wept bitterly â— A true Mourneâ— labours that his Repentance may be as eminent as his sin is transcendent SECT 8. Shewing the Opposite to holy Mourning HAving shewn the nature of Mourning I shall next shew what is the Opposite to holy Mourning The Opposite to Mourning is hardness of heart which in Scripture is called Cor lapideum an heart of stone Ezek. 36. An heart of stone is far from Mourning and Relenting this heart of stone is known by two symptomes 1. Insensibility A stone is not sensible of any thing lay weight upon it grind it to powder it doth not feel so it is with an hard heart it is insensible of sin or wrath the stone in the Kidneys is felt but not the stone in the heart Ephes 4.19 Who being past feeling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. An heart of stone is known by its inflexibility A stone will not bend durum est quod non cedit tactui so it is with an hard heart it will not comply with Gods Command it will not stoop to Christs Scepter an heart of stone will sooner break by death than bend by Repentance it is so far from yielding to God that with the Anvil it beats back the Hammer it resists the Holy Ghost Acts 7.51 Oh Christians if you would be spiritual Mourners take heed of this stone of the heart Hebr. 3.7 Harden not your hearts A stony heart is the worst heart if it were brazen it might be melted in the furnace if Iron it might be bowed with the Hammer but a stony heart is such that only the Arme of God can break and the blood of God can soften Oh the misery of an hard heart 1. An hard heart is void of all grace while the Wax is hard it will not take the impression of the seal the heart while it is hard will not take the stamp of grace it must first be made tender and melting the Plow of the Word will not go upon an hard heart 2. An hard heart is good for nothing but to make fuel for hell-fire Rom. 5.2 After thy hardness of heart thou treasurest up wrath Hell is full of hard hearts there is not one soft heart there there is weeping there but no softness We read of Vessels fitted for destruction Rom. 9.22 Impenitency fits these Vessels for hell and makes them like sere Wood which is fit to burn 3. Hardness of heart makes a mans condition worse than all his other sins besides if one be guilty of great sins yet if he can mourn
a Fountain in the Garden makes it pleasant that heart is most delightful to God which hath a Fountain of sorrow running in it Mary stood at Christs feet weeping Luke 7.38 Her tears were more fragrant and odoriferous than her oyntment the incense when it is broken smells sweetest when the heart is broken for sin now our services give forth their sweetest perfume There is joy in heaven over a sinner that repenteth Luke 15.7 Whereupon St. Bernard calls tears Vinum Angelorum the wine of Angels and sure God delights much in tears else he would not keep a bottle for them Psal 56.8 One calls tears Holocaustum pingue a fat sacrifice which under the Law was most acceptable Lev. 3.3 St. Hierom calls Mourning a plank after shipwrack Chrysostom calls tears a spunge to wipe off sin tears are powerful Orators for mercy Eusebius saith there was an Altar at Athens on which they poured no other sacrifice but tears as if the Heathens thought there was no better way to pacifie their angry gods than by weeping Jacob wept and had power over the Angel Hosea 12.4 Tears melt the heart of God When a Malefactor comes weeping to the Bar this melts the Judges heart towards him When a man comes weeping in prayer and smites on his breast saying God be merciful to me a sinner this doth melt Gods heart towards him Prayer saith Hierom inclines God to shew mercy tears compel him God seals his pardons upon melting hearts tears though they are silent yet have a voice Psal 6.8 Tears wash away sinne raine melts and washeth away a ball of snow repenting tears wash away sinne That sinne saith Ambrose * Quod defendi non potest ablui potest Ambr. which cannot be defended by argument may be washed away by tears 4. The sweetnesse of tears mourning is the way to Motive 4 solid joy the sweetest wine is that which comes out of the Wine-presse of the eyes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys the soul is never more enlarged than when it can weep Closet teares are better than Court-musick When the heart is sad weeping easeth it by giving vent the soul of a Christian is most eased when it can vent it self by holy mourning Chrysostome observes David who was the great mourner in Israel was the sweet singer in Israel Psal 43.3 my teares were my meat on which place Ambrose gives this glosse No meat so sweet as teares the teares of the penitent saith Bernard are sweeter than all worldly joy a Christian thinks himself sometimes in the suburbs of heaven when he can weep when Hannah had wept she went away and was no more sad sugar when it melts is sweetest when a Christian melts in teares now he hath the sweetest joy when the daughter of Pharaoh descended into the river she found a babe there among the flags so when we descend into the river of repenting teares we finde the babe Jesus there who shall wipe away all teares from our eyes Well therefore might Chrysostom solemnly blesse God for giving to us this Lavor of teares to wash in 5. A mourner for sinne doth not only good to himself Motive 5 but to others he helps to keep off wrath from a Land as when Abraham was going to strike the blow the Angel staid his hand Gen. 22.12 so when God is going to destroy a Nation the mourner stayes his hand teares in the childs eye sometimes move the angry father to spare the child penitential teares melt Gods heart and binde his hand Jeremy who was a weeping Prophet was a great intercessor God saith to him pray not for this people Jer. 7.16 as if the Lord had said Jeremy so powerful are thy prayers and teares that if thou prayest I cannot deny thee Si quid opus est impera as he said in Plautus teares have a mighty influence upon God sure God hath some mourners in the Land or he had destroyed us before now Motive 6 6. Holy mourning is preventing physick our mourning for sinne here will prevent mourning in hell hell is locus ejulatus a place of weeping Matth. 8.12 the damned mingle their drink with weeping God is said to hold his bottle for our teares Psal 56.8 They who will not shed a bottle full of teares shall hereafter shed rivers of teares Luke 6.25 Woe to you that laugh now for ye shall mourn You have sometimes seene sugar lying in a damp place dissolve to water all the sugred joyes of the wicked dissolve at last to the water of teares now teares will do us good now it is seasonable weeping 't is like a shower in the spring if we do not weep now it will be too late did we hear the language of the damned they are now cursing themselves that they did not weep soon enough O is it not better to have our hell here than hereafter is it not better to shed repenting tears than despairing tears he that weeps here is a blessed mourner he that weeps in hell is a cursed mourner The Physitian by letting the Patient blood prevents death by the opening a veine of godly sorrow we prevent the death of our souls Motive 7 7. There 's no other way the Gospel prescribes to blessednesse but this blessed are they that mourn This is the road that leads to the new Jerusalem There may be several wayes leading to a City some go one way some another but there 's but one way to heaven and that is by Bethlehem the house of weeping Acts 26.20 Perhaps a man may think thus If I cannot mourn for sinne I will get to heaven some other way I will go to Church I will give Almes I will lead a civil life Nay but I tell you there 's but one way to blessednesse and that is through the valley of teares if you go not this way you will misse of Paradise Luke 14.3 I tell you nay except you repent ye shall all likewise perish There are many lines leading to the Centre but the heavenly Centre hath but one line leading to it and that is a tear dropping from the eye of faith a man may have a disease in his body that twenty medicines will heale sinne is a disease of the soul which makes it sick unto death now there is but one medicine will heale and that is the medicine of repentance 8. Consider what need every Christian hath to be conversant Motive 8 in holy mourning a man may take physick when he hath no need of it many go to the Bath when they have no need 'T is rather out of curiosity than necessity But O what need is there for every one to go into the weeping bath Think what a sinner thou hast been thou hast fill'd Gods book with thy debts and what need hast thou to fill his bottle with thy tears Thou that hast lived in secret sinne God enjoyns thee this penance mourn for sinne but perhaps some may say I have no need of mourning for I have
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
that this mourning will make us melancholy Hindr. 3 We shall drown all our joy in our tears but this is a mistake Lose our joy tell me what joy can there be in a natural condition what joy doth sin afford is not sin compared to a wound and a bruise Isa 1.6 David had his broken bones Psal 51. Is there any comfort in having the bones out of joynt doth not sin breed a palpitation and trembling of heart Deutr. 28.66 Is it any joy for a man to be a Magor-missabib a terror to himself Surely of the sinners laughter it may be said it is mad Eccles 2.2 Whereas holy mourning is the breeder of joy it doth not eclipse but refine our joy and make it better * Homine ad Deum converso mutatur gaâ—dium non tollitur Aug the Prodigal dated his joy from the time of his Repentance Luke 15.24 Then they began to be merry 4. Checking the motions of the Spirit the Spirit sets Hindr. 4 us a mourning it causeth all our spring-tides Psal 87.7 all my springs are in thee Oft we meet with gracious motions to prayer and repentance now when we stifle these motions which is called a quenching the Spirit 1 Thes 5.19 then we do as it were hinder the tyde from coming in When the dew falls then the ground is wet when the Spirit of God falls as dew in its influences upon the soul then it is moistned with sorrow but if the Spirit withdraw the soul is like Gideons dry fleece a ship can as well sail without the wind a bird can as well flie without wings as we can mourn without the Spirit Take heed of grieving the Spirit do not drive away this sweet Dove from the arke of thy soul The Spirit is res tenera delicata if it be grieved it may say I will come no more and if it once withdraw we cannot mourn 5. Presumption of mercy Who will take pains with Hindr. 5 his heart or mourn for sinne that he may be saved at a cheaper rate How many Spider-like suck damnation out of the sweet flower of Gods mercy Jesus Christ who came into the world to save sinners is the occasion of many a mans perishing Oh saith one Christ died for me he hath done all What need I pray or mourn Many a bold sinner plucks death from the tree of life and through presumption goes to hell by that ladder of Christs blood by which others go to heaven It is sad when the goodnesse of God which should lead to repentance Rom. 4.2 leads to presumption O sinner do not hope thy self into hell take heed of being damned upon a mistake Thou sayest God is merciful therefore goest on securely in sinne But who is mercy for the presuming sinner or the mourning sinner Isa 55.7 Let the wicked forsake his way and return to the Lord and he will have mercy upon him no mercy without forsaking sinne and no forsaking sinne without mourning If a King should say to a company of Rebels Whosoever comes in and submits shall have mercy such as stood out in rebellion could not claime the benefit of the Pardon God makes a Proclamation of mercy to the mourner but such as are not mourners have nothing to do with mercy The mercy of God is like the Arke which none but the Priests were to meddle with none may touch this golden Arke of mercy but such as are Priests unto God * Rev 1.6 and have offered up the sacrifice of tears 6. A conceit of the smalnesse of sinne Gen. 19.20 Is Hindr. 6 it not a little one the Devil holds the small end of the Perspective-glasse to sinners To fancy sinne lesse than it is is very dangerous an opinion of the littlenesse of sinne keeps us from the use of means Who will be earnest for a Physitian that thinks it is but a trivial disease and who will seek to God with a penitent heart for mercy that thinks sinne is but a slight thing But to take off this wrong conceit about sinne and that we may look upon it with watry eyes consider 1. Sinne cannot be little because it is against the Majesty of heaven there is no treason small it being against the Kings person 2. Every sinne is sinful therefore damnable a Pen-knife or Stilletto makes but a little wound but either of them may kill as well as a greater weapon there 's death and hell in every sinne Rom. 6.23 What was it for Adam to pluck an Apple but that lost him his crown 'T is not with sinne as it is with diseases some are mortal some not mortal the least sinne without repentance will be a lock and bolt to shut men out of heaven 3. View sinne in the red glasse of Christs sufferings the least sinne cost the price of blood Would you take a a true prospect of sinne go to Golgotha Jesus Christ was fain to vail his glory and lose his joy and pour out his soul an offering for the least sinne read the greatnesse of thy sin in the deepnesse of Christs wounds Let not Satan cast such a mist before your eyes that you cannot see sin in its right colours Remember not only great rivers fall into the Sea but little brooks not only great sinnes carry men to hell but lesser Hindr. 7 7. Procrastination or an opinion it is too soone yet to tune the penitential string When the Lamp is almost out the strength exhausted and old age comes on then mourning for sinne will be in season but it is too soone yet That I may shew how pernicious this opinion is and that I may rowle away this stone from the mouth of the Well that so the waters of repentance may be drawn forth let me propose these four serious and weighty considerations 1. Dost thou know what it is to be in the state of nature and wilt thou say it is too soone to get out of it Thou art under the wrath of God John 3.36 and is it too soone to get from under the dropping of this Vial Thou art under the power of Satan Acts 26.18 and is it too soone to get out of the enemies quarters 2. Men do not argue thus in other cases they do not say It is too soon to be rich they wil not put off getting the world till old age no here they take the first opportunity Is it not too soone to be rich and is it too soon to be good is not repentance a matter of the greatest consequence Is it not more needful for men to lament their sinne than augment their estate 3. Gods call to mourning looks for present entertainment Heb. 3.7 8. To day if you will hear his voice harden not your hearts A General besieging a garrison summons it to surrender upon such a day or he will storme it Such are Gods summons to repentance To day if ye will heart his voice sinners when Satan hath tempted you to any wickednesse you have not said It
then tell me if there be not enough in it to draw forth tears I know not what name to give it bad enough one calls it the Divels excrement sin is malorum colluvies it is a complication of all evil it is the spirits of mischief distilled 1. Sin dishonours God it denies Gods Omnisciency it derides his Patience it distrusts his Faithfulness sin tramples upon Gods Law slights his Love grieves his Spirit 2. Sin wrongs us 1. Sin shames us Prov. 14.34 Sin is a reproach to any people sin hath made us naked it hath plucked off our Robe and taken our Crown from us it hath spoiled us of our glory nay it hath not only made us naked but impure Ezek. 16.6 I saw thee polluted in thy blood Sin hath not only taken off our cloth of gold but it hath put upon us filthy garments Zach. 3.3 God made us after his likeness Gen. 1.26 but sin hath made us like the Beasts that perish Psal 49. ult We are all become brutish in our affections nor hath sin made us only like the Beasts but like the Divel John 8.44 Sin hath drawn the Divels picture upon mans heart 2. Sin stabs us the sinner like the Jaylor draws a Sword to kill himself * Acts 16.27 he is bereaved of his judgement and like the man in the Gospel possessed with the Divel he cuts himself with stones * Mark 5 5. though he hath such a stone in his heart that he feels it not Every sin is a stroak at the soul tot vitia tot vulnera so many sins so many wounds every blow given to the Tree helps forward the Felling of the Tree Every sin is an hewing and chopping down the soul for hell-fire if then there be all this evil in sin if this forbidden fruit hath such a bitter Core it may make us mourn our hearts should be the Spring and our eyes the Rivers 2. If we would be Mourners let us be Orators Beg a spirit of contrition * Da Domine Deus cordi mee poenitentiam oculis lachrymarum fontem Austin pray to God that he will put us in mourning that he will give us a melting frame of heart let us beg Achsahs blessing Josh 15. Springs of water Josh 15.19 Let us pray that our hearts may be spiritual limbecks dropping tears into Gods bottle Let us pray that we who have the poyson of the Serpent may have the tears of the Dove the Spirit of God is a Spirit of mourning let us pray that God would poure that Spirit of grace on us whereby we may look on him whom we have pierced and mourn for him Zach. 12.10 God must inspirare before we can suspirare he must breath in his Spirit * Velle bonum nisi gratiae adminiculo non possumus Aug. de grat lib. arbit before we can breath out our sorrows the Spirit of God is like the fire in a Still that sends up the dews of grace in the heart and causeth them to drop from the eyes 'T is this blessed Spirit whose gentle breath causeth our spices to smell and our waters to flow and if the spring of mourning be once set open in the heart there can want no joy as tears flow out comfort flows in which leads to the second part of the Text they shall be comforted CHAP. XI Shewing the comforts belonging to Mourners Matth. 5.4 They shall be comforted HAving already presented to your view the dark side of the Text I shall now shew you the light side they shall be comforted Where observe 1. Mourning goes before comfort as the launcing of a wound precedes the cure the Antinomian talks of comfort but cries down mourning for sin he is like a foolish Patient who having a Pill prescribed him licks the sugar but throws away the Pill The Libertine is all for joy and comfort he licks the sugar but throws away the bitter Pill of Repentance if ever we have true comfort we must have it in Gods way and method sorrow for sin ushers in joy Isa 57. I will restore comfort to him and to his Mourners That is the true Sun-shine of joy which comes after a showre of tears we may as well expect a crop without seed as comfort without Gospel-mourning 2. Observe that God keeps his best wine till last first he prescribes mourning for sin and then sets abroach the wine of consolation the Divel doth quite contrary he shews the best first and keeps the worst till last First he shews the wine sparkling in the glass then comes the biting of the serpent Prov. 23.32 Satan sets his dainty dishes before men he presents sin to them coloured with beauty sweetned with pleasure silvered with profit and then afterwards the sad reckoning is brought in He shewed Judas first the silver bait and then struck him with the hook This is the reason why sin hath so many followers because it shews the best first first the golden Crowns and then come the Lyons teeth Rev. 9.7 8. But God shews the worst first first he prescribes a bitter potion and then brings a cordial they shall be comforted 3. Observe Gospel-tears are not lost they are seeds of comfort while the penitent doth poure out tears God poures in joy if thou wouldst be chearful saith Chrysostom be sad * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Psal 126.5 They that sowe in tears shall reap in joy It was the end of Christs anointing and coming into the world that he might comfort them that mourn Isa 61.3 Christ had the oyle of gladness poured on him as Chrysostom saith that he might poure it upon the Mourner well then may the Apostle call it a repentance not to be repented of 2 Cor. 7.10 A mans drunkenness is to be repented of his uncleanness is to be repented of but his repentance is never to be repented of because it is the inlet to joy Blessed are they that mourn for they shall be comforted Here is sweet fruit from a bitter stock Christ caused the earthen Vessels to be filled with water and then turned the water into wine John 2.9 So when the eye that earthen Vessel hath been filled with water brim full then Christ will turn the water of tears into the wine of joy Holy mourning saith Saint Basil * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil is the seed out of which the flower of eternal joy doth grow The Reason why the Mourner shall be comforted is 1. Because Mourning is made on purpose for this end Mourning is not prescribed for it self but in ordine ad aliud that it may lay a train for comfort therefore we sowe in tears that we may reap in joy Holy mourning is a spiritual medicine now a medicine is not prescribed for it self but for health-sake so Gospel-mourning is appointed for this very end to bring forth joy 2. The spiritual Mourner is the fittest person for comfort When the heart is broken for sin now it is fittest for
joy God poures the golden oyle of comfort into broken Vessels the Mourners heart is emptied of pride and God fills the empty with his blessing the Mourners tears have helped to purge out corruption and after purging physick God gives a Julip The Mourner is ready to faint away under the burden of sin and then the bottle of strong water comes seasonably The Lord would have the incestuous person upon his deep humiliation to be comforted lest he should be swallowed up with over much sorrow 2 Cor. 2.7 This is the Mourners priviledge he shall be comforted the Valley of tears brings the soul into a Paradise of joy a sinners joy brings forth sorrow the mourners sorrow brings forth joy John 16.22 Your sorrow shall be turned into joy The Saints have a wet seed-time but a joyful Harvest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall be comforted SECT I. Showing the mourners comforts here NOw to illustrate this I shall show you what the comforts are the mourners shall have These comforts are of a divine infusion and they are two-fold either Here or Hereafter * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 1. Comforts here 1. COMFORTS HERE They are called the consolations of God Job 15.11 That is Great comforts such as none but God can Give they exceed all other comforts as far as heaven doth earth The root on which these comforts grow is The blessed Spirit he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Comforter John 14.26 and comfort is said to be a fruit of the Spirit Gal. 5.22 Christ did purchase peace the Spirit speaks peace Quest How doth the Spirit comfort Answ Either Mediately or Immediately 1. Mediately By helping us to apply the Promises to ourselves and draw water out of those Wells of salvation we lie as dead children at the breast till the Spirit helps us to suck the breast of a Promise and when the Spirit hath taught Faith this Art now comfort flows in O how sweet is the breast-milk of a Promise 2. The Spirit comforts immediatly The Spirit by a more direct act presents God to the soul as reconciled it sheds his love abroad in the heart from whence flows infinite joy Rom. 5.5 The Spirit secretly whispers Pardon for sin and the sight of a Pardon dilates the heart with joy Matth. 9.2 Be of good chear thy sinnes are forgiven thee That I may speak more fully to this point I shall show you the qualifications and excellencies of these comforts which God gives his mourners 1. These comforts are real comforts the Spirit of God cannot witness to that which is untrue There are many in this age do pretend to comfort but their comforts are meere impostures the body may as well swell with wind as with flesh a man may as well be swelled with false as true comforts * Distinguendum est inter Gaudia Veritatis Vanitatis Aug. The comforts of the Saints are certain they have the seal of the Spirit set to them Ephes 1.13 2 Cor. 1.22 A seal is for confirmation when a Deed is sealed it is firme and unquestionable When a Christian hath the seal of the Spirit stamped upon his heart now he is confirmed in the love of God Quest Wherein do these comforts of the Spirit which are unquestionably sure differ from those which are false and pretended Answ Three ways 1. The comforts of Gods Spirit are laid in deep conviction John 16.7 8 and when he that is the Comforter verse 7. is come he shall reprove or as the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall convince the world of sinne Quest Why doth conviction go before consolation Answ Conviction fits for comfort by conviction the Spirit doth sweetly dispose the heart to these two things 1. To seek after Christ When once the soul is convinced of sin and the hell that follows it now a Saviour is precious When the Spirit hath shot in the arrow of conviction now saith a poor soul where may I meet with Christ In what Ordinance may I come to enjoy Christ saw ye him whom my soul loves All the world for one glimpse of my Saviour 2. The Spirit by conviction makes the heart willing to receive Christ upon his own termes man by nature would article and indent with Christ he would take half Christ he would take him for a Saviour not a Prince he would accept of Christ as he hath an head of gold Cant. 5.11 but not as he hath the government upon his shoulders Isa 9.6 But when God le ts loose the spirit of bondage and convinceth a sinner of his lost undone condition now he is content to have Christ upon any termes When Paul was struck down to the ground by a spirit of conviction he cries out Lord what wilt thou have me to do Acts 9.6 Let God propound what Articles he will the soul will subscribe to them Now when a man is brought to Christs termes to beleeve and obey then he is fit for mercy when the Spirit of God hath been a Spirit of conviction then it becomes a spirit of consolation when the plough of the Law hath gone upon the heart and broken up the fallow ground now God sows the seed of comfort Those who brag of comfort but were never yet convinced nor broken for sin have cause to suspect their comfort to be a delusion of Satan It is like a mad mans joy who fancies himself to be King but it may be said of his laughter it is mad Eccles 2.2 The seed which wanted depth of earth withered Matth. 13. that comfort which wants depth of earth deep humiliation and conviction will soone wither and come to nothing 2. The Spirit of God is a sanctifying before a comforting Spirit as Gods Spirit is called the Comforter so he is called a spirit of grace Zach. 12.10 Grace is the work of the Spirit Comfort is the seal of the Spirit the work of the Spirit goes before the seal the graces of the spirit are compared to water Isa 44.3 and the comforts of the spirit are compared to oyle Isa 61.1 First God pours in the water of the spirit and then comes the oyle of gladnesse The oyle in this sence runs above the water Hereby we shall know whether our comforts are true and genuine Some talk of the comforting spirit who never had the sanctifying Spirit they boast of assurance but never had grace these are spurious joyes these comforts will leave men at death they will end in horror and despair Gods Spirit will never set seal to a Blank First the heart must be an Epistle written with the finger of the Holy Ghost and then it is sealed with the Spirit of Promise 3. The comforts of the Spirit are humbling Lord saith the soul What am I that I should have a smile from heaven and that thou shouldest give me a privy seal of thy love The more water is poured into a Bucket the lower it descends the fuller the ship is laden
yet thou art blessed because thou hungerest after it desire is the best discovery of a Christian actions may be counterfeit a man may do a good action for a bad end so did Jehu Actions may be compulsory a man may be forced to do that which is good but not to will that which is good therefore we are to cherish good desires and to bless God for them oftentimes a child of God hath nothing to shew for himself but desires Nehem. 1.11 Thy servants who desire to fear thy Name These hungrings after righteousness proceed from love a man doth not desire that which he doth not love if thou didst not love Christ thou couldst not hunger after him Object 1 Object 1. If my hunger were right then I could take comfort in it but I fear it is counterfeit hypocrites have their desires Answ Answ That I may the better settle a doubting Christian I shall shew the difference between true and false desires spiritual hunger and carnal 1. The hypocrite doth not desire grace for it self he desires grace only tanquam medium as a bridge to lead him over to heaven he doth not so much thirst after grace as glory he doth not so much desire the way of righteousness as the Crown of righteousness his desire is not to be made like Christ but to reign with Christ this was Balaams desire Num. 23.10 Let me dye the death of the righteous Such desires as these are found among the damned this is the hypocrites hunger but a child of God desires grace for it self and Christ for himself to a believer not only heaven is precious but Christ is precious 1 Pet. 2.7 2. The hypocrites desire is conditional he would have heaven and his sins to heaven and his pride heaven and his covetousness The young man in the Gospel would have had heaven provided he might keep his earthly possessions many a man would have Christ but there is some sin he must not be uncivil to but gratifie this is the hypocrites hunger but true desire is absolute Give me saith the soul Christ on any terms let God propound what Articles he will I will subscribe to them Would he have me deny my self would he have me mortifie sin I am content to do any thing so I may have Christ hypocrites would have Christ but they are loth to part with a lust for him they are like a man that would have a Lease but is loth to pay down the Fine 3. Hypocrites desires are but desires they are lazy and sluggish when one excited Lipsius to the study of vertue saith he My mind is to it Prov. 21.25 The desire of the slothful killeth him for his hands refuse to labour Many stand as the Carman in the Fable crying Help Hercules when his Wain stuck in the Mud when he should rather have put his shoulder to the Wheel Men would be saved but they will take no pains Doth he desire water that will not let down the Bucket into the Well but true desire is quickned into indeavour Isa 26.9 With my soul have I desired thee in the night yea with my spirit within me will I seek thee early they are the violent take heaven by force Matth. 12.11 The love-sick Spouse though she was wounded and her vail taken away yet she follows after Christ Cant. 5.7 Desire is the weight of the soul which sets it a going as the Eagle which desires her prey makes haste to it Job 39. ult Where the stain are there is she the Eagle hath sharpness of sight to discover her prey and swiftness of wing to flie to it So the soul that hungers after righteousness is carried swiftly to it in the use of all holy Ordinances 4. The Hypocrites desires are cheap he would have spiritual things but he will be at no charges for them he cares not how much money he parts with for his lusts he hath money to spend upon a drunken companion but he hath no money to part with for the maintaining of Gods Ordinances Hypocrites cry up Religion but cry down maintenance of Ministers But true desires are costly David would not offer burnt-offerings without cost 1 Chron. 21.24 An hungry man will give any thing for food as it fell out in the siege of Samaria 2 Kings 6.25 That man did never hunger after Christ who thinks much of parting with a little silver for the Pearl of price 5. Hypocrites desires are flashy and transient they are quickly gone like the wind that stays not long in one corner or like an hot fit which is soon over While the Hypocrite is under legal terror or in affliction he hath some good desires but the hot fit is soone over his goodnesse like a fiery Comet soone spends and evaporates but true desire is constant It is observable the Greek word in the text is in the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessed are they that are hungring though they have righteousness yet they are still hungring after more Hypocrites desire is like the motion of a Watch which is quickly down The desire of a godly man is like the beating of the Pulse which lasts as long as life Psal 119.20 My soul breaketh for the longing that it hath to thy judgements And that we might not think this pang of desire would soone be over he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at all times Davids desire after God was not an high colour in a fit but the constant complexion of his soul In the Temple the fire was not to go out by night Levit. 6.13 The fire shall ever be burning upon the Altar There was saith Cyril a mystery in it to show that we must be ever burning in holy affections and desires 6. Hypocrites desires are unseasonable they are not well timed they put off their hungring after righteousnesse till it be too late they are like the foolish virgins that came knocking when the door was shut Matth. 25.10 In time of health and prosperity the stream of the affections did run another way it was sin the Hypocrite desired not righteousnesse when he is to dye and can keep his sins no longer now he would have grace as a Passe-port to carry him to heaven * Luke 13.25 This is the Hypocrites fault his faith is too early and his desires are too late his faith began to bud in the morning of his infancie he beleeved ever since he could remember but his desires after Christ begin not to put forth till the evening of old age he sends forth his desires when his last breath is going forth as if a man should desire a pardon after the sentence is passed these bed-rid desires are suspitious but true desires are timely and seasonable a gracious heart seeks first the Kingdom of God Matth. 6.33 Davids thirst after God was early Psal 63.1 The wise Virgins got their oyle betimes before the Bridegroome came Thus we see the difference between a true and false hunger they who can finde
The bitter herbs of repentance he that tasts the gall and vineger in sin hungers after the body and blood of the Lord. 2. Affliction God oft gives us this sawce to sharpen our hunger after Grace Reuben found Mandrakes in the field Gen. 30.14 The Mandrakes are an Herb of a very strong savour * Herba magni odoris stomacho laboraâ—tibus tribuit medelam and among other vertues they have they are chiefly medicinable for those who have weak and bad stomacks Afflictions may be compared to these Mandrakes which do sharpen mens desires after that spiritual food which in time of prosperity they began to loath and nauseate penury is the sawce which cures the surfeit of plenty In sicknesse people hunger more after righteousness than in health The full stomach loaths the honey-comb Christians when ful-fed despise the rich cordials of the Gospel I wish we do not slight those truths now which would taste sweet in a prison how precious was a leaf of the Bible in Queen Maries dayes The wise God sees it good sometimes to give us the sharp sawce of affliction to make us feed more hungrily upon the bread of life And so much for the first part of the text Blessed are they that hunger MATTH 5.6 For they shall be filled CHAP. XV. Shewing that the spiritual hunger shall be satisfied 2. The Promise annexed I Proceed now to the second part of the text a Promise annexed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be filled A Christians fighting with sin is not like one that beats the aire 1 Cor. 9.26 and his hungring after righteousnesse is not like one that sucks in only ayre Blessed are they that hunger for they shall be filled Doctr. Doctr. Those that hunger after righteousnesse shall be filled God never bids us seek him in vain * Isa 45.19 here is an hony-comb dropping into the mouths of the hungry they shall be filled Luke 1.53 He hath filled the hungry with good things Psal 109.7 He satisfieth the longing soul God will not let us lose our longing here is the excellency of righteousnesse above all things a man may hunger after the world and not be filled the world is fading not filling Cast three Worlds into the heart yet the heart is not full but righteousness is a filling thing nay it so fills as it satisfies a man may be filled and not satisfied a sinner may take his fill of sin but that is a sad filling it is far from satisfaction Prov. 14 14. The back-slider in heart shall be filled with his own wayes he shall have his belly full of sin he shall have enough of it but this is not a filling to satisfaction this is such a filling as the damned in hell have they shall be full of the fury of the Lord But he that hungers after righteousness shall be satisfyingly filled Jerem. 31.14 My people shall be satisfied with goodness Psal 63.3 My soul shall be satisfied as with marrow Joseph first opened the mouth of the Sacks and then filled them with corn and put money in them Gen. 42.25 So God first opens the mouth of the soul with desire and then fills it with good things Psal 81.10 For the illustration of this consider these three things 1. That God can fill the hungry soul 2. Why he fills the hungry soul 3. How he fills the hungry soul 1. That God can fill the hungry soul he is called a fountain Psal 36.9 With thee is the fountain of life The Cistern may be empty and cannot fill us Creatures are oft broken Cisterns Jer. 2.13 But the fountain is filling God is a Fountain if we bring the Vessels of our desires to this Fountain he is able to fill them the fulness in God is 1. An infinite fulness though he fill us and the Angels which have larger capacities to receive yet he hath never the less himself as the Sun though it shines hath never the less light Luke 8.46 I perceive that vertue is gone out of me Though God lets vertue go out of him yet he hath never the less the fulness of the creature is limited it ariseth just to such a degree and proportion but Gods fulness is infinite as it hath its Resplendency so its Redundancy it knows neither bounds nor bottom 2. It is a constant fulness The fulness of the creature is a mutable fulness it ebbs and changeth I could saith one have helped you but now my Estate is low the blossoms of the Fig-tree are soon blown off creatures cannot do that for us which once they could but God is a constant fulness Psal 102.27 Thou art the same God can never be exhausted his fulness is over-flowing and ever-flowing then surely it is good to draw nigh to God Psal 73.28 it is good bringing our Vessels to this spring-head 't is a never-failing goodness 2. Why God doth fill the hungry soul The Reasons are 1. God will fill the hungry soul out of his tender compassion he knows else the Spirit would fail before him and the soul which he hath made Isa 57.16 If the hungry man be not satisfied with food he dyes God hath more bowels than to suffer an hungry soul to be famished when the Multitude had nothing to eat Christ was moved with compassion and he wrought a miracle for their supply Matth. 15.32 Much more will he compassionate such as hunger and thirst after righteousness When a poor sinner sees himself almost starved in his sins as the Prodigal among his husks and begins to hunger after Christ saying There is bread enough in my Fathers house God will then out of his infinite compassions bring forth the fatted Calf and refresh this soul with the delicacies and provisions of the Gospel oh the melting of Gods bowels to an hungry sinner Hosea 11.8 My heart is turned within me my repentings are kindled We cannot see a poor creature at the door ready to perish with hunger but our bowels begin to relent and we afford them some relief and will the Father of mercies let a poor soul that hungers after the blessings of the Gospel go away without an Alms of free-grace no he will not he cannot let the hungry sinner think thus Though I am full of wants yet my God is full of bowels 2. God will fill the hungry that he may fulfill his Word Psal 107.9 Jer. 41.14 Luke 6.21 Blessed are ye that hunger now for ye shall be filled Isa 44.3 I will poure water upon him that is thirsty I will poure my Spirit upon thy seed c. Hath the Lord spoken and shall it not come to pass promises are obligatory if God hath passed a promise he cannot go back Thou that hungerest after righteousness hast God engaged for thee he hath to speak with Reverence pawned his truth for thee As his compassions fail not Lam. 3.22 so he will not suffer his faithfulness to fail Psal 89.33 If the hungry soul should not be filled the
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
high-way to heaven yet he that keeps this road will go weeping thither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consider the poor behold their tears their sighs their dying groans look upon the deep furrows made in their faces and consider if there be not reason why you should scatter your seed of mercy in these furrows Pro pallio vestem laceram pro pulvinari lapidem the poor man feeds upon sorrow he drinks tears Psal 80.50 like Jacob in a windy night he hath the clouds for his canopy and a stone for his pillow Nay farther consider that oftentimes poverty becomes not only a crosse but a snare it exposeth to much evil which made Agur pray Give me not poverty Prov. 3.8 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 want puts men upon indirect courses The poor will venture their souls for money which is like throwing Diamonds at Payrtrees If the rich would wisely consider this their Alms might prevent much sin 3. Consider why the wise God hath suffered an inequality in the world it is for this very reason because he would have mercy exercised If all were rich there were no need of Alms nor could the merciful man have been be so well known If he that travelled to Jericho had not been wounded and left half dead the good Samaritan who poured oyle and wine into his wounds had not been known Hectora quis nosset foelix si Troja fuisset 4. Consider how quickly the ballance of Providence may turn we our selves may be brought to poverty and then it will be no small comfort to us that we relieved others while we were in a capacity to do it Eccles 11.2 Give a portion to seven and also to eight for thou knowest not what evil shall be upon the earth We cannot promise our selves always Halcyon dayes God knows how soon any of us may change our pasture the Cup which now runs over with wine may be filled with the waters of Marah Ruth 1.21 I went out full and the Lord hath brought me home again empty How many have we seen like Bajazet and Bellizarius invested with great Lordships and possessions who have on a sudden brought their Mannor to a morsel Irus erit subito qui modo Croesus erat So that it is wisdom in this sence to consider the wants of others Remember how soon the scene may alter we may be put in the poors dresse and if adversity come it will be no trouble of mind to us to think that while we had an estate we did lay it out upon Christs indigent members this is the first thing in mercifulnesse a judicious consideration 2. A tender commiseration Isa 58.10 If thou draw out thy soul to the hungry Bounty begins in pity the Hebrew word for Mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies bowels Christ first had compassion on the multitude then he wrought a miracle to feed them Matth. 15.32 * Quis ignorat ex â—a appellatione esse misericordiam quod miserum câ—r faciat coâ—dolentâ—s aliâ—no malo Aug. Tom. 1. l. 1. Charity which wants compassion is bruitish The bruit creatures can relieve us many wayes but cannot pity us 'T is a kind of cruelty saith Quintilian to feed one in want and not to sympathize with him True Religion begets tendernesse as it melts the heart in tears of contrition towards God so in bowels of compassion towards others * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Naz. Isa 11.16 My bowels shall sound as an harp Let me allude when our bowels of pity sound then our alms make sweet musick in the eares of God 3. Mercifulnesse consists in a liberal contribution Deut. 15.8 If there be a poor man within thy gates thou shalt open thy hand wide unto him The Hebrew word to disperse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 112.9 signifies a largness of bounty * Non habet hic locum sordida tenacitas Muscul it must be like water that over-flows the banks Non tenuiter erogandunt pauxillum aliquid If God hath enriched men with estates and made his candle as Job saith to shine upon their tabernacle they must not incircle and â—ngrosse all to themselves but be as the Moon which having received its light from the Sun lets it shine to the world The Ancients as Basil and Lorinus observe made oyle to be the embleme of charity * Olcum charitatis symbolum the golden oyle of mercy must like Aarons oyle run down upon the poor which are the lower skirts of the garment this liberal disbursement to the wants and necessities of others God commands Grace compels Reason 1 1. God commands there is an express Statute-Law Lev. 25.35 If thy brother be waxen poor and fallen in decay with thee then thou shalt relieve him The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt strengthen him put under him a silver Crutch when he is falling 'T is worth our observation what great care God took of the poor besides what was given them privately God made many Laws for the publick and visible relief of the poor Exod. 23.11 The seventh year thou shalt let the Land rest and lie still that the poor of thy people may eat Gods intention in this Law was that the poor should be liberally provided for they might freely eat of any thing which did grow of itself this seventh year * Ordinabatur ad commodum pauperum Cornel. a lap whether of Herbs Vines or Olive-trees If it be asked how the poor could live only on these fruits there being as it is probable no corn growing then for answer Cajetan is of opinion they lived by selling these fruits and so converting them into money lived upon the price of the fruits There is another Law made Lev. 19.9 And when ye reap the Harvest of your Land thou shalt not wholly reap the corners of thy Field neither shalt thou gather the gleanings of thy Harvest See how God indulged the poor some corners of the Field were for the poors sake to be left uncut and when the Owners did reap they must not go too near the Earth with their Sickle the Vulgar Latine reads it non tondebis usque ad solum thou shalt not shear to the very ground Something like an after-crop must be left the shorter ears of corn and such as did lie bending to the ground were to be reserved for the poor saith Tostatus And God made another Law in favour of the poor Deutr. 14.28 At the end of three years thou shalt bring forth the tythe of thy increase the same year and thou shalt lay it up in thy gates and the Levite and the fatherless and the widow which are within thy gates shall come and shall eat and be satisfied The Hebrews write that every third year besides the first tythe given to Levi which was called the perpetual tythe Num. 18.21 the Jews did set apart another tythe of their increase for the use of the Widows and Orphans and that was called the tythe 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
heart to be ignorant of sin Signs of an impure heart or Christ argues impurity of heart Nahash the Ammonite would enter into Covenant with the men of Jabesh-Gilead so he might thrust out their right eyes 1 Sam. 11.2 Satan leaves men their left eye in worldly knowledge they are quick-sighted enough but the right eye of spiritual knowledge is quite put out 2 Cor. 4.4 Ignorance is Satans strong hold Acts 26.18 The Divels are bound in chains of darkness Jude 6. So are all ignorant persons impossible it is that an ignorant heart should be good it is knowledge makes the heart good Prov. 19.2 That the soul be without knowledge it is not good For any to say though their mind be ignorant yet their heart is good they may as well say though they are blind yet their eyes are good In the Law when the plague of Leprosie was in a mans head the Priest was to pronounce him unclean This is the case of an ignorant man the Leprosie is in his head he is unclean That heart cannot be very pure which is a Dungeon Grace cannot reign where ignorance reigns an ignorant man can have no love to God Ignoti nulla cupido he cannot love that which he doth not know he can have no faith knowledge must usher in faith Psal 9.10 he cannot worship God aright John 4.22 Though he may worship the true God yet in a wrong manner ignorance is the root of sin blindness leads to lasciviousness Ephes 4.18 19. Prov. 7.23 Ignorance is the mother of pride Revel 3.17 It is the cause of Error 2 Tim. 3.6 and which is worst an affected ignorance aliud est nescire aliud nolle scire Many are in love with ignorance * Non modo ducem non quaerunt sed oblatum respuunt Bern. they hug their disease Job 21.14 2 Pet. 3.5 Ignorant minds are impure there is no going to heaven in the dark 2. That heart is impure which sees no need of purity Revel 3.17 I am rich and have need of nothing Not to be sensible of a disease is worse than the disease you shall hear a sick man say I am well I ayle nothing there are some who need no Repentance Luk. 15.7 Some sinners are too well to be cured heart-purity is as great a wonder to a natural man as the new-birth was to Nicodemus Joh. 3.4 'T is sad to think how many go on confidently and are ready to bless themselves never suspecting their condition till it be too late 3. He hath an impure heart who regards iniquity in his heart Psal 66.18 If I regard iniquity in my heart the Lord will not hear me In the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if I look upon sin that is with a lustful look sin-regarding is inconsistent with heart-purity Quest What is it to regard iniquity Quest Answ 1 Answ 1. When we indulge sin when sin not only lives in us but we live in sin Some will leave all their sins but one Jacob would let all his sons go but Benjamin Satan can hold a man by one sin the Fowler holds the Bird fast enough by a Wing or Claw Others hide their sins like one that shuts up his Shop-windows but follows his Trade within doors Many deal with their sins as Moses his mother dealt with him she hid him in the Ark of Bulrushes as if she had left him quite but her eye was still upon him and in conclusion she became his Nurse Exod. 2.9 So many seem to leave their sins but they only hide them from the eye of others their heart still goes after them and at last they Nurse and give the breast to their sins 2. To regard iniquity is to delight in iniquity A child of God though he sins yet he doth not take a complacency in sin Rom. 7.15 What I hate that do I but impure souls make a recreation of sin 2 Thes 2.12 They had pleasure in unrighteousness Never did one feed with more delight on a dish he loves than a wicked man doth upon the forbidden fruit This delight shews the will is in the sin Et voluntas est regula mensura actionis 3. To regard iniquity is to lay in provision for sin Rom. 13.14 Make not provision for the flesh Sinners are Caterers for their lusts 't is a Metaphor taken from such as make provision for a Family or victual a Garrison The Greek word there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a projecting and fore-casting in the mind how to bring a thing about This is to make provision for the flesh when one studies to gratifie the flesh and lay in fuel for lust Thus Amnon made provision for the flesh 2 Sam. 13.5 He fains himself sick and his sister Tamar must be his Nurse she must cook and dress his meat for him by which means he defiled the breasts of her Virginity it is sad when mens care is not to discharge conscience but to satisfie lust 4. To regard iniquity is to give it respect and entertainment as Lot shewed respect to the Angels Gen. 19.2 He bowed himself with his face toward the ground and said behold now my Lords turn in I pray you c. When the Spirit of God comes it is repulsed and grieved but when tentation comes the sinner bowes to it sets open the great Gates and saith Turn in my Lord this is to regard iniquity 5. He is said to regard sin that doth not regard the threatnings of God against sin We read of seven thunders uttering their voyce Rev. 10.3 How many thunders in Scripture utter their voyce against sin Psal 68.21 God shall wound the hairy scalp of such an one as goes on still in his Trespasses Here is a thundering Scripture but sinners fear not this thunder let a Minister come as a Boanerges cloathed with the spirit of Eliah and denounce all the curses of God against mens sins they regard it not they can laugh at the shaking of a Spear * Job 41.29 this is to regard iniquity and doth argue an impure heart 4. An unbelieving heart is an impure heart The Scripture calls it expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil heart of unbelief Hebr. 3.12 An unbelieving heart is evil summo gradu 't is full of the poyson of hell Unbelief is omnium peccatorum colluvies the root and receptactle of sin 1. Unbelief is a God-affronting sin 1. It puts the lye upon God it calls in question his power * Psa 78.19 20. mercy truth 1 John 5.10 He that believeth not hath made God a lyar And can a greater affront be cast upon the God of glory 2. It makes us trust to second causes which is a setting the creature in the room of God 2 Chron. 16.12 Asa in his disease sought not to the Lord but to the Physitians He relied more on the Physitian than upon God Saul seeks to the Witch of Endor O high affront to lean upon the Reed and neglect the Rock
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
pleasant Flowers within a little while he grows weary but it is not so in heaven there is no surfet * Ibi nec fames nec fastidium Bern. we shall never be weary of seeing God for the Divine Essence being infinite there shall be every moment new and fresh delights springing forth from God into the glorified soul the soul shall not so desire God but it shall still be full nor shall it be so full but it shall still desire so sweet will God be that the more the Saints behold God the more they will be ravished with desire and delight 7. It will be a beneficial sight it will tend to the bettering and advantaging of the soul some colours while they delight the eyes they hurt them but this intuition and vision of God shall better the soul and tend to its infinite happiness Eves looking upon the Tree of knowledge did prejudice her sight she afterwards grew blind upon it but the Saints can receive no detriment from the inspection of glory this sight will be beatifical The soul will never be in its perfection till it comes to see God this will be the crowning blessing 8. This sight of God shall be perpetuated here we see objects awhile and then our eyes grow dim and we need Spectacles but the Saints shall always behold God as there shall be no cloud upon Gods face so the Saints shall have no Mote in their eye their sight shall never grow dim but they shall be to all Eternity looking on God that beautiful and beatifical object O what a soul-ravishing sight will this be God must make us able to bear it we can no more endure a sight of glory than a sight of wrath * Sensibile forte destruit sensum but the Saints after this life shall have their capacities enlarged and they shall be qualified and made fit to receive the penetrating beams of glory 9. It will be a speedy sight There are some who deny that the soul is immediately after death admitted to the sight of God but I shall make good this Assertion that the Saints shall have an immediate transition and passage from death to glory assoon as death hath closed their eyes they shall see God if the soul be not presently after death translated to the beatifical Vision then what becomes of the soul in that juncture of time till the Resurrection 1. Doth the soul go into torment That cannot be for the soul of a believer is a member of Christs body mystical and if this soul should go to hell then something of Christ should go to hell a member of Christ might be for a time damned but that is impossible 2. Doth the soul sleep in the body as some drowsily imagine How then shall we make good sense of that Scripture 2 Cor. 5.8 We are willing rather to be absent from the body and to be present with the Lord. If the soul at death be absent from the body then it cannot sleep in the body 3. Doth the soul dye so the Lucianists held that the soul was mortal and did dye with the body but as Scaliger observes it is impossible that the soul being of a spiritual uncompounded nature should be subject to corruptibility * Luke 12. ◠Such as say the soul dies I would demand of them wherein the soul of a man then differs at death from the soul of a brute By all which it appears that the soul of a believer after death goes immediatly to God Luk. 23.43 This day shalt thou be with me in Paradise That word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with me shews clearly that the Thief on the Cross was translated to heaven for there Christ was Ephes 4.10 And the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day shews that the Thief on the Cross had an immediate passage from the Cross to Paradise so that the souls of believers have a speedy Vision of God after death it is but winking and they shall see God SECT 2. The sinners misery that he shall not see God Use 1 1. SEE the misery of an impure sinner he shall not be admitted to the sight of God the pure in heart only shall see God Such as live in sin whose souls are dyed black with the filth of hell they shall never come where God is they shall have an affrighting Vision of God but not a beatifical Vision they shall see the flaming Sword and the burning Lake but not the Mercy-seat God in Scripture is sometimes called a consuming fire sometimes the Father of lights the wicked shall feel the fire but not see the light Impure souls shall be covered with shame and darkness as with a Mantle and shall never see the Kings face they who would not see God in his Ordinances shall not see him in his glory SECT 3. That we should labour to be rightly qualified for this Vision Use 2 2. IS there such a blessed priviledge after this life then let me perswade all who hear me this day 1. To get into Christ We cannot come to God but by Christ we cannot see God but through Christ Moses when he was in the Rock did see God Exod. 33.32 In this blessed Rock Christ we shall see God 2. Be purified persons it is only the pure in heart who shall see God it is only a clear eye can behold a bright transparent object those only who have their hearts cleansed from sin can have this blessed sight of God sin is such a cloud as if it be not removed will for ever hinder us from seeing the Sun of righteousness Christian Hast thou upon thy heart holiness to the Lord then thou shalt see God there are many saith Saint Austin could be content to go to heaven but they are loth to take the way that leads thither they would have the glorious Vision but neglect the gracious Union There are several sorts of eyes which shall never see God the ignorant eye the unchaste eye the scornful eye the malicious eye the covetous eye if you would see God when you dye you must be purified persons while you live 1 John 3.2 3. We shall see him as he is and every man that hath this hope in him purifieth himself SECT 4. A Cordial for the pure in heart 3. LET me turn my self to the pure in heart Use 3 1. Stand amazed at this priviledge that you who are worms crept out of the dust should be admitted to the blessed sight of God to all Eternity it was Moses his prayer I beseech thee shew me thy glory Exod. 33.18 The Saints shall behold Gods glory the pure in heart shall have the same blessedness that God himself hath for what is the blessedness of God but the contemplating his own infinite beauty 2. Begin your sight of God here let the eye of your faith be still upon God Moses by faith saw him who is invisible Hebr. 11.27 Oft look upon him with believing eyes whom you hope to
lax general faith When we believe the truth of all that is revealed in the holy Scriptures this is not the faith which doth priviledge us in sonship the Divels believe all the Articles in the Creed 'T is not the bare knowledge of a medicine or believing the Soveraign vertue of it will cure one that is ill This general faith so much cryed up by some will not save this a man may have and yet not love God He may believe that God will come to judge the quick and the dead and hate him as the prisoner believeth the Judges coming to the Assizes and abhors the thoughts of him Take heed of resting in a general faith you may have this and be no better than Divels 2. There is a special faith fides quâ creditur when we do not only believe the report we hear of Christ but rest upon him embrace him taking hold of the horns of this Altar resolving there to abide In the body there are venae sugentes sucking veins which draw the meat into the stomack and concoct it there So faith is the sucking veine which draws Christ into the heart and applies him there This is the filiating faith by this we are made the children of God and wherever this faith is it is not like physick in a dead mans mouth but is exceeding operative it obligeth to duty it works by love Gal. 5.6 2. Why Faith makes us children why not as well other graces Repentance Love c Answ 1. Because Faith is instituted of God and honoured to this work of making us children Gods institution gives Faith its value and validity it is the Kings stamp makes the Coyne passe currant if he would put his stamp upon brass or leather it would go as currant as silver The great God hath authorized and put the stamp of his institution upon Faith and that makes it pass for currant and gives it a priviledge above all the graces to make us children 2. Faith makes us children as it is the vital principle Hab. 2.4 The just shall live by faith All Gods children are living none of them are still-born now by faith we live As the heart is the primum vivens the fountain of life in the body so Faith is the fountain of life in the soul 3. Faith makes us children as it is the uniting grace it knits us to Christ the other graces cannot do this by faith we are one with Christ and so we are akin to God being united to the Natural Son we become adopted sons The Kindred comes in by Faith God is the Father of Christ Faith makes us Christs Brethren * Hebr. 2.11 and so God comes to be our Father SECT 4. Setting forth the signs of Gods children 4. THE fourth particular to be discussed is To shew the signs of Gods children it concerns us to know whose children we are * Aut filii Dei aut filii Diaboli Aug. Austin saith All mankind are divided into two Ranks either they are the children of God or the children of the Divel †1. The first sign of our heavenly son-ship is tenderness of heart 2 Chron. 34.27 Because thy heart was tender A child-like heart is a render heart he who before had a flinty hath now a fleshy heart A tender heart is like melting wax to God he may set what seal he will upon it this tenderness of heart shews it self three wayes 1. A tender heart grieves for sin a child weeps for offending his father Peter shewed a tender heart when Christ looked upon him and he remembred his sin he wept as a childe Clemens Alexandrinus saith he never heard a Cock crow but he wept * Da mihi Domine in hoc exilio lachrymarum fontem quem super omnem dâ—litiarum copiam â—surio Aug. l. de contrit cord And some learned Writers tell us that by much weeping there seemed to be as it were Channels made in his blessed face The least hair makes the eye weep the least sin makes the heart smite Davids heart smote him when he cut off the Lap of King Sauls garment What would it have done if he had cut off his head 2. A tender heart melts under mercy Though when God thunders by affliction the rain of tears doth fall from a gracious eye yet the heart is never so kindly dissolved as under the Sun-beams of Gods mercy see how Davids heart was melted with Gods kindness 2 Sam. 7.18 Who am I O Lord God and what is my house that thou hast brought me hitherto there was a gracious thaw upon his heart So saith a childe of God Lord who am I a piece of dust and sin kneaded together that the orient beams of free-grace should shine upon me Who am I that thou shouldest pity me when I lay in my blood and spread the golden wings of mercy over me The soul is overcome with Gods goodness the tears drop the love flames mercy hath a melting influence upon the soul 3. A tender heart trembles under Gods threatnings Psalm 119.120 My flesh trembleth for fear of thee 2 Chron. 34.27 Because thy heart was tender and thou didst humble thy self before God when thou heardst his words against this place and didst rend thy clothes c. If the father be angry the child trembles When Ministers denounce the menaces and threats of God against sin tender souls sit in a trembling posture this frame of heart God delights in Isa 66.2 To this man will I look even to him that trembleth at my word a wicked man like the Leviathan is made without fear Job 41.33 He neither believes the Promises nor dreads the Threatnings let judgement be denounced against sin he laughs at the shaking of a spear he thinks either that God is ignorant and doth not see or impotent and cannot punish the mountains quake before the Lord the hills melt the rocks are thrown down by him Nahum 1.5 But the hearts of sinners are more obdurate than the rocks an hardned sinner like Nebuchadnezzar hath the heart of a beast given to him Dan. 4.16 a child-like heart is a tender heart the stone is taken away 2. The second signe of son-ship is Assimilation Col. 3.10 Ye have put on the new man which is renewed af-the image of him that created him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the child resembles the father Gods children are like their heavenly Father they bear his very image and impresse wicked men say they are the children of God but there is too great a dissimilitude and unlikenesse the Jews brag'd they were Abrahams children but Christ disproves them by this argument because they were not like him John 8.40 Ye seek to kill me a man that have told you the truth which I have heard of God this did not Abraham You Abrahams children and go about to kill me Abraham would not have murdered an innocent you are more like Satan than Abraham ver 44. ye are of your father the Divel Such as are
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
heaven 4. Persecution to Gods children works for good the godly may be compared to that Plant which Greg. Naz. speaks of It lives by dying and grows by cutting * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. The zeal and love of the Saints is blown up by sufferings their joy flourisheth Tertullian saith the Primitive Christians rejoyced more in their persecutions than in their deliverance 5. Death works for good to the children of God it is like the whirle-wind to the Prophet Eliah which blew off his mantle but carried him up to heaven so death to a childe of God is like a boysterous whirle-wind which blows off the mantle of his flesh for the body is but the mantle the soul is wrapped in but it carries up the soul to God this is the glorious priviledge of the sons of God every thing that falls out shall do them good the children of God when they come to heaven as Chrysostom speaks shall bless God for all cross Providences Privi ∣ ledge 12 12. And lastly If we are children we shall never finally perish John 5.24 John 10.28 Those who are adopted are out of the power of damnation Rom. 8.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no condemnation to them that are in Christ Will a father condemn his own son God will never disinherit any of his children fathers may disinherit for some fault Reuben for incest lost the Prerogative of his birth-right Gen. 49.4 What is the reason Parents disinherit their children surely this because they can make them no better they cannot make them fit for the inheritance but when we are bad our heavenly Father knows how to make us better he can make us fit to inherit Col. 1.12 Giving thanks to the Father who hath made us meet for the inheritance Therefore it being in his power to make us better and to work in us an idoneity and meetness for the inheritance certainly he will never finally disinherit Because this is so sweet a priviledge and the life of a Christians comfort lies in it therefore I shall clear it by Arguments that the children of God cannot finally perish the entail of hell and damnation is cut off not but that the best of Gods children have that guilt which deserves hell but Christ is the friend at Court which hath beg'd their pardon therefore the vis damnatoria the damning power of sin is taken away which I prove thus 1. The children of God cannot finally perish because Arg. 1 Gods justice is satisfied for their sins the blood of Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price paid not only meritoriously but efficaciously for all them that believe this being the blood of God justice is fully satisfied and meddles not to condemn those for whom this blood was shed and to whom it is applied Jesus Christ was a Sponsor he stood bound for every childe of God as a Surety he said to justice Have patience with them and I will pay thee all so that the believer cannot be liable to wrath God will not require the debt twice both of the Surety and the Debtor Rom. 3.24 25 26. God is not only merciful in pardoning his children but righteous 1 John 1.9 He is just to forgive it is an act of Gods equity and justice to spare the sinner when he hath been satisfied in the Surety 2. A damnatory sentence cannot pass upon the children Arg. 2 of God because they are so Gods children as withal they are Christs Spouse Cant. 4.11 There is a marriage-union between Christ and the Saints every child of God is a part of Christ he is Christ Mystical Now shall a member of Christ perish A child of God cannot perish but Christ must perish Jesus Christ who is the husband is the Judge and will he condemn his own Spouse Arg. 3 3. Every child of God is transformed into the likeness of Christ he hath the same spirit the same judgement the same will he is a lively picture of Christ as Christ bears the Saints names upon his breast so they bear his image upon their hearts Gal. 4.19 Will Christ suffer his own image to be destroyed Theodosius counted them Traytors who defaced his image Christ will not let his image in believers be defaced and rent he will not endure to see his own picture take fire the Sea hath not only stinking carrion but jewels thrown into it but none of Gods jewels shall ever be thrown into the dead Sea of hell Arg. 4 4. If Gods children could be capable of final perishing then pardon of sin were no priviledge the Scripture saith Blessed is he whose transgression is forgiven Psal 32.1 But what blessedness were there in having sin forgiven if afterwards a final and damnatory sentence should pass upon the heirs of promise What were a man the better for the Kings pardon if he were condemned after he were pardoned Arg. 5 5. If the children of God should be finally disinherited then the Scripture could not be fulfilled which tells us of glorious rewards Psal 58.11 Doubtless there is a reward for the righteous God sweetens his commands with promises he ties duty and reward together As in the body the veins carry the blood and the arteries carry the spirits so one part of the Word carries duty in it and another part of the Word carries reward now if the adopted of God should eternally miscarry what reward were there for the righteous and Moses did indiscreetly in looking to the recompence of reward Hebr. 11.26 And so by consequence there would be a door opened to despair By all which it appears that the children of God cannot be disinherited or reprobated if they should lose happiness Christ should lose his purchase and should dye in vain Thus we have seen the glorious priviledges of the children of God What an encouragement is here to Religion how may this tempt men to turn godly Can the world viey with a childe of God Can the world give such priviledges as these as Saul said 1 Sam. 22.7 Will the son of Jesse give every one of you Field and Vineyards and make you all Captains of thousands Can the world do that for you as God doth for his children Can it give you pardon of sin or eternal life Are not the gleanings of Ephraim better than the Vintage of Abjezer◠Is not godliness gain What is there in sin that men should love it the work of sin is drudgery and the wages death They who see more in sin than in the priviledges of Adoption let them go on and have their ears boared to the Divels service CHAP. XX. Containing several Vses drawn from the Proposition Use 1 Reproof Use 1 HERE is a bill of Inditement against those who declare to the world they are not the children of God all profane persons these have damnation written upon their fore-head 1. Scoffers at Religion it were blasphemy to call these the children of God Will a true childe jeer at his fathers picture 2.
pure conscience A good conscience will abide the fiery trial this made the Martyrs flames beds of Roses good conscience * Murus abaeneus esto Nil conscire sibi is a wall of brass with the Leviathan it laughs at the shaking of a Spear Job 41.29 Let one be in Prison good conscience is a Bird can sing in this Cage Austin calls it the Paradise of a good conscience 5. Make the Scripture familiar to you Psal 119.50 The Scripture well digested by meditation will fit for suffering The Scripture is a Christians Palladium his Magazine and Fort-royal it may be compar'd to the Tower of David on which there hang a thousand Bucklers Cant. 4.3 From these brests of Scripture divine strength flows into the soul Col. 3.16 Let the word of Christ dwell in you richly Hierom speaks of one who by frequent studying the Scripture made his breast bibliothecam Christi the Library of Christ The blessed Scripture as it is an honycomb for comfort so an armory for strength first the Martyrs hearts did burn within them by reading the Scripture †* Luke 24.32 and then their bodies were fit to burn The Scripture armes a Christian both against tentation and persecution 1. Against Tentation Christ himself when he was tempted by the Divel ran to Scripture for armour it is written Three times he wounds the old Serpent with this sword Hierom saith of Saint Paul he could never have gone through so many tentations but for his Scripture-armour Christian art thou tempted go to Scripture gather a stone hence to sling in the face of a Goliah-temptation art thou tempted to pride read that Scripture 1 Pet. 5.5 God resisteth the proud art thou tempted to lust read James 1.15 when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death 2. Against persecution When the flesh draws back the Scripture will recruit us it will put armour upon us and courage into us Rev. 2.10 Fear none of those things which thou shalt suffer behold the Divel shall cast some of you into prison that ye may be tried and you shall have tribulation ten dayes be thou faithful unto death and I will give thee a Crown of life O saith the Christian I am afraid to suffer Feare none of those things thou shalt suffer But why should I suffer I love God and is not this sufficient nay but God will try your love it is that ye may be tried Gods gold is best tried in the Furnace But this persecution is so long No it is but for ten dayes it may be lasting but not everlasting What are ten dayes put in the ballance with eternity But what am I the better if I suffer what comes of it I will saith God give thee a Crown of life Though thy body be Martyr'd thy soul shall be Crown'd But I shall faint when trials come My grace shall be sufficient 2 Cor. 12.9 The weak Christian hath Omnipotency to under-prop it 6. Get a suffering frame of heart Quest What is that Quest Answ A self-denying frame Answ Matth. 16.24 If any man will come after me let him deny himself and take up the Cross Self-denial is the foundation of godliness and if this be not well laid the whole building will fall If there be any lust in our souls which we cannot deny it will turn at length either to scandal or apostasie Self-denial is the thread which must run along through the whole work of Religion the self-denying Christian will be the suffering Christian let him deny himself and take up his Cross For the further Explication of this I shall do two things 1. Shew what is meant by this word deny 2. What is meant by self 1. What is meant by deny the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deny signifies to lay aside to put off to annihilate ones self Beza renders it abdicet seipsum let him renounce himself 2. What is meant by self Self is taken four wayes 1. Worldly self 2. Relative self 3. Natural self 4. Carnal self 1. A man must deny worldly self that is his estate Matth. 19.27 Behold we have forsaken all and followed thee The gold of Ophir must be denied for the pearle of price Let their money perish with them said that noble Marquess of Vico who esteem all the gold and silver in the world worth one houres communion with Christ 2. A man must deny RELATIVE SELF his dearest Relations if God calls if our nearest alliance father or mother stand in our way and would hinder us from doing our duty we must either leap over them or tread upon them Luke 14.26 If any man come to me and hate not father and mother and wife and children c. he cannot be my Disciple Relations must not weigh heavier than Christ 3. A man must deny natural self he must be willing to become a sacrifice and make Christs Crown flourish though it be in his ashes Luk. 14.26 Rev. 12.11 They loved not their lives unto the death Jesus Christ was dearer to them than their own heart-blood 4. A man must deny carnal self this I take to be the chief sense of the Text. 1. He must deny self-ease the flesh cries out for ease it is loth to put its neck under Christs yoke or stretch it self upon the Cross the flesh cries out there is a Lyon in the way Prov. 22.13 We must deny our self-ease they that lean on the soft pillow of sloath will hardly take up the Cross 2 Tim. 2.3 Thou as a good Souldier of Christ endure hardness We must force a way to heaven through sweat and blood Caesars Souldiers did fight with hunger and cold 2. A man must deny self-opinion every man by nature hath an high opinion of himself he is drunk with spiritual pride and a proud man is unfit for suffering he thinks himself too good to suffer What saith he I that am of such a noble descent such high parts such repute and credit in the world shall I suffer a proud man disdains the Cross oh deny self-opinion how did Christ come to suffer He humbled himself and became obedient unto death Phil. 2.8 Let the Plumes of pride fall 3. A man must deny self-confidence Peters confidence undid him Matth. 26.33 34. Though all men shall be offended because of thee yet will I never be offended though I should dye with thee yet will I not deny thee How did this man presume upon his own strength as if he had more grace than all the Apostles besides his denying Christ was for want of denying himself oh deny thy own strength Sampsons strength was in his locks a Christians strength lies in Christ he who trusts to himself shall be left to himself he who goes out in his own strength comes off to his own shame 4. A man must deny self-wisdom †* Renunciet proprio ingenio Beza We read of the wisdom of the flesh 2 Cor. 1.12 Self-wisdom is carnal
like an untamed Heifer which will not endure the yoke but kicks and flings or like a wilde Bull in a net Isa 51.20 Thus to a person in the state of nature Christs commands are grievous Nay to a childe of God so far as corruption prevails for he is but in part regenerate Christs Laws seem irksome the flesh cries out it cannot pray or suffer the Law in the members rebels against Christs Law only the spiritual part prevails and makes the flesh stoop to Christs injunctions A regenerate person so far as he is regenerate doth not count Gods Commandments grievous they are not a burden but a delight Divine commands are not grievous if we consider them first positively in these eight particulars 1. Positively 1. A Christian consents to Gods commands therefore they are not grievous Rom. 7.16 I◠consent to the Law that it is good What is done with consent is easie if the Virgin give her consent the Match goes on chearfully A godly man in his judgement approves of Christs Laws * Rom. 7.12 and in his will consents to them therefore they are not grievous a wicked man is under a force terror of conscience hales him to duty he is like a slave that is chained to the Gally he must work whether he will or no he is forced to pull the Rope tug at the Oare but a godly man is like a free subject that consents to his Princes Laws and obeyes out of choice as seeing the equity and rationality of them Thus a gracious heart sees that beauty and equity in the commands of heaven as draws forth consent and this consent makes them that they are not grievous 2. They are Christs comands therefore not grievous Take my yoak Matth. 11.29 Gospel commands are not the Laws of a Tyrant but a Saviour The husbands commands are not grievous to the wife it is her ambition to obey this is enough to animate and excite obedience Christ commands As Peter said in another sence Matth. 14.28 Lord if it be thou bid me come unto thee upon the water So saith a gracious soul Lord if it be thou that wouldest have me mourn for sin and breath after heart-purity if it be thou dear Saviour that biddest me do these things I will chearfully obey Thy commandments are not grievous A souldier at the word of his General makes a brave onset 3. Christians obey out of a principle of love and then Gods commandments are not grievous Therefore in Scripture serving and loving of God are put together Isa 56.6 The sons of the strangers that joyne themselves to the Lord to serve him and to love the Name of the Lord c. Nothing is grievous to him that loves love lightens a burden it adds wings to obedience an heart that loves God counts nothing tedious but it s own dulnesse and slownesse of motion love makes sin heavie and Christs burden light 4. A Christian is carried on auxilio Spiritus by the help of the Spirit and the Spirit makes every duty easie Rom. 8.26 The Spirit helpeth our infirmities The Spirit works in us the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both to will and to do Phil. 2. When God enables to do what he commands then his commandments are not grievous if two carry a burden it is easie the Spirit of God helps us to do duties to bear burdens it draws as it were in the yoke with us If the Scrivener guides the childs hand and helps it to frame its letters now it is not hard for the childe to write If the Loadstone draw the iron it is not hard for the iron to move if the Spirit of God as a Divine Loadstone draw and move the heart now it is not hard to obey When the birds hath wings given it it can flie Though the soul of it self be unable to do that which is good yet having two wings given it like that woman in the Revelation * Rev. 12 24. the wing of faith and the wing of the Spirit now it flyes swiftly in obedience Ezek 11.1 the Spirit did lift me up The heart is heavenly in prayer when the Spirit lifts it up The sails of a Mill cannot move of themselves but when the wind blows then they turn round when a gale of the Spirit blows upon the soul Now the sails of the affections move swiftly in duty 5. All Christs commands are beneficial therefore not grievous Deut. 10.12 13. And now O Israel what doth the Lord thy God require of thee but to feare the Lord thy God to love him to keep his Statutes which I command thee this day for thy good Christs commands carries meat in the mouth of them and then surely they are not grievous salvation runs along in every precept To obey Christs Laws is not so much of duty as our privilege all Christs commands centre in blessednesse Physick is in it self very unpleasant yet because it tends to health no man refuseth it Divine Precepts are to the fleshy part irksome yet having such excellent operation as to make us both holy and happy they are not to be accounted grievous the apprentise is content to go through hard service because it makes way for his freedome The Scholar willingly wrastles with the knotty difficulties of Arts and Sciences because they serve both to enoble and advance him How chearfully doth a believer obey those Laws which reveal Christs love That suffering is not grievous which leads to a Crown This made Saint Paul say I take pleasure in infirmities in persecutions 2. Cor. 12.10 6. 'T is honourable to be under Christs commands therefore they are not grievous The precepts of Christ do not burden us but adorn us * Omnia quae praestari jubet Christus non onerant nos sed ornant Salv. 'T is an honour to be employed in Christs service How chearfully did the rowers row the Barge that carried Caesar the honour makes the precept easie a Crown of gold is in it self heavy but the honour of the Crown makes it light and easie to be worn I may say of every command of Christ as Solomon speaks of wisdom Prov. 4.9 She shall give to thine head an ornament of grace a Crown of glory shall she deliver to thee 'T is honourable working at Court The honour of Christs yoake makes it easie and eligible 7. Christs commands are sweetned with joy and then they are not grievous Cicero questions whether that can properly be called a burden which is carried with joy and pleasure * Utrum onus appellandum quod laetitiá fertur Cicero When the wheeles of a Chariot are oyled they run swiftly when God poures in the oyle of gladnesse how fast doth the soul run in the wayes of his commandments Joy strengthens for duty Nehem. 8.10 The joy of the Lord is your strength and the more strength the lesse wearinesse God sometimes drops down comfort and then a Christian can run in the
Christian Why art thou troubled for wanting that which a reprobate have when thou hast that which the glorified Saints have Thou hast Christ with all his Perquisites and Royalties Suppose a father should deny his son furniture for his house but should settle all his Land upon him had he any cause to complain If God denies thee a little furniture in the world but in the mean time settles his Land upon thee he gives thee the field wherein the pearle of price is hid hast thou any cause to repine A Christian that wants necessaries yet having Christ he hath the one thing needful Col. 2.10 Ye are compleat in him what compleat in Christ and not content with Christ Luther saith the Sea of Gods mercy should swallow up our particular afflictions surely this Sea of Gods love in giving us Christ should drown all our complaints and grievances let the Christian take the Harp and the Viol and bless God Branch 6 6. If Christ be all see the deplorable condition of a Christless person he is poor he is worth nothing Rev. 3.17 Thou art wretched and miserable and poor c. The sadness of a man that wants Christ will appear in these seven particulars 1. He hath no justification what a glorious thing is it when a poor sinner is absolved from guilt and is declared to be rectus in curia but this priviledge flows from Christ all pardons are sealed in his blood Acts 13.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By him all that believe are justified So then he who is out of Christ is unjustified the reaâ— us or guilt of sin cleaves to him he must be responsible to justice in his own person and the curse stands in full force against the sinner 2. He that wants Christ wants the beauty of holiness Jesus Christ is a living spring of grace John 1.14 Full of grace and truth Now a Christless person is a graceless peâ—son he hath not one shred of holiness The siens must first be engrafted into the stock before it can receive sap and influence from the root we must first be engrafted into Christ before we can of his fulness receive grace for grace John 1.16 A man out of Christ is red with guilt and black with filth he is an unhallowed person and dying in that condition is rendred uncapable of seeing God Hebr. 12.14 3. He that wants Christ hath no true Nobility it is through Christ that we are akin to God of the blood-royal of heaven it is through Christ that God is not ashamed to be called our God Hebr. 11.16 But out of Christ we are looked upon as ignoble persons the Traytors blood runs in our veins a man out of Christ is base-born whoever is his natural father the Divel is his spiritual father John 4.48 4. He that wants Christ wants his freedom nihil durius servitute John 8.36 If the Son make you free you shall be free indeed A man out of Christ is a slave when he sins most freely 5. He that wants Christ hath no ability for service he is as Sampson when his lock was cut his strength is gone from him he wants a vital principle he cannot walk with God he is like a dead member in the body that hath neither strength nor motion John 15.5 Without me ye can do nothing The Organs will make no sound unless you blow in them so unless Christ by his spirit breath in the soul it cannot make any harmony or put forth strength to any holy action 6. He that wants Christ hath no consolation Christ is called the consolation of Israel Luk. 2.25 A Christless soul is a comfortless soul how can such a 〈◊〉 have comfort when he comes to dye he is in debt and hath no surety his wounds bleed and he hath no Physitian he sees the fire of Gods wrath approaching and hath no screen to keep it off he is like a ship in a tempest sickness begins to make a tempest in his body and sin to make a tempest in his conscience and he hath nowhere to put in for harbour oh the terror and anguish of such a man at the houre of death Isaiah 13.8 Their faces shall be as flames an elegant expression the meaning is such fear and horror shall seize upon sinners in the evil day that their countenances shall change and be as pale as a flame what are all the comforts of the world to a dying sinner he looks upon his friends but they cannot comfort him bring him his bags of gold and silver they are as smoak to sore eyes it grieves him to part with them bring him Musick what comfort is the Harp and Viol to a condemned man There are in Spain Tarantula's venemous spiders and those who are stung with them are almost dead and are cured with Musick * Tarantula icti tibiis aut tympanis curantur but those that dye without Christ who is the consolation of Israel are in such hellish pangs and agonies that no Musick is able to cure them 7. He that wants Christ hath no salvation Eph. 5.23 He is the Saviour of the body he saves none but them who are members of his body mystical a strong Scripture against the doctrine of universal redemption Christ leaped into the Sea of his Fathers wrath only to save his Spouse from drowning he is the Saviour of the body so that those who dye out of Christ are cut off from all hopes of salvation Use 2 2. It reproves them who busie themselves about other things with a neglect of Christ Reproof magno conatu nihil agunt Isa 55.2 Wherefore do you spend money for that which is not bread and your labour for that which satisfieth not If you get all the world you are but golden beggars without Christ The Physitian finds out noxious diseases but is ignorant of soul-diseases and while he gets Receits to cure others he neglects the receit of Christs blood to cure himself The Lawyer while he clears other mens titles to their Land he himself wants a title to Christ The Tradesman is busied in buying and selling but neglects to trade for the pearle of price like Israel who went up and down to gather straw or like the load-stone that draws iron to it but refuseth gold These who so mind the world as to neglect Christ their work is but spider-work Hab. 2.13 Is it not of the Lord of Hosts that the people shall labour in the fire and weary themselves for very vanity 1. If Christ be all then set an high valuation upon Use 3 Jesus Christ 1 Pet. 2.7 Exhort To you that believe he is precious If there were a jewel which contained in it Branch 1 the worth of all jewels would you not prize that such a jewel is Christ so precious is he that Saint Paul counted all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dung that he might win Christ Phil. 3.8 Oh that I could raise the appretiation of Jesus Christ prize Christ above
your Estates above your Relations that man doth not deserve Christ at all who doth not prize Christ above all Jesus Christ is an incomprehensible blessing whatever God can require for satisfaction or we can desire for salvation is to be found in Christ oh then let him be the highest in our esteem no writing shall please me saith Saint Bernard if I do not read the Name of Christ there The Name of Christ is the only musick to a Christians ear and the blood of Christ is the only cordial to a Christians heart 2. If Jesus Christ be all then make sure of Christ Branch 2 never leave trading in Ordinances till you have gotten this pearle of price in Christ there is the accumulation of all good things oh then let not your souls be quiet till this bundle of myrrhe lie between your breasts Cant. 1.13 In other things we strive for a propriety This house is mine these jewels are mine and why not this Christ is mine There are only two words which will satisfie the soul Deity and Propriety Quid est Deus si non est meus saith Austin What was it the better for the old world they had an Ark as long as they did not get into the Ark And that I may perswade all to get Christ let me shew you what an enriching blessing Christ is 1. Christ is bonum transcendens a supreme good put what you will in the ballance with Christ he doth infinitely out-weigh Is life sweet Christ is better he is the life of the soul Col. 3.4 his loving-kindness is better than life Psal 63.3 Are Relations sweet Christ is better he is the friend sticks closer than a brother 2. Christ is bonum sufficiens a sufficient good he who hath Christ needs no more he who hath the Ocean needs not the Cistern If one had a Manuscript that contained all manner of learning in it having all the Arts and Sciences he need look in no other book so he that hath Christ needs look no further Christ gives grace and glory Psal 84.11 The one to cleanse us the other to crown us as Jacob said It is enough Joseph is yet alive Gen. 45.28 So he that hath Christ may say Luther it is enough vivit Christus Jesus is yet alive 3. Christ is bonum adaequatum a sutable good in him dwells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all fulness Col. 1.19 He is bonum in quo omnia bona he is whatever the soul can desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Christ is beauty to adorn gold to enrich balm to heal bread to strengthen wine to comfort salvation to crown Christ is quicquid appetibile if we are in danger he is a shield if we are disconsolate he is a Sun he hath enough in his wardrobe abundantly to furnish the soul 4. Christ is bonum sanctificans a sanctifying good he makes every condition happy to us he sweetens all our comforts and sanctifies all our crosses 1. Christ sweetens all our comforts he turns them into blessings health is blessed estate is blessed relations are blessed Christs love is as the pouring sweet water on flowres which makes them cast a more fragrant perfume A wicked man cannot have that comfort in outward things as a godly man hath he may possess more but he enjoyes less he who hath Christ may say This mercy is reached to me by the hand of my Saviour this is a love-token from him an earnest of glory 2. Christ sanctifies all our crosses they shall be medicinal to the soul they shall work sin out and work grace in Gods stretching the strings of his Viol is to tune it and make the musick better Christ sees to it that his people lose nothing in the Furnace but their drossie impurities * Quod durum fuit paâ—i memi nisse dulce est Sen. Trag. 5. Christ is bonum rarum a rare blessing there are but few that have him the best things when they grow common begin to be slighted when silver was in Jerusalem as stones 1 Kings 10.27 it was apt to be trod upon Christ is a jewel that few are enriched with which may both raise our esteem of him and quicken our pursuit after him those to whom God hath given both the Indies he hath not given them Christ they have the fat of the earth but not the dew of heaven and among us Protestants many who hear of Christ but few that have him Luke 4.25 Many widows were in Israel in the dayes of Elias when the heaven was shut up three years and six months but unto none of them was Elias sent save unto Sarepta a City of Sidon unto a woman that was a widow There are many in this City who have Christ sounded in their ears but few who haâ—e Christ formed in their hearts O how should we labour to be of this few they who are Christless should be restless 6. Christ is bonum selectum a select choice good God shews more love in giving us Christ than in giving us Crowns and Kingdoms God may give us other things and hate us but in giving Christ he bestows the highest pledge of his love God may give the men of the world bona scabelli as Austin saith the blessings of the foot-stool but in giving Christ to a man he gives him bona Throni the blessings of the Throne what though others have a crutch to lean on if thou hast a Christ to lean on Abraham sent away the sons of the Concubines with gifts but he gave all he had to Isaac Gen. 25.5 God may send away others with a little gold and silver but if he gives thee Christ he gives thee all that ever he hath for Christ is all and in all Psal 145.16 Thou openest thy hand and satisfiest every living thing in bestowing the world God doth but open his hand but in bestowing Christ he opens his heart Christ is a crowning blessing 7. Christ is bonum fine quo nihil bonum he is such a good as without which nothing is good without Christ health is not good 't is fuel for lust riches are not good they are golden snares Ordinances are not good though they are good in themselves yet not good to us they profit not they are as breasts without milk as bottles without wine nay they are not only a dead letter but a savour of death without Christ they will damn us for want of Christ millions go loaded to hell with Ordinances 8. Christ is bonum permanens an enduring good other things are like the Lamp which while it shines it spends the heavens shall wax old like a garment Psal 102.26 But Jesus Christ is a permanent good with him are durable riches Prov. 8.18 They last as long as eternity it self lasts 9. Christ is bonum diffusum a diffusive communicative good he is full not only as a vessel but as a spring he is willing to give himself to us if indeed Christ should say he would have
wonder Saint Paul was willing to be bound and dye for Christ Acts 21.13 when he knew that Christ loved him and had given himself for him Gal. 2.20 Though I will not say Paul was proud of his chain yet he was glad of it he wore it as a chain of pearle Quest Quest But how shall I get this jewel of assurance Answ Answ 1. Make duty familiar to you when the Spouse sought Christ diligently she found him joyfully Cant. 3.4 The Ordinances are the Lattice where Christ looks forth and gives the soul a smiling aspect As Christ was made known to his Disciples in the breaking of bread Luke 24.35 so in the use of holy Ordinances in the breaking of bread Christ makes a glorious discovery of himself to the soul Christs parents found him in the Temple Luk. 2.46 They who would find Christ with comfort and have the kisses of his lips shall be sure to meet with him in the Temple 2. Preserve the virginity of conscience when the glass is foule you will not poure wine into it but when it is clean so when the soul is cleansed from the love of every sin now God will poure in the sweet wine of assurance * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. Hebr. 10.22 Let us draw near in full assurance of faith having our hearts sprinkled from an evil conscience Guilt clips the wings of joy he who is conscious to himself of secret sin cannot draw near to God in full assurance he cannot come with boldness but blushing he cannot call God Father but Judge assurance is a flowre that grows only in a pure heart before David prayes for joy he first prayes for a pure heart Psal 51.10 Create in me a clean heart O God 3. Be much in the actings of faith the more active the childe is in obedience the sooner he hath his fathers smile if faith be ready to dye Rev. 3.2 if it be like Armour hung up or like a sleepy habit in the soul never look for assurance God will not speak peace to thee when thou art asleep it is the lively faith which flourisheth into assurance Abraham had a vigorous sparkling faith Rom. 4.18 who against hope believed in hope That is against the hope of sense he believed in the hope of the promise and how sweetly doth God manifest himself to Abraham he calls him his friend he makes him of his Cabinet-counsel Gen. 18.17 Shall I hide from Abraham the thing which I do Wouldst thou have Christ reveal his love to thee kâ—ep faith upon the wing this is the Bird which soars aloft and plucks a bunch of grapes from the true Vine 4. If Christ be all then make him so to Branch 4 you 1. Make Christ all in your understanding be ambitious to know nothing but Christ 1 Cor. 2.2 For I determined not to know any thing among you save Jesus Christ The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I judged not I did not think any thing in my judgement worth knowing in comparison of Christ Austin saith of Cicero he liked his eloquence but he could not take so much delight in reading him quia Nomen Christi non erat ibi because he could not finde the Name of Christ there what will all other knowledge avail a man at his death who is ignorant of Christ Si Christum nescis nihil est si coetera noscis What is it to have knowledge in Physick to be able with Esculapius and Galen to discourse of the causes and symptomes of a disease and what is proper to apply and in the mean time to be ignorant of the healing under Christs wings What is it to have knowledge in Astronomy to discourse of the Stars and Planets and to be ignorant of Christ that bright morning star which leads to heaven what is it to have skill in a shop and ignorant of that commodity which doth both enrich and crown what is it to be versed in Musick and to be ignorant of Christ whose blood makes atonement in heaven and musick in the conscience what is it to know all the stratagems of War and to be ignorant of the Prince of peace O make Christ all be willing to know nothing but Christ though you may know other things in their due place yet know Christ in the first place let the knowledge of Jesus Christ have the preheminence as the Sun among the lesser Planets This is the crowning knowledge Prov. 4.18 The prudent are crowned with knowledge 1. We cannot know our selves unless we know Christ he it is who lights us into our hearts and shews as the spots of our souls whereby we abhor our selves in dust and ashes Christ shews us our own vacuity and indigency and untill we see our own emptiness we are not fit to be filled with the golden oyle of mercy 2. We cannot know God but through Christ 2 Cor. 4.6 Out of Christ God is terrible he is a consuming fire it is through Christ that we know God as a friend oh then treasure up the knowledge of Christ he is the golden ladder by which we ascend to heaven to be ignorant of Christ is as if a man were poysoned and there were an herb in the garden could cure him but he is ignorant of that herb 2. Make Christ all in your affections 1. Desire nothing but Christ he is the accumulation of all good things Ye are compleat in him Col. 2.10 Christ is the Christians perfection what should the soul desire less what can it desire more * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignatius Psal 73.25 Whom have I in heaven but thee and there is none upon earth that I desire besides thee David had his Crown and his Throne to delight in I but it was the presence of Christ he chiefly thirsted after without Christ all his other comforts were not only emptiness but bitterness 2. Love nothing but Christ love is the choycest affection it is the purest stream of the soul it is the richest jewel the creature hath to bestow oh if Christ be all love him better than all let your Rivers still run into this golden Sea Every mans heart is set upon his treasure in Christ there are unsearchable riches Ephes 3.8 Though the Angels have lived so long in heaven yet to this day they know not how rich Christ is Take the most precious pearle or Diamond that is and the Jeweller can set the full value of it he can say This is worth so much and no more but the riches of Christ are unsearchable it cannot be said he is worth so much and no more neither man or Angel are able to set the full value of the pearle of price and shall not Jesus Christ lie nearest our hearts shall he not have the cream of our love Consider 1. If you love other things when they dye your love is lost but Christ lives for ever to requite your love 2. You may love other things in the excess but you cannot
is a foolish loss 2. It is a fatal loss to lose the soul 1. It is an unparallel'd loss because in losing the soul there are so many things lost with it as a Merchant in losing his ship loseth many things with it his money plate jewels spices Thus he that loseth his soul he loseth Christ he loseth the Comforter he loseth the Society of Angels he loseth Heaven 2. It is an irreparable loss other losses may be made up again if a man lose his health he may recover it again if he lose his Estate he may get it up again but if he lose his soul this loss can never be made up again Are there any more Saviours to dye for the soul as Naomi said to her daughters Are there yet any more sons in my womb Ruth 1.11 Hath God any more sons or will he send his Son any more into the world oh no if the soul be lost Christs next coming is not â—o save it but to judge it Christian remember thou hast but one soul and if that be gone all is gone God saith Chrysostom hath given thee two eyes if thou losest one thou hast another but thou hast but one soul and if that perish thou art quite undone The Merchant that ventures all in one ship if that ship be lost he is quite broken 3. The loss of the soul is an eternal loss the soul once lost is lost for ever he that loseth his soul may say as that wicked Doctor of Paris on his death-bed Parcite funeribus mihi nil prodesse valebit Heu infaelicem eur me genuere parentes Ah miser aeternos vado damnatus ad ignes The sinner and the furnace shall never be parted Isa 33.14 As the sinners heart will never be emptied of sin so Gods Vial shall never be emptied of wrath 't is an eternal loss Branch 3 3. Do what you can to secure the main chance to save these precious souls In times of danger men call in their debts and labour to secure their Estates let me tell you all you who are yet in your natural Estate your souls are morgaged if your Land were morgaged you would endeavour to redeem it your souls are morgaged Sin hath morgaged them sin hath laid your souls to pawn and where do you think your souls are The pawn is in the Divels hand therefore a man in the state of nature is said to be under the power of Satan Acts 26.18 Now there are but two wayes to fetch home the pawn and both are set down Acts 20.21 Repentance towards God and faith towards our Lord Jesus Christ Unravel all your works of sin by repentance honour Christs merits by believing Divines call it fidem salvificam saving faith because upon this wing the soul flies to the Ark Christ and is secured from danger LUKE 5.31 They that are whole need not a Physitian but they that are sick The Souls Malady and Cure THE occasion of the words is set down in the context Levi was called from the receit of custome he was a Custome-house man but Christ called him and there went out power with the word he left all rose up and followed him ver 28. Levi did not consult with flesh and blood he did not say What shall I do for the hundred Talents * 2 Chron. 25.9 how shall I live and maintain my charge I shall lose many a sweet bit at the Custom-house poverty is like to be my patrimony nay in case I follow Christ I must espouse persecution he doth not reason thus but having a call he hastens away after Christ He rose up and followed him and that he might give Christ a pledge and specimen of his love he makes him a feast ver 29. And Levi made him a great feast in his own house a better guest he could not invite Christ alwayes came with his cost Levi feasted Christ with his chear and Christ feasted him with salvation Well Christ being at this feast the Pharisees begin to murmur ver 30. Why do ye eate and drink with publicans The Pharisees 1. were offended at him that he should go in and eate with Publicans The Publicans were counted the worst of sinners sinners of the deepest dye yet the Pharisees were not so much offended at the sins of the Publicans as they had a mind to pick a quarrel with Christ He who was the Horne of salvation to some was a Rock of offence to these Jews others did feed on him these did stumble at him 2. They accuse Christ for these words carry in them a Charge and Accusation Why do ye eate with Publicans and sinners The Pharisees impeached Christ for eating with sinners malice will never want matter of accusation Though the Divels proclaimed Christs holinesse Luke 4.34 Let us alone I know thee who thou art the holy one of God Yet the Pharisees tax him for a sinner see what malice will do it will make a man speak that which the Divel himself will not speak The Divels justifie Christ the Pharisees accuse him And if Christ who was a Lamb without spot could not scape the worlds censures no wonder if his people are loaded with the calumnies and censures of the wicked But let us examine the master of the Charge they bring against Christ and see how groundlesse it was They indite Christ for going in with sinners First Christ did nothing but what was according to his Commission the Commission he received from his Father was that he should come to save sinners 1 Tim. 1.15 Secondly Christ went in with sinners not to joyn with them in their sins but to heale them of their sins to accuse Christ was as Austin saith as if the Physitian should be accused because he goes among them that are sick of the Plague This groundlesse accusation Christ over-hears and in the text gives these envious Pharisees a silencing answer Thâ—y that are whole need not a Physitian but they that are sick As if Christ had said you Pharisees think your selves righteous persons you need no Saviour but these poor Publicans are sick and ready to die and I come as a Physitian to cure them therefore be not angry at a work of mercy though you will not be healed yet do not hinder me from healing others They that are whole need not a Physitian but they that are sick In the words there are two general parts 1. The dying Patients 2. The healing Physitian 1. The dying Patients Them that are sick Whence observe Doctr. 1. That sin is a soul-disease Psal 103.8 Isa Doctr. 1 53.4 He hath born our griefs in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our sicknesses Man at first was created in an healthful temper he had no sicknesse of soul he ayled nothing the soul had its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its perfect beauty and glory The eye was clear the heart pure the affections tuned with the finger of God into a most sweet harmony God made man upright Eccles
think all is well there is a curse belongs to him who puts sin in a secret place Deutr. 27.15 The hiding and concealing a disease proves mortal Prov. 28.13 He that covereth his sins shall not prosper 3. If sin be a soul-sickness then what need is there Branch 3 of the Ministry Ministers are Physitians under God to cure sick souls God hath set in his Church Pastors and Teachers Eph. 4.11 The Ministers are a Colledge of Physitians their work is to finde out diseases and apply medicines 't is dura provincia an hard work while Ministers are curing others they themselves are nigh unto death Phil. 2.30 They finde their people sick of several diseases some have poysoned themselves with error some are surfeited with the love of the creature some have stab'd themselves at the heart with gross sin O how hard is it to heal all these sick gangren'd souls many Ministers do sooner kill themselves by preaching than cure their Patients * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but though the work of the Ministry be a laborious work it is a needful work while there are sick souls there will be need of spiritual Physitians How unworthy then are they who malign and persecute the Ministers of God 1 Cor. 4.9 O unkind world thus to use thy Physitians Can there be a greater injury to souls would it not be a piece of the highest cruelty and barbarism if there were an Act made that all Physitians should be banished out of the Land And is it not worse to see multitudes of sick souls lie bleeding and to have their spiritual Physitians removed from them which should under God heal them This is a wrath-procuring sin 2 Chron. 36 16. They misused his Prophets untill the wrath of the Lord arose against his people till there was no remedy See what is inscribed in Levies blessing Deutr. 33.8 11. And of Levi he said Let thy Thummim and thy Urim be with thy holy One bless Lord his substance and accept the work of his hands smite through the loyns of them that rise against him and of them that hate him that they rise not again The Lord will wither that arme which is stretched out against his Prophets Use 2 1. If sin be a soul-disease let this serve to humble us Exhort the Scripture often calls upon us for humility 1 Pet. Branch 1 5.5 Be ye cloathed with humility if any thing will humble this consideration may sin is a soul-disease if a woman had a fair face but a cancer in her breast it would keep her from being proud of her beauty So Christian though thou art endued with knowledge and morality which are fair to look upon yet remember thou art diseased in thy soul here is a cancer in the breast to humble thee this certainly is one reason why God leaves sin in his own children for though sin be healed as to the guilt of it yet not as to the stain of it that the sight of their sores may make their Plumes of pride fall There are two humbling sights a sight of Gods glory and a sight of our diseases Uzziah the King had no cause to be proud for though he had a Crown of gold on his head he had the Leprosie on his fore-head 2 Chron. 26.19 Though the Saints have their golden graces yet they have their leprous spots seeing sin hath made us vile let it make us humble seeing it hath taken away our beauty let it take away our pride if God saith Saint Austin * Si Deus superbientibus Angelis non pepercit did not spare the proud Angels will he spare thee who art putredo vermis but dust and rottenness Oh look upon your boyles and ulcers and be humble Christians are never more lovely in Gods eyes than when they are loathsome in their own those sins which humble shall never damn 2. If sin be a soul-disease and the most damnable Branch 2 disease let us be afraid of it Had we diseases in our bodies an ulcer in the lungs or hectick feaver we would fear lest they should bring death oh fear sin-sickness lest it bring the second death Thou who art a Drunkard or a Swearer tremble at thy soul-maladies I wonder to see sinners like the Leviathan made without fear Why do not men fear sin why do they not shake with this disease surely the reason is 1. Stupidity as they have the Feaver of sin so withall a Lethargy 1 Tim. 4 2. Having their conscience sear'd with an hot iron He that hath an unbelieving heart and a sear'd conscience you may ring out the Bell that mans case is desperate 2. Presumption Many fancy that they can lay a fig upon the boile though they be sick they can make themselves well it is but saying a few prayers 't is but a sigh or a tear and they shall presently recover but is it so easie to be healed of sin is it easie to make old Adam bleed to death is it easie when the pangs of death are on thee in an instant to have the pangs of the new birth oh take heed of a spiritual lethargy fear your disease lest it prove mortal and damnable Physitians tell of a disease which makes men dye laughing so Satan tickles many with the pleasure of sin and they dye laughing 3. If sin be a soul-distemper then account them your Branch 3 best friends that would reclaim you from your sins The Patient is thankful to the Physitian that tells him of his disease and useth means to recover him When Ministers tell you in love of your sins and would reclaim you take it in good part the worst they intend is to cure you of your sickness David was glad of an healing reproof Psal 141.5 Let the righteous smite me it shall be a kindness and let him reprove me it shall be an excellent oyle which shall not break my head Ministers are charged by vertue of their office to reprove 2 Tim. 4.2 They must as well come with Corrosives as Lenitives * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Titus 1.13 Rebuke them sharply that they may be sound in the faith The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuttingly as a Chyrurgion searcheth a wound and then lanceth and cuts out the gangren'd flesh or as a Physitian useth Leeches and Cupping-glasses which put the Patient to pain but it is to restore him to health so must the Ministers of Christ rebuke sharply that they may help to save their dying Patients Who is angry with the Physitian for prescribing a bitter potion Why should any be angry with Christs Ministers for reproving when in regard of their office they are Physitians and in regard of their bowels they are fathers but how few are they who will take a reproof kindly Amos 5.10 They hate him that rebuketh in the gate But why do not men love a reproof 1. Because they are in love with their sins a strange thing that any should love their disease
but so it is Prov. 1.22 How long ye simple ones will ye love simplicity Sin is the poyson of the soul yet men love it and he who loves his sin hates a reproof 2. Sin possesseth men with a lunacy Luke 15.7 People are mad in sinne Jeremiah 50.38 THEY ARE MAD ON THEIR IDOLS When sickness grows so violent that men lie raving and are mad they then quarrel with their Physitian and say he comes to kill them So when sin is grown to an head the disease turned to a frenzy then men quarrel with those that tell them of their sins and are ready to offer violence to their Physitians it argues wisdom to receive a reproof Prov. 9.8 Rebuke a wise man and he will love thee A wise man had rather drink a sharp potion than dye of his disease 4. If sin be a soul-sickness then do not feed this Branch 4 disease he that is wise will avoid those things which will increase his disease if he be feaverish he will avoide wine which would inflame the disease if he have the stone he will avoid salt meats he will forbear a dish he loves because it is bad for his disease why should not men be as wise for their souls Thou that hast a drunken lust do not feed it with wine thou that hast a malitious lust do not feed it with revenge thou that hast an unclean lust make not provision for the flesh Rom. 13.14 He that feeds a disease feeds an enemy Some diseases are starved Starve thy sins by fasting and humiliation Either kill thy sin or thy sin will kill thee 5. If sin be a soul-disease and worse than any other Branch 5 then labour to be sensible of this disease There are few who are sensible of their soul-sicknesse they think they are well and ayle nothing they are whole and need not the Physitian 'T is a bad Symptom to hear a sick dying man say he is well The Church of Laodicea was a sick Patient but she thought she was well Rev. 3.17 Thou sayest I am rich and have need of nothing Come to many a man and feele his pulse ask him about the state of his soul he will say he hath a good heart and doubts not but he shall be saved What should be the reason that when men are so desperately sick in their souls and ready to drop into hell yet they conceit themselves in a very good condition 1. There is a spiritual cataract upon their eye they see not their soars Laodicea thought her self rich because she was blind Rev. 3.17 The god of the world blinds mens eyes that they can neither see their disease nor their Physitian Many blesse God their estate is good not from the knowledge of their happinesse but from the ignorance of their danger when Hamans face was covered he was near execution Oh pray with David Lighten mine eyes that I sleep not the sleep of death Psal 13.3 2. Men that are sick think themselves well from the haughtinesse of their spirits Alexander thought himself awhile to be the son of Jupiter and no lesse than a God what an arrogant creature is man though he be sick unto death he thinks it too much a disparagement to acknowledge a disease either he is not sick or he can heal himself If he be poysoned he runs to the herb or rather weed of his own righteousnesse to cure him* Rom. 10.3 3. Men that are sick conceit themselves well through self-love He that loves another will not credit any evil report of him Men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-lovers 2 Tim 3.2 Every man is a Dove in his own eye therefore doth not suspect himself of any disease he will rather question the Scriptures verity than his own malady 4. Self-deceit and the deceit of the heart appears in two things 1. In hiding the disease the heart hides sin as Rachel did her fathers images Gen. 31.34 Hasael did not think that he was so sick as he was he could not imagine that so much wickednesse like a disease should lie lurking in him 2 Kings 8.13 Is thy servant a dog that he should do this great thing As the Viper hath his teeth hid in his gums so that if one should look into his mouth he would think it an harmlesse creature So though there be much corruption in the heart yet the heart hides it and draws a vail over that it be not seen 2. The heart holds a false Glasse before the eye making a man appear fair and his estate very good The heart can deceive with counterfeit grace hence it is men are insensible of their spiritual condition and think themselves well when they are sick unto death 5. Men take up a reverend opinion of themselves and fancy their spiritual estate better than it is through mistake And this mistake is double 1. They enjoy glorious priviledges they were born within the sound of Aarons bells they were baptiz'd with holy water they have been fed with Manna from heaven therefore they hope they are in a good condition Judg. 17.13 Then said Micah Now I know the Lord will do me good seeing I have a Levite to my Priest But alas this is a mistake outward priviledges save not What is any one the better for Ordinances unlesse he be better by Ordinances A childe may die with the breast in its mouth Many of the Jews perished though Christ himself were their Preacher 2. The other mistake is set down by the Apostle 2 Cor. 10.12 They measuring themselves by themselves and comparing themselves amongst themselves are not wise Here is a double Error or mistake First They measure themselves by themselves That is they see they are not so bad as they were therefore they judge their condition is good A Dwarf may be taller than he was yet a dwarf still the Patient may be lesse sick than he was yet far from well a man may be better than he was yet not good Secondly They compare themselves amongst themselves They see they are not so flagitious and profane as others therefore they think themselves well because they are not so sick as others This is a mistake one may as well die of a Consumption as the Plague One man may not be so far off heaven as another yet he may not be near heaven One line may not be so crooked as another yet not strait To the Law to the Testimony the Word of God is the true Standard and measure by which we are to judge of the state and temper of our souls Oh let us take heed of this Rock the phancying our condition better than it is let us take heed of a spiritual Apoplexy to be sick in our souls yet not sensible of this sicknesse What do men talk of a light within them the light within them by nature is not sufficient to shew them the diseases of their souls This light tells them they are whole and have no need of a Physitian Oh what
unsent for Isa 65.1 I am found of them that sought me not He doth prevent us with mercy he entreats us to be healed if Christ had not first come to us and with the good Samaritan poured in wine and oyle we must have dyed of our wounds 3. This Physitian lets himself blood to cure his Patient Isa 53.5 But he was wounded for our transgressions per vulnera viscera through his wounds we may see his bowels 4. Our repulses and unkindnesses do not drive Christ away from us Physitians if provoked by their Patients go away in a rage and will come no more We abuse our Physitian thrust him away we bolt out our Physitian yet Christ doth not forsake us but comes again and applies his Soveraign oyles and balsomes Isa 65.3 I have spread out my hands all the day unto a rebellious people Christ puts up wrongs and incivilities and is resolved to go thorough with the cure Oh the love of this heavenly Physitian 5. Christ himself drank that bitter cup which we should have drunk and by his taking the potion we are healed and saved Thus Christ hath shewn more love than ever Physitian did to the Patient 5. Christ is the most cheap Physitian sicknesse is not only a consumption to the body but the purse Luke 8.43 Physitians fees are chargable but Jesus Christ gives us our physick freely Medicipecuniis Christus autem precibus placatur he takes no fee Isa 55.1 Come without money and without price He desires us to bring nothing to him but broken hearts and when he hath cured us he desires us to bestow nothing upon him but our love and one would think that were very reasonable 6. Christ heals with more ease than any other other Physitians apply pills potions bleeding Christ cures with more facility with a word Christ made the Divel go out with a word speaking Mark 9.25 So when the soul is spirituall possessed Christ can with a word heal nay he can cure with a look When Peter had fallen into a relapse Christ looked on Peter and he wept Christs look melted Peter into repentance it was an healing look If Christ doth but cast a look upon the soul he can recover it Therefore David prayes to have a look from God Psal 119.132 Look thou upon me and be mercifull unto me 7. Christ is the most tender-hearted Physitian He hath ended his Passion yet not his compassion How doth he pity sick souls He is not more full of skill than sympathy Hos 11.8 My heart is turned within me Christ shews his compassion in that he doth proportion his physick to the strength of the Patient Physick if it be too sharp for the constitution endangers the life Christ gives such gentle physick as shall work kindly and savingly Though he will bruise sinners yet he will not break the bruised reed Oh the soundings of Christs bowels to poor souls that feel themselves heart-sick with sin He holds their head and heart when they are fainting he brings the cordials of his promises to keep the sick Patient from dying away Christians you perhaps may have hard thoughts of your Physitian Christ and think he is cruel and intends to destroy you but O the workings of his bowels towards humble broken-hearted sinners Psal 147.3 He heals the broken in heart and bindeth up their wounds Every groan of the Patient goes to the heart of this Physitian 8. Physitians oft prescribe such physick as is prejudicial to the Patient in two cases 1. Eitheir in case they finde not out the cause of the disease and then they may give that which is contrary hot things in stead of cooling Or 2. In case they do finde out the cause they may give that which is good for one thing and bad for another As it falls out when the liver and spleen are both distempered the physick which helps the liver may hurt the spleen But Christ alwayes prescribes that physick which is suitable and withal he blesseth the physick * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys hom de â—oen If the disease of the soul be pride he humbles it with affliction God turned Nebuchadnezzar to grasse to cure him of his Tympany If the disease of the soul be sloth Christ applies some awakening Scripture Matth. 12.11 Luke 13.24 1 Pet. 4 18. If the disease be the stone of the heart Christ useth proper medicines sometimes the terrors of the Law sometimes mercies sometimes he dissolves the stone in his own blood If the soul be fainting through unbelief Christ brings some Scripture-cordial to revive it Matth. 12.20 A bruised reed he will not break Isa 57.16 I will not contend for ever neither will I be always wroth for the Spirit should fail before me and the souls which I have made Thus the Lord Jesus alwayes prescribes that physick which is proper for the disease and shall work effectually to the cure 9. Christ never fails of success Physitians may have skill but not alwayes success Patients often dye under their hands but Christ never undertakes to heal any but he makes a certain cure John 17.12 Those that thou gavest me I have kept and none of them is lost Judas was not given to Christ to be healed but never any who was given to Christ did miscarry Quest Quest How shall I know that I am given to Christ to be cured Answ Answ If it be with thee as with a sick Patient who sees himself dying without a Physitian Art thou undone without Christ dost thou perceive thy self bleeding to death without the balm of Gilead then thou art one of Christs sick Patients and thou shalt never miscarry under his hands How can any of those be lost whom Christ undertakes to cure as he poures in the balsome of his blood so he poures out the perfume of his prayers for them John 17.11 Holy Father keep through thy own Name those whom thou hast given me Satan could never upbraid Christ with this that any of his sick Patients were lost 10. Other Physitians can only cure them that are sick but Christ cures them that are dead Ephes 2.1 You hath he quickned who were dead in trespasses and sins A sinner hath all the signs of death on him the pulse of his affections doth not beat he is without breath he breaths not after holiness he is dead but Christ is a Physitian for the dead of every one whom Christ cures it may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was dead and is alive again Luke 15.32 11. Christ cures not only our diseases but our deformities The Physitian can make the sick man well but if he be deformed he cannot make him fair Christ gives not only health but beauty Sin hath made us ugly and mishapen Christs medicines do not only take away our sickness but our spots he doth not only make us whole but fair Hosea 14.4 I will heal their back-slidings ver 6. his beauty shall be as the Olive-tree Jesus Christ
never thinks he hath fully healed us till he hath drawn his own beautiful image upon us Cant. 2.13 Arise my fair one fair with justification fair with sanctification Christ doth not only heal but adorn he is called the Sun of righteousness Mal. 4.2 Not only because of the healing under his wings but because of those Rayes of beauty which he puts upon the soul Rev. 12.1 12. And lastly Christ is the most bountiful Physitian Other Patients do enrich their Physitians but here the Physitian doth enrich the Patient Christ prefers all his Patients he doth not only cure them but crown them Rev. 2.10 Christ doth not only raise from the bed but to the Throne he gives the sick man not only health but heaven 1 Good Newes this day there is balm in Gilead Use 1 there is a Physitian to heal sin-sick souls the Angels that fell had no Physitiâ—â— sent to them we have there are but few in the world to whom Christ is revealed they that have the gold of the Indies want the blood of the Lamb but the Sun of righteousness is risen in our Hemisphere with healing in his wings If a man were poysoned what a comfort would it be to him to hear that there were an herb in the Garden could heal him if he had a gangrene in his body and were given over by all his friends how glad would he be to hear of a Chyrurgion that could cure him O sinner thou art full of peccant humours thou hast a gangren'd soul but there is a Physitian that can recover thee There is hope in Israel concerning this though there be an old Serpent to sting us with his tentations yet there is a Brazen Serpent to heal us with his blood Use 2 2. If Christ be a Physitian then let us make use of this Physitian for our diseased souls Luke 4.40 When the Sun was setting all they that had any sick with divers diseases brought them unto him and he laid his hands on every of them and healed them You that have neglected a Physitian all this while now when the Sun of the Gospel and the Sun of your life is even setting bring your sick souls to Christ to be cured Christ complains that though men are sick even to death yet they will not come or send to the Physitian John 5.40 Ye will not come to me that ye might have life In bodily diseases the Physitian is the first that is sent to in soul-diseases the Physitian is the last that is sent to But here there are many sad Objections that poor souls make against themselves why they do not come to Christ their Physitian Object 1 Objâ—ction 1. Alas I am discouraged to go to Christ to cure me because of my unworthiness just like the Centurion who sent to Christ about his sick servant Luke 7.6 Lord trouble not thy self for I am not worthy that thy thou shouldest enter under my roof Christ was coming to heal his servant but the Centurion would have slaved off Christ from coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am not worthy So saith many a trembling soul Christ is a Physitian but who am I that Christ should come under my roof or heal me I am unworthy of mercy as Mephibosheth said to King David 2 Sam. 9.8 What is thy servant that thou shouldest look upon such a dead Dog as I am Now to such as have their hearts broken with a sense of their unworthiness and are discouraged from coming to Christ to heal them let me say these five things by way of reply 1. Who did Christ shed his blood for but such as are unworthy 1 Tim. 1.15 Jesus Christ came into the world to save sinners Christ came into the world as into an Hospital among a company of lame bed-rid souls 2. Though we are not legally worthy we may be evangelically it is part of our worthiness to see our unworthiness Isa 41.14 Fear not thou worme Jacob. Thou mayst be a worme in thy own eye yet a Dove in Gods eye 3. Though we are unworthy yet Christ is worthy we do not deserve a cure but Christ hath merited mercy for us he hath store of blood to supply our want of tears 4. Who was ever yet saved because he was worthy What man could ever plead this title Lord Jesus heal me because I am worthy What worthiness was there in Paul before his conversion what worthiness was there in Mary Magdalen out of whom seven Divels were cast but free-grace did pity and heal them God doth not find us worthy but makes us worthy 5. If we will never come to Christ to be healed till we are worthy we must never come and let me tell you this talking of worthiness savours of pride we would have something of our own had we such preparations and self-excellencies then we think Christ would accept of us and we might come and be healed this is to see our Physitian oh let not the sense of unworthiness discourage * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go to Christ to be healed Arise he calleth thee Mark 10.49 Object 2 2. Objection But I fear I am not within Christs Commission I am not of the number of those that shall be saved and then though Christ be a Physitian I shall not be healed Answ 1 Answ 1. We must take heed of drawing desperate conclusions against our selves 't is high presumption for us to make our selves wiser than the Angels All the Angels in heaven are not able to resolve this question Who are elected and who are reprobated Answ 2 2. Thou that sayest thou art not within Christs Commission read over Christs Commission see who he comes to heal Luke 4.18 He hath sent me to heal the broken-hearted Hath God touched thy heart with remorse dost thou lay to heart thy Gospel-unkindnesses dost thou weep more out of love to Christ than fear of hell then thou art a broken-hearted sinner and art within Christs Commission a bleeding Christ will heal a broken heart Object 3 3. Objection But my sins are so many that sure I shall never be healed I am sick of many diseases at once Answ Answ Thou hast the more need of a Physitian one would think that was a strange speech of Peter to Christ Luke 5.8 Depart from me for I am a sinful man O Lord rather Lord come near to me Is it a good Argument to say to a Physitian I am diseased therefore depart from me No therefore come and heal me Our sins should serve to humble us not to beat us from Christ I tell you if we had no diseases Christ would have no work to do in the world Object 4 4. Objection But my disease is inflamed and grown to a Paroxysme my sin is greatly heightned Answ Answ The playster of Christs blood is broader than thy sore 1 John 1.7 The blood of Jesus Christ cleanseth us from all sin The blood of the Lamb takes away the poyson of the Serpent all diseases are alike
world as the Diamond to the Ring it doth bespangle and beautifie A soul decked with grace is as the Dove covered with silver wings and golden feathers Excellency 4 4. Grace hath a soul-cleansing excellency By nature we are defiled sin is an impure issue 't is a be filthying thing 2 Cor. 7.1 A sinners heart is so black that nothing but hell can pattern it but grace is lavacrum animae a spiritual lavor therefore it is called the washing of regeneration Tit. 3.5 The grace of Repentance cleanseth Maries tears as they washed Christs feet so they washed her heart faith hath a cleansing vertue Acts 15.9 Having purified their hearts by faith Grace layes the soul a whitening it takes out the Leopards spots and turns the Cypriss into an azure beauty Grace is of a Celestial nature though it doth not wholly remove sin it doth subdue it though it doth not keep sin out it keeps it under though sin in a gracious soul doth not dye perfectly yet it dies daily Grace makes the heart a spiritual Temple which hath this inscription upon it Holiness to the Lord. 5. Grace hath a soul-strengthning excellency it enables a Excellency 5 man to do that which exceeds the power of nature it hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Grace teacheth to mortifie our sins to love our enemies to prefer the glory of Christ before our own lives Thus the three children by the power of grace marched in the face of death neither the sound of the Musick could allure them nor the heat of the Furnace affright them Dan. 3.17 They did bear up infracto animo prorsus chalybeo Grace is a Christians Armour of proof which doth more than any other Armour can it not only defends him but puts courage into him Tertullian calls Athanasius Adamas Ecclesiae an invincible Adamant * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Gen. hom 3. grace makes a Christian not only bear suffering but glory in suffering Rom. 5.3 A soul steeled and animated with grace can tread upon the Lyon and Adder Psal 91.13 and with the Leviathan can laugh at the shaking of a Spear Job 41.29 Thus doth grace infuse an heroick spirit and derive strength into a man making him act above the Sphere of nature Excellency 6 6. Grace hath a soul-raising excellency it is a divine sparkle that ascends when the heart is divinely touch'd with the load-stone of the Spirit it is drawn up to God Prov. 15.24 The way of life is above to the wise Grace raiseth a man above others he lives in the altitudes while others creep on the earth and are almost buried in it a Christian by the wing of grace flies aloft the Saints mount up as Eagles Isa 40.31 A believer is a Citizen of heaven there he trades by faith grace shoots the heart above the world Psal 139.17 Phil. 3. ult Grace gives us conformity to Christ and communion with Christ 1 John 1.3 Our fellowship is with the Father and with his Son Jesus A man full of grace hath Christ in his heart and the world under his feet grace humbles yet elevates Excellency 7 7. Grace hath a perfuming excellency it makes us a sweet odour to God Hence grace is compared to those spices which are most odoriferous and fragrant Myrrhe Cinamon Frankincense Cant. 4.13 There is a double perfume that grace sends forth 1 It perfumes our names Hebr. 11.2 By faith the Elders obtained a good report Grace was the spice which perfumed their names How renowned was Abraham for his faith Moses for his meekness Phineas for his zeal what a fresh perfume do their names send forth to this day The very wicked cannot but see a splendent Majesty in the graces of the Saints and though with their tongues they revile grace yet with their hearts they reverence it Thus grace is aromatical it embalms the names of men a gracious person when he dies carries a good conscience with him and leaves a good name behinde him 2. Grace perfumes our duties Psal 141.2 Let my prayer be set forth before thee as incense Noahs sacrifice was a perfume Gen. 8.21 The Lord smell'd a sweet savour The sighs of a wicked man are an unsavoury breath his solemn sacrifice is dung Mal. 2.3 There is such a noisom stench comes from a sinners duties that God will not come near Amos 5.21 I will not smell in your solemn Assemblies Who can endure the smell of a dead Corps but grace gives a fragrancy and redolency to our holy things Heb. 11.4 By faith Abel offered a more excellent sacrifice than Cain God testifying of his gifts Abels sacrifice was better sented God smell'd a sweet savour of it for he testified of his gifts If it be asked what this testimony was God gave of Abels sacrifice Hierom saith Deus inflammavit God set his sacrifice on fire * 1 King 18.38 so from heaven testifying his acceptance of Abels offering and if grace doth so perfume you wear this flower not in your bosomes but your hearts 8. Grace hath a soul-ennobling excellency it doth ennoble Excellency 8 a man Grace makes us vessels of honour * Summa apud Deum nobilitas clarum esse virtutibus Hier. it sets us above Princes and Nobles Theodosius thought it more dignity to be Christs servant and wear his Livery laced with the silver graces of the Spirit than to be great and renowned in the world Isa 43.4 Since thou wert precious in my sight thou hast been honourable Sin doth debase a man Christ tells wicked men their Pedigree John 8.44 Ye are of your father the Divel They may put the cloven foot in their Scutchion an ungracious person is a vile person Nahum 1.14 I will make thy grave for thou art vile the Hebrew word for vile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be lightly esteemed There is nothing so vile but an ungracious man will do he is ductil and facil to any thing like wire which will be bent awry he will snare his conscience stain his credit run as a Lackey after the sinful injunctions of men but grace ennobles he who is divinely inspired as he is high-born 1 John 3.1 so he acts sutably to his birth he hates whatever is disingenuous and sordid The Saints are Called Kings and Priests for their dignity Rev. 1.6 and jewels for their value Mal. 3.17 Excellency 9 9. Grace hath a soul-securing excellency it brings safety along with it You all desire to be safe in dangerous times if sword or pestilence come if death peep in at your windows * Jer. 9.21 would you not now be safe nothing will secure you in times of danger but grace grace is the best life-guard it sets Christians out of Gun-shot and frees them from the power of hell and damnation Prov. 10.2 Righteousness delivers from death Do not righteous men dye yes but righteousness delivers from the sting of the first death and the fear of the second It was the
used Jobs wife as a Ladder by which he would have scaled the impregnable Tower of Jobs faith Still retain thy integrity a cutting kind of speech as if the Divel had said God hath pull'd down thy hedge he hath smitten thee in thy children and art thou so sensless as still to serve and worship God what hast thou got by his service where are thy earnings what hast thou to shew but thy Boiles Throw off Religion Curse God and dye Satans physick alwayes poysons Mal. 3.14 Ye have said It is vain to serve God and What profit is it that we have kept his Ordinance We have mourn'd and fasted and have almost fasted away all we have we will fast no longer When a mans estate is low and his spirit troubled now Satan begins to throw in his Angle and oftentimes Satan makes use of poverty to put a man upon indirect courses Agur fear'd his heart in poverty Prov. 30.8 9. Oh keep thy heart in adversity beware of taking the forbidden fruit 5. Keep thy heart in time of prosperity The Moon the fuller it is the more remote it is from the Sun and oftentimes the more full a man is of the world the further his heart is from God Deutr. 32.15 Jesurun waxed fat and kicked 't is hard to abound in prosperity and not abound in sin a full cup is hardly carried without spilling the Trees are never more in danger of the winde than when they blossome pride idleness luxury * Multos felicitas pâ—rataiâ— paâ— victâ—s reddidiâ— are the three daughters which are bred of plenty Sampson fell asleep in Dalilahs lap millions in the lap of prosperity have slept the sleep of death Agur prayed Give me not riches Prov. 30.8 He knew his heart would be ready to run wilde the worlds golden apple bewitcheth When God sets an hedge of prosperity about us we had need set an hedge of caution and circumspection 3. Reasons enforcing heart-custody 3. The next thing is why we must be so careful about keeping of our hearts the Reasons are 1. Because the heart is a slippery piece Jer. 17.9 The heart is deceitful above all things in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart is a Jacob above all things the heart is a supplanter if we are not very cautious and watchful our hearts will put a cheat upon us There is deceit in coyne in friends in books but the heart hath an art of deceiving beyond all 't is a desperate impostor * Grande profundum est homo Aug. the way of the heart is like a Serpent upon a Rock O the pleats and folds the subtilties and labyrinths of a self-deceiving heart Let us a little trace the heart in its fallacies and stratagems and see if there be not reason to lie sentinel continually and set a strong guard about it The heart will deceive us about things sinful lawful religious 1. The heart will deceive us about things sinful 1. The heart will tell us sin is but small and being small it is venial 2. The heart will apologize for sin masking over bad transactions with golden pretences 3. The heart will tell a man he may keep his sin and keep his Religion too 2 Kings 17.33 They feared the Lord and served their own gods The heart will secretly suggest to a man thus as long as he goes to Church and gives almes he may secretly indulge corruption as if duty gave a man a Pattent and License to sin 4. The heart will quote Scripture to justifie sin 1 Cor. 9.20 22. To the Jewes I became as a Jew that I might gain the Jewes I am made all things to all men c. This Text the heart will bring for sinful compliance O subtile heart that canst finde out Scripture to damn thy self though Saint Paul in things indifferent would conform to others that he might save their souls yet he would not to gratifie them violate a Law or deny an Article of his Greed and if the heart is so treacherous being alwayes more ready to excuse sin than examine it what care and circumspection should we use in keeping our hearts that they do not decoy us into sinne before we are aware 2. The heart will deceive us about things lawful in two cases 1. It is lawful to endeavour to preserve our credit A good name is a precious oyntment but under a pretence of preserving the name the heart is ready to tempt a man to self-seeking and make him do all to get a name John 12.43 Thy loved the praise of men more than the praise of God 2. It is lawful to take comfort in estate and relations Deutr. 26.11 But the heart will be ready here to overshoot how oft is the wife and childe laid in Gods room the full stream of the affection runs out to the creature and scarce a drop of love to Christ this is the deceit of the heart it makes us offend most in lawful things more are killed with wine than poyson they are afraid of poyson but take wine in the excess Gross sins affright but how many surfeit upon lawful things when we overdo we undo 3. The heart will deceive us about things religious 1. Our duties 2. Our graces 1. Our duties The heart will tell us it is enough to come to Word and Sacrament though the affections are not at all wrought upon this is like the Salamander which lives in the fire but as Naturalists say it is never the hotter Will this be any Plea at Gods bar to tell the Lord how many Sermons you have heard surely it will be the bringing of Uriahs letter it will be an evidence against you How subtile is the heart to plot its own death and bring a man to hell in the way of duty 2. Our graces the heart is like a flattering glass that would make the hypocrite look fair the foolish Virgins thought they had oyle many strongly conceit they have grace but have none The hypocrites knowledge is no better than ignorance 1 John 2.4 He hath illumination but not assimilation he is not made like Christ The hypocrites faith is fancy he believes but his heart is not purified * Acts 15.9 he pretends to trust God in greater matters but dares not trust him in lesser he will trust God with his soul but not with his estate Well if the heart be thus deceitful what need have we with all keeping to keep the heart do with the heart as with a cheater we will trust a cheater no further than we can see him the heart is a grand cheater it will supplant and cozen try it but do not trust it Prov. 28.26 He that trusteth in his own heart is a fool 2. We must excubias agere keep the heart with watch and ward because it is not only false but fickle God complains of Israel that their goodness was as the early dew Hos 6.4 The Sun ariseth and the dew vanisheth the
heart sometimes seems to be in a good frame but it soon alters set the water on the fire it boyles set it in the open Aire it freezeth Those good affections which boyle in the Church often freeze in the Shop one day a Christian is quick and lively in prayer another day like the Disciples heavy and sleeping Luke 22.45 At one time a Christian is like David when he danced before the Ark with all his might 2 Sam. 6.14 At another time like Sampson when his hair was shaved and his strength went from him Judges 16.19 When the gold hath been made pure in the fire it remains pure but it is not so with the heart when it hath been purified in an Ordinance it doth not remain pure it gathers new soile and dross The heart is one day humble next day proud one one day meek the next day passionate one day quick in its motion towards heaven the next day the clock is set back 't is with the heart as with a sick mans pulse which alters almost every quarter of an houre The heart being so full of variation and inconstancy it is needful to keep the heart with all keeping the heart like a Viol will soon be out of order therefore we must often scrue up the strings and keep the instrument in tune that we may make melody in our heart to the Lord * Ephes 5.19 3. The heart must especially be looked to and watched because the heart is the fountain of all our actions and purposes the heart doth either sweeten or poyson all we do the heart is the spring which makes the current of our life run either pure or muddy the heart is the Throne either of sin or grace If the root be soure no sweet fruit can grow upon it so if there be a root of bitterness springing uâ—n the heart * Hebr. 12.15 it is impossible that our services should give a sweet rellish As in the natural body the heart is the fountain of life if the heart lives the whole body lives if the heart be tainted and poysoned the body dies So it is in a spiritual sense if the inner man of the heart be holy then the thoughts and actions are holy if the soul be earthly and impure the actions receive a bad tinâ—ture In Religion the heart is all we judge of mens heart by their actions God judgeth of mens actions by their hearts the heart differenceth actions Amaziah did that which was right in the sight of the Lord but not with a perfect heart 2 Chron. 25.2 But of Asa it is said his heart was perfect all his dayes 2 Chron. 15.17 It is the heart gives the denomination to a thing now if the heart be the spring which makes our actions good or bad then the heart is chiefly to be watched and tended preserve the spring pure keep thy heart with all diligence Use 1 1. It shews a difference between the godly and the wicked Inform. the hypocrite looks most to externals he keeps his actions from blotting he sets a watch before his lips the godly man sets a watch before his heart his main work lies within doors he sees the first ebullitions and risings of sin and grieves for them he labours to set his heart right the heart is the Altar which sanctifies the gift Use 2 Reproof 2 If we are to keep our hearts with all keeping then it reproves four sorts of persons 1. Such as have no care at all about their hearts they will have a care to keep their land that it be not morgaged but no care to keep their hearts Salvation and blessedness depend upon the keeping of the heart yet how few mind their hearts they let the Divel get into their hearts The Shepherd keeps his Flock the Physitian keeps his Receits the Lawyer keeps his Evidences the Merchant keep his Wares the Covetous man keeps his gold but few that keep their hearts Quest Quest Why do not men keep their hearts Answ 1 Answ 1. Because they study not the preciousness of them what a treasure is the heart it is divinely ennobled it is capable of glory but few know the worth of this jewel 2 Men keep not their hearts because they are taken up Answ 2 in keeping other things Cant. 1.6 My own vineyard have I not kept Many a man may say I have been cumbred about the world I have been keeping my estate tending my lusts but my own heart hath been neglected my own vineyard have I not kept Judas was keeping the bag when he should have kept his heart 3. Men keep not their hearts because they keep themselves Answ 3 in sloth to keep the heart requires diligence and few are willing to put themselves to the trouble but should not a Merchant keep his books of account because he finds some trouble in it 4. Some think their hearts are so good that they need Answ 4 not spend time about them to keep them Many a bold sinner is presumptuously confident of heaven he thinks he wants nothing but taking possession hence it is he never looks into his heart or searcheth his evidences till it be too late 2. It reproves them who when they should be keeping their hearts fall asleep Mat. 13.25 While men slept the enemy came and sowed tares When men are asleep and neglect their spiritual watch the Divel comes and sowes poysonful seeds in their hearts seeds of malice pride lust they say when the Dragon is asleep a jewel is taken out of his head so the Divel takes away this jewel of the heart while men sleep in security 't is death for a Souldier to fall asleep upon his guard 3. It reproves them who instead of keeping their hearts have suffered them to be stollen away The love of the world hath stollen away mens hearts we may make an hue and cry after hearts Satan catcheth mens hearts with a golden bait this this is the reason why preaching the Word doth so little good Ministers preach to mens ears but the world hath stollen away their hearts 4. It reproves those who keep half of their heart but not all they have affections to good things but let out some rooms of their heart to sin Hâ—rod did many things but he let out one room of his heart to the Divel he lived in incest * Ubi regnat peccatum non potest regnaâ—e Dei regnum Auâ— The true mother would not have the childe divided God will not endure to have the heart divided he will have the whole heart kept for him Use 3 3. It exhorts Christians to keep their hearts Merchants complain of losses at Sea Exhort but whatever we lose if we can keep our hearts we shall do well enough Keep thy heart with all diligence This is I confess an hard work Eliah found it easier to shut heaven by prayer than to shut his heart from evil thoughts * Facilius est coelum obseâ—aâ—e quam
heart let thy delight be in them that excell in vertue Psal 16.3 The Saints carry the Lanthorn of the Word along with them it is good to walk with them that carry the light Answ 3 3. If you would keep your heart watch over your passions the heart is ready to be destroyed by its own passion as the Vessel is to be overturned with the Sail the heart doth sometimes sink in sorrow swell with anger and abound excessively with carnal joy Diagoras seeing his three sons in one day crowned Conquerors dyed for joy Passion transports beyond the bounds of reason 't is a kind of phrensie that possesseth Lay the curben-bit of restraint upon your passions or your hearts will run wilde in sin take heed of enflaming your spirits as a man would avoid those wines and strong waters that may heat his blood cut off all occasions that may awaken this FURY take away the fuel that feeds this fire When this viper of passion begins to gather heat pray it down Prayer saith Luther takes down the swelling of the soul and abates the heat of inordinate affections How dangerous are these fiery exhalations Moses in a passion spake unadvisedly with his lips Psal 106.33 A man in a rage is like a ship in a Tempest that hath neither Pilot or Sails or Oars to help it but is exposed to the Waves and Rocks how many have lost their hearts in a storm Answ 4 4. If you would keep your heart keep all the passages to your heart he that would keep a City keeps the Forts and Outworks keep especially the two Portals of the heart fast the eye and the ear 1. Keep the eye the eye oft sets the heart on fire Job did make a Covenant with his eyes Job 31.1 * Voluit reducere speciem sensus externi ad tandem speciem cum inteâ—o The Serpent sometimes creeps in through the Window or Casement into a Room the old Serpent the Divel creeps through the Casement of the eye into the heart the eye is taster to the appetite First Eve saw the Tree was good for food then she took of the fruit Gen. 3.6 Look to the eye some of the Heathens have pulled out their eyes because they would not be enticed by impure objects I say not pull out the eye only keep the Portal shut the Romans never did let their prisoners go abroad but their Keepers went with them never send thine eyes abroad but send their Keepers with them 2. Keep the ear much sin is conveyed to the heart through the ear the Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupt communication Eph. 4.29 Because impure discourse corrupts and poysons the heart Keep thy ear open to God and shut to sin deafen thy ears to the lies of the slanderer and heretick let not him have thy ear who comes to rob thee of thy heart 5. If you would keep your heart get Christ into your Answ 5 heart Eph. 3.17 That Christ may dwell in your heart Nothing can hurt but sin if Christ be in the heart he will purifie it his Spirit is the refiners fire Mal. 3.2 If Christ be in the heart he will adorn it he will bring in the rich furniture of his graces and so beautifie the hidden man of the heart 1 Pet 3.4 If Christ be in the heart he will defend it the Castle of the heart can never be taken if Christ be in it Let Satan dig his Mines lay his Train of powder shoot his Balls of wilde-fire if the Lord of Hosts pitch his Tent in the heart it can never be taken by storm 6. If you would keep your hearts have a care to keep Answ 6 your thoughts Jer. 4.14 How long shall vain thoughts lodge within thee What though you set a watch before the door of the lips if you let your heart run out in vain impure thoughts the heart is the presence-chamber which is to be kept for God vain thoughts defile the Room and make it unfit for God to come into The thoughts make way for sin while the mind is musing the heart burns David let his heart rove into wanton thoughts and that made way for the act of adultery 2 Sam. 11.4 Thoughts are Purveyers for sin they do first start sin and then the heart hunts it Answ 7 7. If you would keep your heart keep your accounts well bring thy heart often to trial put queries to thy heart O my heart what dost thou whether goest thou see what work lies undone what sin thou hast to bewail what grace to strengthen search thy evidences examine thy title to Christ 2 Cor. 13.5 Traverse things narrowly in thy soul see if there be no sin countenanced search as Israel did for Leven keep a Diary in thy heart see how things go in thy soul be not a stranger at home for want of this pâ—lying with the heart many are kept in the dark and understand not the true state of their souls they live known to others but dye unknown to themselves O what wisdom is it for a Christian to be much with his own heart he that would keep his Estate must keep his Account-books well Christian redeem time every day to turn over the book of conscience trade with thy own heart it will be stealing out to sin call it often to account Seneca would every night when his candle was out ask himself what he had done that day often reckonings keep God and the conscience friends Answ 8 8. If you would keep your heat set fences about your heart those who would keep fruit or flowers fence them in There are foure Fences we should set about our hearts to keep them Fence 1 1. The fear of God Prov. 23.17 Be thou in the fear of the Lord all the day long As in natural fear the spirits recoil to the heart to keep it so the fear of God preserves the heart fear puts an holy awe upon the soul and keeps it from sinful excursions fear bolts the door of the heart against vanity Prov. 16.6 By the fear of the Lord men depart from evil As a Noble-mans Porter stands at the gate to keep out every thing that is unseemly from being brought into the house so the fear of God stands as an armed man at the gate of the heart to keep out tentations from entrings fear lies sentinel it stands as a Watchman on the Tower and looks every way to see what danger is approaching fear will not admit any thing into the soul which is dishonourable to God 2. Love without fear makes us presume and fear Fence 2 without love makes us despair the love of God is the most forcible Argument to prevail with an ingenious spirit Thus love argues Hath God given me Christ hath he joynted me in the promises hath he setled a Reversion of heaven upon me and shall I walk unworthy of this love shall I voluntarily sin against this God No I will rather dye than sin this made
continual wrestling as Jacob wrestled with the Angel so we must wrestle with our corruptions we must not lay our sins in our bosome but set our feet upon their necks if we foyle our sins and get them down 't is not baseness or cowardise to strike them when they are down and we must wrestle with Satan wrestlers get one within another Satan labours to get within us and give us a fall as he did our first Parents What the Divel would have done to Christ thrown him from the pinacle of the Temple Mat. 4. that he did to our first parents he threw them down from the Pinacle of happiness therefore we must wrestle with him resist the Divel and he will flie from you Jam. 4.7 3. Sometimes the life of a Christian is compared to fighting 1 Tim. 6.12 Fight the gâ—od fight of faith Christ is the Captain of the Saints Forces he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Captain of their salvation Hebr. 2.10 We must all be Military persons faith is our shield hope is our helmet the Word of God our sword we come into the world as into a field-battel lusts war against us 1 Pet. 2.11 Good reason therefore that we should war against them 't is a day of battel and it is dangerous going abroad without our Armour 4. Sometimes a Christians work for heaven is compared to the running of a race so in the Text Know ye not that they which run in a race run all but one receiveth the prize So run that ye may obtain In which words the Apostle seems to allude as learned Writers observe either to the Olympian games which were kept every fifth year in honour of Jupiter or to the Isthmian games celebrated near Corinth in the honour of Neptune in which games they did put forth all their strength to win the prize So saith the Apostle Run the race of Christianity which is set before you with a winged swiftness that ye may obtain the prize of salvation The words fall into two general parts 1. The race to be run 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so run 2. The end of running 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye may obtain The Observations out of the Text are these two 1. That Christianity is a race 2. That wise Christians should labour so to run as to win the prize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so run that ye may obtain Doctr. The first Doctrine is That Christianity is a race or the life of a Christian is a race Hebr. 12.1 Let us run with patience the race that is set before us We must be Viatores before we are Comprehensores heaven is a place of rest Hebr. 4.9 There remains a rest for the people of God No more wrestling there for then we have overcome the enemy the Saints in glory are set forth with Palms in their hands Rev. 7.9 in token of victory No more running there for the prize being obtain'd the Saints have Thrones to sit and rest themselves upon Revel 3.21 But this life is a race and it must be run and so run For the illustration of the Doctrine there are three things to be opened 1. Wherein a Christians life is compared to a race 2. Wherein the Christian race differs from other races 3. Why this race must be run 1. Wherein a Christians life is compared to a race that appears in four particulars 1. In a race there is the way or path to run in * Stadium locut erat in quo cursu câ—rtabatur pedibus aut equis Estius so in Christianity there is the path-way in which we must run Psal 119.32 I will run the way of thy Commandments this is a good old way Jer. 6.16 'T is as good as it is old The way of sanctification and obedience is the way the Saints have gone in and the way which God hath been found in this way we are to run in is 1. A pleasant way 't is sweetned with comfort Prov. 3.17 All her wayes are pleasantness Rom. 15.13 Joy in believing The way of Religion is strowed with Roses oh the bunches of grapes that God cuts down the flagons of wine that he gives to those that turn their feet into this way 2. The way of Gods Commandments is a clean way 't is a way paved with holiness Isa 35.6 Christians may run in this way and never wet the sole of their feet the way of sin is defiling such as use themselves to this way the filth of hell sticks upon them in the wayes of sin there are such deep sloughs that men sink into perdition but the way of the Christian race is clean such as run this race cleanse themselves from all pollution of flesh and spirit perfecting holiness 2 Cor. 7.1 2. A race is laborious the running of a race is a violent exercise men do vires exerere put forth all the strength of their bodies in running Thus Christianity is a race for labour we must put forth all our strength in this race My soul followeth hard after God Psal 63.8 I reach forward Phil. 2.13 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies I stretch my neck forward and saith the Apostle I press 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward the mark as runners in a race gather up their feet with all swiftness and stretch themselves forward to lay hold on the prize 't is not an idle wish a dead prayer will win the garland but a Christian must put forward with all speed and vigour of affection that he may obtain what he runs for 3. A race is short breve curriculum as Horace calls it the Greek word for a race 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a short stage of ground the Olympian race contained six hundred feet 't was one hundred twenty paces long as Authors report A race is but a short space of ground it is soon run Thus our time being short our race cannot be long and this may encourage us in the race of Religion and keep us from being out of breath remember it is but a short race 1 Pet. 5.10 After ye have suffered awhile So I may say after ye have run awhile you will be at the end of the stage it is but awhile Christians and you shall have done wrestling weeping praying and you shall reap the fruit of all your prayers it is but awhile and you shall have done suffering and be among the spirits of just men made perfect it is but awhile and you shall be at the end of your race 1 Pet. 1.9 Receiving the end of your faith c. How should a childe of God rejoyce to think he hath got over a good part of his race and is almost at the end as Doctor Taylor Martyr once said I have but two stiles to go over and then I shall be at my Fathers house You that have set out betimes for heaven now are in your old age comfort your selves with this you have but a few steps more to take
are slow-paced in Religion who creep but do not run their motion is like the motion of the eighth Sphere slow and dull they should be like the Sun in the firmament which is swift when they are like Sun on the Dial which moves very slow many Christians move so heavily in the wayes of God that it is hard for standers by to judge whether they make any progress or no they are hasty in their passion but slow of heart to believe Luke 24.25 what haste did Israel make in their march when Pharaoh was pursuing them what need have Christians to expedite their race when the Divel is behind pursuing and ready to overtake them and make them lose the prize we read in the Law that God would not have the Asse offered in sacrifice he hates a dull temper of soul the Snaile was accounted unclean Levit. 11.30 the slow-paced Christian will be taken tardy at last and misse of the prize Branch 4 4. It reproves those who begin the race of Christianity but do not persevere to the end of the race they faint by the way Ye did run well who did hinder you that ye should not obey the truth Gal. 5.7 the Crown is set upon the head of perseverance he that runs half the way and then faints loseth the Garland 'T is sad for a man to come near to heaven and then tyre in the race as it is to see a ship cast away in sight of the shore Nay what shall we say to them who do worse than tire in the race they run backward into the way of profanesse as Julian Gardner and others there is no going to heaven backward such do cast reproaches upon the wayes of God better never begin the race than run back 2 Pet. 2.21 For it had been better for them not to have known the way of righteousness then after they have known it to turn from the holy Commandement A Souldier that runs from his Colours and lists himself in the enemies Regiment if he be taken must expect Martial Law Heb. 10.38 If any man draw back my soul shall have no pleasure in him God will bear with infirmity but he will punish treachery wrath shall smoak against the Apostate fury will display itself in its bloody colours indeed in War there is a retreating sometimes which if it be done politickly and to the enemies disadvantange it is called an honourable retreat but in a race to heaven there must be no retreats these are not honourable retreats but damnable retreats whosoever draws back it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perdition Heb. 10. ult 3. Let all Christians be exhorted to run this heavenly Use 3 and blessed race of Religion Exhortat what Arguments shall I use to perswade look upon other creatures wing'd with activity and then Christian shame thy self Look into the firmament and see the Sun as a Gyant running his race Psal 19.5 and dost thou stand still look into the Aire see the birds soaring aloft and mounting towards heaven look into the earth see the Bees working in the Hive look upon the Angels they are swift in obedience look upon other Christians near thee thou shalt find them their race reading at praying weeping and hast thou nothing to do look upon thy precious time time runs and dost thou stand still look upon the wicked how quick are they in sin and shall they run faster to hell than thou dost to heaven nay look upon thy self how industrious art thou for the world rising early compassing Sea and Land and yet how stupid and heartless in the matters of salvation wilt thou run for a feather a bubble and not run for a Kingdom To quicken your pace in godliness consider what the prize is we run for it is a Crown of glory * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This incircles all blessedness within it there will soon be an end of our race but there will be no end of our Crown this blessed reward should quicken uâ— in the race but how shall we run the race so as to obtain 't is sad to run in vain Phil. 2.16 this brings to the next Use 4 Direction 4. I shall prescribe some Directions about this heavenly race 1. Take heed of those things which will hinder you in your race As 1. Shake off sloth idleness is pulvinar Diaboli the sluggish Christian will never win the race he is asleeping when he should be running sloth is the rust of the soul 't is the disease of the soul a sick man cannot run a race Prov. 12.27 The slothful man roasteth not that which he took in hunting he will rather fast than hunt for Venison oh shake off sloth abandon this idle Divâ—l if ye intend a race 2. Throw off all weights There are two sorts of weights we must throw off 1. The weight of sin Heb. 12.1 Let us lay aside every weight and the sin that doth so easily beset us and let us run the race The Prophet David felt this weight Psal 38.4 Mine iniquities are gone over mine head as an heavy burden they are too heavy for me If we do not throw off this weight by repentance it will sink us into hell A man cannot run a race with a burden upon his back an unclean person cannot run the race of holiness a proud man cannot run the race of humility a self-willed man cannot run the race of obedience O Christian unburden thy soul of sin through off this weight if thou intendest to lay hold on the Crown 2. The second weight the Spiritual Racer must throw off is the world This is a golden weight which hath hindred many and made them lose their race So far as the world is a weight throw it off I say not lay aside the use of the world but the love of it * 1 Joh. 2.15 When the golden dust of the world is blown in mens eyes it blinds them that they cannot see their race 3. Discard false Opinions about this race as 1. That the race is easie many a man thinks he can run the race from earth to heaven on his death-bed O sinner thou that say'st the race is easie art a stranger to the Christian race Thou art dead in sin till a supernatural Principle of grace be infused Ephes 2.1 is it easie for a dead man to run a race to run the way of Gods Commandements is against nature and is it easie for a man to act contrary to himself is it easie for the water to run backward in its own channel is it easie for a man to deny himself to crucifie the flesh to behead his beloved sin oh take heed of this mistake that the Christian race is easie Do you know what Religion must cost you and what Religion may cost you 2. The second false Opinion we must beware off is that the race to heaven is impossible there is so much work to do that sure we shall never win the race Cyprian
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
their Relations consider 1. He who is not good in his Relations goes under the just suspition of an Hypocrite let a man seem to be a penitent or Zelot yet if he bear not fruit proper to his station he is no tree of righteousness but some wild degenerate plant There are some will pray hear Sermons discourse well this is good but what means the bleating of the sheep they are not good in their Relations this discovers they are foundered and unsound A good Christian labours to fill his Relations and to go through all the parts of Religion as the Sun through all the Signs of the Zodiack I like not those Christians who though they seem to be travelling to heaven yet leave the duties of their Relations a as Terra incognita which they never come near 2. The excellency of a Christian is to bring forth proper fruit * Perfectum est quod propriam attâ—ngit virtutem wherein lies the goodness of a member in the body but to discharge its proper office The eye is to see the ear to hear c. So the excellency of a Christian is to bring forth that fruit which God hath assigned him what is a thing good for which doth not do its proper work what is a Clock good for that will not strike what is a ship good for that will not saile what is a Rose good for that doth not smell what is that Professor good for that doth not send forth a sweet perfume in his Relation the commendation of a thing is when it puts forth its proper vertue 3. Not to bring forth suitable fruit spoils all the other fruit which we bring forth If a man were to make a Medicine and should leave out the chief ingredient the Medicine would lose its vertue If one were to draw a Picture and should leave out an eye it would spoile the Picture there are many to whom Christ will say at the day of judgement as to the young man Luke 18.22 Yet lackest thou one thing Thou hast pray'd and fasted and heard sermons yet lackest thou one thing thou hast not been good in thy Relations 4. Relative graces do much beautifie and set off a Christian It is the beauty of a Star to shine in its proper Orbe Relative grace doth bespangle a Christian 5. A good Christian brings forth seasonable fruit Psal 1.3 he that bringeth forth fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his season * Eccles 3.1 every thing is beautiful in his time Eccles 3.11 That may be good at one time which at another may be out of season There is a great deale of skill in the right timing of a thing duties of Religion must be perform'd in the fit juncture of time 1. Christian duties that relate to our Neighbour must be observed in their season 1. Our reproving others must be seasonable Reproof is a duty when we see others walk irregularly like souldiers that march out of Rank and File we ought mildly yet gravely to tell them of their sin Levit. 19.17 but let this fruit be brought forth in its season 1. Do it privately Matth. 18.15 Go and tell him his fault between thee and him alone 2. Do it when thou seest him in the best temper not when his passions are up that were pouring oyle on the flame but when his spirit is meekned and calm'd you put the seal on the wax when it is soft and plyable there is a time when mens spirits are more flexible and yielding now is the fittest season to stamp a Reproof upon them and it is likelyest to take impression When Abigail reproved Nabal it was in the right season not when he was in wine but when he was in his wits and was fit to hear a Reproof 1 Sam. 25.37 3. Another season for Reproof is in the time of affliction Affliction tames mens spirits and now a word of Reproof spoken prudentially may work with the affliction a bitter potion is not refused if in case of extremity of pain Affliction opens the ear to Discipline * Job 36.10 2. Our comforting others must be seasonable Prov. 15.23 A word spoken in due season how good is it when we see one fallen into sin and with Peter weeping bitterly oh now a word of comfort will do well The cestâ—ous Corinth being deeply humbled the Apostle calls for oyle and wine to be poured into his wounds 2 Cor. 2.7 Ye ought rather to comfort him and the reason is given lest perhaps such an one should be swallowed up of sorrow When the soul is wounded for sin now bring the mollifying oyntment of a promise Jer. 3.1 hang out free graces Colours display the glory of Gods Attributes his Mercy and Truth to the sinner when the spirit is broken a word of comfort spoken in season is the putting it in joynt again Gal. 1.6 this is to bring forth seasonable fruit when we give wine to them that are of a heavy heart Prov. 16.4 Pleasant words are as an honey-comb sweet to the soul Jobs friends pretended to comfort him but instead of pouring oyl into the wound they poured in vinegar 2. Duties of Religion that relate to God must be performed in their season 1. Mourning for sin is a duty God loves a contrite heart Psal 51.17 how powerful with God is the weeping Rhetorique that a poor sinner useth but yet there is a time when mourning may not be so seasonable when God hath given us some eminent signal deliverance and this mercy calls aloud to us to rejoyce but we hang our Harps upon the willows and sit weeping this sadness is fructus intempestivus fruit out of season there was a special time at the feast of Tabernacles when God called his people to rejoycing Deutr. 16.15 Seven dayes shalt thou keep a solemn feast unto the Lord thy God and thou shalt surely rejoyce Now if the Israelites had sat heavy and disconsolate at that time when God called them to rejoycing it had been very unseasonable like mourning at a wedding when we are called to thanksgiving and we mingle our drink with tears is not this to be highly unthankful for mercy God would have his people humble but not ungrateful 'T is the Divels policy either to keep us from duty or else to put us upon it when it is least in season 2. Rejoycing is a duty Psal 33.1 But when God by some special providence calls us to weeping now joy is unseasonable this is that which God complains of Isa 22.12 In that day did the Lord of Hosts call to weeping and behold joy and gladness c. Oecolampadius and others think it was in the time of King Ahaz when the signs of Gods anger like a blazing star did appear * Cum jam prae foribus esset inâ—â—tus now to be given to mirth was very unseasonable ver 14. Surely this iniquity shall not be purged from you till you die saith the Lord of Hosts In the Hebrew it is 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 If this iniquity be purged it is a concise form of an Oath as if God had said I swear it shall not by any prayer or sacrifice be expiated the fruit of joy must be brought forth in its season 3. Reading the VVord is a duty Joh. 5.39 but this fruit must be brought forth in its season To read at home when the Word is a preaching or the Sacrament celebrating is unseasonable nay sinful as Husha said 2 Sam. 17.7 The Counsel is not good at this time so I say of reading the VVord at home in time of publick administrations it is not good at this time one duty is to prepare for another but not to justle out another fruit must put forth seasonably The great God who hath appointed the duties of his worship hath appointed also the time God enjoyn'd a set time for the Passeover when they were to bring their offering to the Lord Numb 9.2 3. Let the Children of Israel keep the Passeover at his appointed season in the fourteenth day of this moneth c. had the people of Israel been reading the Law at home or praying in the time of the Passeover it had not been in season and God would have punished it for a contempt ver 13. The man that forbeareth to keep the Passeover even the same soul shall be cut off from among his people If when publick Ordinances are administred any person whether out of pride or sloth shall stay at home though he may have his private devotions yet he brings forth fruit out of season and let that man know he shall bear his sin Let all the trees of righteousness bring forh seasonable fruit in prosperity be thankful in adversity patient To every thing there is a season Eccles 3.1 The Psalmist saith He appointed the Moon for his seasons Psal 104.19 If the Moon should shine at noon-day or the Sun shine at midnight this were not in season so it is in Spirituals To excite to seasonable fruit consider 1. The seasonableness of a thing puts a value and pretiousness upon it There are certain meats which we eat of when they are in season if they be out of season we care not for them we value a seasonable kindness else it is worth nothing Duties of Religion performed in their season are glorious 2. Creatures by the instinct of Nature observe their season Jer. 8.7 Yea the Stork in the heaven knoweth her appointed times and the Turtle c. Pliny saith they observe the season of changing their climate and shall not Christians observe their seasons when to mourn when to rejoyce let not the Stork and Turtle outwit them 3. Duties of Religion not well timed are dangerous a strong purgation may sometimes be good but to give it out of season when nature is spent and between fainting fits it may kill the patient Snow and Hail are good for the ground when they come in their season but when the Corn is ripe now a storm of Hail would do hurt and be like a Flail to thrash the Coâ—n out of the Ear. Mourning in a time of joy private duties in time of publick is as unseasonable as Snow and Hail in Harvest and will prove no lesse prejudicial 1. It shows us who is a Christian in Gods Kalendar Use 1 namely the fruit-bearing Christian Informat As soon as the sap of grace is infused it puts forth it self in Evangelical fruit No sooner was Paul converted but he became a plant of renown he did bring forth rare fruit humility faith heavenly-mindedness he was one of the most fruitfull Trees that ever God planted in his Vineyard The Jaylor when God had changed him from a wild tree to a tree of Righteousness brought forth sweet and generous fruit How kindly did he use the Apostles he set meat before them and washed their wounds Acts 16.33 34. he who was before their Jaylor becomes now their Nurse and Physitian It is impossible for a man to be ingraffed into Christ who is so full of juice and succulency but he must needs be fruitful He who is a branch of this Tree though before he were like Aarons dry Rod yet now he blossoms and brings forth Almonds Use 2 2. Here is an Indictment against three sorts Reproof 1. Such as bring forth no fruit Hose 10.1 Israel Branch 1 is an empty Vine O how many unfruitful hearers are there who evaporate into nothing but froth and fume being like those ears which run out all into straw they give God neither the early fruit nor the latter There are many Christians like Arbors covered only with the leaves of profession they may be compared to the wood of the Vine which is good for nothing Ezek. 15.2 He who hath not the fruits of the Spirit * Gal. 5.22 hath not the Spirit and he who hath not the Spirit of Christ is none of Christs Rom. 8.9 and if he be not Christs whose is he then I fear the sinne of this Age is unfruitfulnesse Never more labouring in Gods Vineyard and yet never lesse fruit instead of the Figtree and Pomgranate we have abundance of barren willows grow among us Ministers say they fear they spend their labour in vain many are perverted few converted Papists and Heretiques see the fruit of their labours millions are made Proselites to Rome Satan never had such an harvest in England as of late years but how few are savingly wrought upon how few fruitful plants they are as the gleanings after Vintage This is a lamentation and shall be for a lamentation The silver showers of the Sanctuary fall upon barren ground Histories relate that in some Countries they have no Trees at all growing I will not be so uncharitable as to say we have no trees of Righteousness in England blessed be God we have some trees laden with Gospel-fruit Plants of renown but few trees in comparison of the Thorns and Briars that grow we have many will commend fruit but few that bear fruit To the unfruitful Christian let me say four things 1. Unfruitfulness is a shame Barrenness of old was counted a great shame For a tree in winter to be fruitless is no great wonder but in the Spring and Summer to be without fruit is a reproach to the Tree So in the winter of ignorance and Popery to have less fruit was lesse culpable but in the Spring time of the Gospel when the Sun of Righteousness hath shined so gloriously in our Horizon now to be without fruit is a reproach not to be wiped away men think it a shame to want an eye or a limb but it is a greater shame to want fruit 2. What account can the unfruitful Christian give to God God will come with this question Where is your fruit a godly man dies full of fruit Job 5.26 Thou shalt come to thy grave in a full age like as a shock of Corn c. The unfruitful Christian comes to his grave not as shock
obedience The Saints renowned of old have ever received their commendations and titles of honour from their obedience Moses a man mighty in words and deeds Acts. 7.22 Cornelius a man fearing God giving much alms When Christ pronounceth the sentence of absolution see how it runs Come ye blessed of my Father inherit the Kingdom for I was an hungred and ye gave me meat thirsty and ye gave me drink Matth. 25.34 35. Christ is not said at the last day to reward men according to their knowledge but their deeds Behold I come quickly and my reward is with me to give every man according as his works shall be Rev. 22.12 So then if the Scripture that Mercurial rod points out no other way to happiness but practice then it is in vain to expect it any way else 2. It appears by Reason happiness is not attainable but in the use of means now the use of means implies practice Salvation must not only be sought out by knowledge but wrought out by practice Phil. 2.12 There can be no Crown without running no recompence without diligence If happiness comes only in the use of means then it is neither imaginable or feasible without practice Use 1 1. If it be only the doing part of Religion makes men happy Reproof Then it sharply reproves them who know much yet do nothing they talk of God but do not walk with God men are all for knowledge because it is counted an Oâ—nament they would be stuck with this gay flower but one leaf of the tree of life is worthy all the tree of knowledg T is better to practice one truth then to know all herein most Christians are defective they have with Rachel good eyes but they are barren Mephibosheth caught a fall and became lame 2 Sam. 4.4 Since Adams fall men are lame on their feet they walk not in the wayes of obedience Men know coveteousness is a sin The Greek word for coveteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an immoderate desire of getting * Ex vi nominis significat studium semper plus habendi Ger. like Midas who desired every thing he touched might be turned to gold the several species of sin grow upon this root of coveteousness 2 Tim. 3.2 Yet men live in this sin and nothing can cure them of this dry dropsie Amos 2.7 that pant after the dust of the earth Men know swearing is a sin for this the land mourns Jer. 23.10 Sinners let their oaths flie and God sends a flying roul against them Zach. 5.2 3. Yet they will not leave this sin They know drunkenness to be a sin there is death in the Cup yet the drunkard will drink it off Men know uncleanness to be a sin Exod. 20.14 it wasts their strength blots their name wounds their conscience wronges their posteritie damnes their souls Rev. 22.15 yet they will follow this sin and burn in lust though they burn in hell Transiens est quod delectat aeternum quod cruciat Men know they should be winged with activity in the duties of religion but they can be content to let these duties alone They know they should mortify the flesh pray in their families be just in their dealing give alms to the poor but if there were no other Bible to teach us these things than the lives of most we should not know there were any such duties Commanded For the most part men are no changlings what they were twenty thirty years ago they are the same still as proud and unreformed as ever The best Tooles have been either broke or worn out upon their rockie hearts yet they are as unhewn and unpolished as ever The Bellows are burnt the lungs of Gods Ministers are wasted yet how much reprobate silver remaines still in many of our Congregations If none are happy but doers of the word how few will be saved But why do so few come up to the Practical part of religion Surely it is 1. for want of deep humiliation he that hath the spirit of bondage let loose upon him apprehends himself as it were in the Forlorne-hope he sees the sea of his sins before him ready to swallow him up and the justice of God behind pursuing and ready to overtake him he cries out as St. Paul Act. 9.6 Lord what wilt thou have me do Wilt thou have me repent believe I stand ready prest to what ever service thou Commandest the humbled sinner doth not dispute but obey The seed that had not depth of earth withered and came to nothing Math. 13.5 6. The reason men do not bring forth the fruits of obedience is because they have not depth of earth they were never yet deeply humbled for sin A proud man will never obey instead of trampling his sins under his feet he tramples Gods Laws under his feet Jer. 43.3 4. He who stoops in humility is the likeliest to put his neck under Christs yoak he that sees himself within an inch of hell asks the Jailors question What must I do to be saved Act. 16.30 What will not a condemned man do for a pardon 2. Want of Practice is for want of faith Isa 53.1 Who hath believed our report This makes Sermons to be like showres of raine falling upon a rock they neither mollifie nor fructifie because men are in part infidels they had rather dispute then believe such as live Scepticks die Atheists Did men believe sin were so bitter that wrath and hell followed it would they take this serpent into their bosom Did they believe there were a beautie in holiness did they believe godliness were gain that there were joy in the way and heaven at the end would they not turn their feet into the way Men have some slight transient thoughts of these things but their judgments are not fully convinced nor their conscience fully captivated into the belief of them This this is Satans master-piece his draw-net by which he drags millions to hell by keeping them in infidelitie he knows if he can but keep them from the belief of the truth he is sure to keep them from the practice of it 3. Mens backwardness to Practice is from the difficultie of the practical part of religion it is easie to hear a truth to give some assent to commend it to make a profession of it but to digest a truth into practice this is hard and men are overgrown with sloth they are loth to put themselves to too much trouble Prov. 19.15 Can men dig for gold and not for the Pearl of price Can they take pains in the pursuing of their sins and will they be at no paines for the saving of their souls I dare be bold to say It costs many a sinner more sweat and labour in toyling about his lusts then it costs a Saint in serving his God * Impij quare strenuè serviunt diabole Cypr. 4. The World comes between and hinders The thorns choak the seed of the Word Men practice so much in the world
the fruit of thy body and the fruit of thy ground blessed shall be thy basket and thy store c. If thou shalt keep the Commandements of the Lord thy God c. He that hath a fruitful Heart shall have a fruitful Crop God will make him to thrive in his Estate And his basket shall not only be full but blessed God will bless what he hath Here is not only the Sack full of corn but money in the mouth of the Sack 2. Spiritual blessings Exod. 19.5 If ye will obey my voice indeed then ye shall be a peculiar Treasure to me above all people You shall be my Portion my Jewels the Apple of my eye I will give Kingdoms for your ransome Jer. 7.23 Obey and I will be your God I will make over my self to you by a deed of gift What a Superlative distinguishing mercy is this Psal 14.4 Happy is that people whose God is the Lord. 3. Eternal blessings Heb. 5.9 Christ became the author of Eternal salvation to all them that obey him It is a salvation that bears date to eternity Oh then who would not be in love with obedience while we please God we pleasure our selves * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer II. We are ready to say as Amaziah 2 Chron. 25.9 But what shall we do for the hundred Talents Ye see brethren you are no losers by Obedience who did ever kindle a fire on Gods Altar for nought Mal. 1.10 3. I shall lay down some Rules to help Christians in Use 3 their Obedience Direction that it may be the Sacrifice of a sweet smelling savour to God Obedience must have these four Ingredients in it It must be cordial Deutr. 26.16 The Lord thy God hath commanded thee to do these statutes thou shalt therefore keep and do them with all thy heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 6.17 Ye have obeyed from the heart * Obedienta non servili metu sed cordis affectu servanda non timore poenae sed amorae justitiae Obedience without the heart is like fire on the Altar without Incense The heart is the seat of Love and 't is Love perfumes every duty The heart makes service a Free-will offering else it is but a tax Cain brought his sacrifice not his heart it was rather a mulct than an Offering Without the heart our Religion is like the Angels assuming dead bodies those bodies did eat and drink and walk but they had no soul to animate them They did movere not vivere how many do but assume the duties of Religion Obedience without the heart is hypocrisie How canst thou say I love thee when thy heart is not with me Judg. 16.15 2. Obedience must be extensive it must reach to all Gods Commandments 1 King 9.4 Luke 1.6 Quest But who can arrive at this Answ Though we cannot keep all Gods Commandements Legally yet we may Evangellically A good Christian 1. Consents to the equity of the whole Law Rom. 7.12 The Law is holy and just and good he sets his seal to every Law 2. He doth make conscience of every Law David had respect to all Gods Commandments Psal 119.6 his eye was upon all every command hath such authority upon a Christian that he knows not how to dispence with it though he fail in every duty yet he dares not neglect any duty 3. A child of God desires to keep every command Psal 119.5 O that my wayes were directed to keep thy statutes what a child of God wants in strength he makes up in will Rom. 7.18 To will is present The regenerate Will stands bent to all Gods Precepts 4. The gracious soul mourns that he can do no better when he fails he weeps O wretched man that I am Rom. 7.24 O this unbelieving heart how am I clog'd with corruption The good I would I do not Thus doth a Child of God lament his failings and judge himself for them and this is in a Gospel sense to keep every Law Unsound hearts as they are slight in their obedience so they are partial some duty they will dispense with some sinne they will indulge in this thing the Lord pardon thy servant 1 King 5.18 The Hypocrite will walk in some of Gods statutes not in all like a foundred Jade that will not set all his feet upon the ground but favours one foot Such foundered Christians there are who halt and limp and favour themselves in some things though it be to the hazard of their souls Herod could as well die as leave his Incest True obedience is universal as the Papists say we owe to our Mother the Church an Unlimited subjection its true here we owe to our God Unlimited obedience 3. The third Ingredient into obedience is Faith Heb. 11.6 Without faith it is impossible to please God therefore it is call'd the obedience of faith Rom. 16.26 Abel is said by faith to offer up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abetter sacrifice than Cain Sacra solet magnis rebus inesse fides Faith is a vital principle without it all our services are dead * Sicut in arbore quicquid pulchritudinis inest ex radice proficiscitus ita in anima quicquid decorum ex fide Aug. Therefore the Scripture speaks of dead works Hebr. 6.1 But why must this silver thread of faith run through the whole work of obedience I answer because faith looks at Christ in every duty and so both the person and offering is accepted Ephes 1.6 He hath accepted us in the beloved We are not accepted through our duties but through the beloved Faith looks at the Merit of Christ to take away the guilt and the Spirit of Christ to take away the filth which cleaves to the most angelical services thus it procures acceptance The High Priest under the Law looked at Christ in all when he offered up the Sacrifice he laid his hand upon the head of the beast slain which did point at the Messiah Exod. 29.10 So Faith laies its hand in every Gospel-sacrifice upon the head of Christ his Blood doth cleanse and the sweet Odours of his Intercession do perfume our holy things Now Faith looking up to Christ in every Duty finds acceptance Nay Faith doth not only look at Christ but it unites to Christ as the Siens is graffed into the stock Believers are part of Christ Christ and the Saints make one body Mystical no wonder then if God casts a favourable aspect upon those services which Believers present to him 4. Obedience must be constant Revel 2.26 He that keepeth my works unto the end to him will I give the morning star Faith must lead the Van and Perseverance must bring up the Rear There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something still remaing for a Christian to do Non currenti sed vincenti datur corona Aug. and he must not leave work till the night of death comes on Mnason of Cyprus an old Discilple Acts 21.16 what an honour is it for one
to be gray-headed in Religion what a credit when it shall be said of him His last works are better than his first Revel 2.19 A good Christian is like wine full of spirits which is good to the last drawing A Limner makes his last work more compleat and curious blessed is that man who the nearer he is to death moves swifter to the heavenly Center FINIS THE TABLE Alphabetical A. ABusers of their souls page 462 Acceptance through Christ 422 Adoption wherein it consists 291 Afflictions no sign of Gods anger 321 322 Afflictions light 395 Angels in some sence inferiour to Saints 319 Anger opposite to meekness 133 Appearance of sin to be avoided 242 Appearing of Christ 579 Arguments to brotherly love 618 Assurance to be laboured after p. 437 Assurance though feisible yet difficult to be attained 440 It is useful 441 How this jewel of assurance may be had 442 B. BAlm of Gilead 490 Beauty of grace 511 Blessedness in reversion 17 Wherein blessedness doth not consist 18 Wherein it doth consist 24 Believe a blessedness to come 27 The godly in some sense blessed in this life 31 32 Blood of Saints pretious 317 C. CHearfulness 588 Childship a state of freedom 332 Children of God 290 291 They labour to make others Gods Children 310 They have boldnesse in Prayer 331 All things turn to their gaod 335 They shall never finally perish 338 They should endeavour to carry themselves as Children 343 Christ the best of Preachers 2 Christ our Righteousness 421 Christ a most transcendent blessing 432 Christ a soul-Physitian 485 Why a Physitian 486 The best Physitian 493 Christs love to his Patients 495 Christ can cure a relapse 504 Christianity no disgraceful thing 60 The nature of Christianity 363 Christians should shine forth in their Relations 594 Comforts belonging to mourners in this life 108 111 In the life to come p. 125 Commands of God not grievous 402 Concatenation of the Graces 38 Conversation must be pure 246 Covetousness a multiplying sin 234 235 D. DAnger of despair 98 99 Dangerous to phancy sin less than it is 101 Deceit of the heart 538 539 Dead in sinne healed by Christ 498 Debt of love differs from other debts 624 Degrees of fruit 607 Deriding holiness a fatal sinne 237 Desertion 323 Differences between true and false desires 194 195 Differences between the Christian race and other 559 Divisions dangerous 626 E. EMissaries of Satan 8 Examples of meekness 143 Excellency of grace 516 Excellency of the mourners comfort 113 Exhortation ton to mutual love p. 627 F. FAith in our heavenly Physiitian 505 Faith makes us Children 952 Faith a suffering grace 381 How faith enables to suffer 382 Fences about the heart 550 Fear an enemy to suffering 370 Fickleness of the heart 540 Flesh not to be listned to 371 Forethoughts of sufferings 366 Forgiving of injuries 138 Forsaking of sinne may have its deceits 241 Fruitfulness 591 Fruit in the season 595 Exhortation to fruitfulness 604 Fulness of Christ 417 G. GOod Conscience 373 Glory proportioned to the service we do for God 65 Godly have cause to long for death 61 Gospel-precepts facill compar'd with the severity of the Law 409 Grace severally taken in Scripture 512 Grace not bestowed on all p. 514 Grace quickneth the soul 516 Grace enricheth 517 Grace adorneth 518 Grace a Spiritual perfume 520 Grace the ballast of the soul 523 Grace fits for glory 523 524 How grace is to be obtained 526 H. HArdness of heart dangerous 87 Heart-custody 529 Heart kept with all kind of keeping 531 At all times 534 Heart the Fountain of our actions 541 Motives to heart-custody 552 Hindrances of the successe of the Word 9 10 Honour of Gods children 315 Honour to suffer for Christ 391 Hope of a Christian 576 Hope and Faith differenced 577 Signs of a true hope 583 How Christ heals 489 Hunger of the soul described 153 A reproof of those who have no spiritual hunger 156 Who hunger after unrighteousness 160 Signs of Spiritual hunger 162 Helps to spiritual hunger p. 170 Hungry shall be filled 172 173 I. IMpure hearts deciphered 229 230 Interest in Christ to be laboured after 431 Joys of heaven resembled to a feast 116 K. KEeping the heart 531 Kingdom of heaven excells other Kingdoms 56 57 How we may know we belong to it 62 Thoughts of this Kingdom sweetens poverty 66 Knowledge alone will not make a man happy 633 634 L. LIfe to be denied for Christ 377 Loss of the soul foolish 464. Fatal 465 Love of God in making us his children 313 Love to be centred on Christ 445 Love to Gods Children 307 Love of the world an enemy to suffering 369 Love among Christians 616 617 M. MAlice mental murder 134 Manner of the Spirits comforting p. 111 112 Manner of our seeing God in heaven 259 Means of a Spiritual cure 507 Meekness what it is 132 Motives to meekness 145 146 Directions for meekness 152 Mercifulness 180 Mercifulness to mens souls 183 Names 188 Estates 193 Offences 194 Wants 195 Exhortatâ—â—n to mercifulness 206 Motives to mercifulness 210 Rules about showing mercy 218 Ministers must take all opportunities for soul-service 6 Ministers Seedsmen 7 Their dignity 12 Ministers under the torrid zone of persecution 354 What need there is of Ministers in the Church 477 Misery of a Christless person 428 Mourners are blessed 67 Sin the object of mourning 69 What is not the right mourning for sin 70 What is the right mourning p. 72 Mourn for the sins of others 80 For the miseries of the Church 82 Seasons of mourning 83 Degrees of mourning 85 Motives to mourning 91 Hinderances of mourning 98 Helps to mourning 106 N. NAmes of others not to be wronged 188 189 Nicities in Religion too much minded 159 This discovers want of appetite ibid. O. OBjections of sinners answered 501 502 Opposites to meekness 133 Opposite to mourning 86 Ordination needful for Preachers 4 5 6 Outward things not suitable to the soul 20 Not durable 21 P. PAssions to be watched over 548 Patience abused grows furious 105 Patience a Christians Armour of proof p. 386 Peaceable mindedness 269 Motives to it 277 Peace-makers blessed 285 People to encourage their Ministers 14 15 Persecution 347 VVhy it must be 351 352 What that persecution is which will not make a man blessed 358 What that is will make him blessed 359 A reproof to such as refuse to suffer persecution 364 To such as inflict persecution 365 How to prepare for persecution 368 Persecution cannot hinder blessedness 397 Poverrty of spirit 41 How poverty of spirit differs from humility 42 How from self-denial ibid. Why Christians must be poor in spirit 43 Signs of poverty of Spirit 47 Practice of Religion makes us happy 638 What it is hinders practice 642 Pretiousness of the soul 451 Pride of spirit dangerous 45 Priviledges of Gods Children 320 Procrastination dangerous 103 Promises made to suffering p. 388 Purity of heart 222 Why we must be pure 224 Why the heart must be 226 Purity the souls beauty 227 Signs of a pure heart 238 An exhortation to peart purity 248 Means for heart purity 254 R. REasons why mourners want comfort 122 123 Reasonings of the flesh dangerous 379 Recompencing good for evil 140 141 Regarding iniquity what it is 231 Regeneration 301 Rejoycing in Christ 448 Religion a Race 554 Reproof to be taken kindly 479 Reverence in Gods worship 245 Rewards for Christs Martyrs 399 Righteousness what it implies 154 Righteous person who 368 S. SAints perseverance 524 Saints glorified are Kings 53 Scandals p. 415. Self-denial needful for suffering 375 Scripture to be resorted to 374 Signs of Gods Children 298 Signs of sincerity 238 Sins commands grievous 411 Sin a deadly evil 106 Sin a soul desease 469 How resembled to sickness 469 470 Sin the worst sickness 475 Sick souls think themselves well 481 The reasons of that mistake 482 Sin spreads over the whole soul 470 471 Sin a spiritual sleep 545 Soul more precious than a world 458 Spirit of Adoption a Spirit of supplication 302 303 Sufferings of Christ 392 Suffering-graces 381 T. TEaching 330 Tears pretious 92 Tenderness of heart 299 Thankfulness for Christ 450 Thoughs to be watched over 549 Tongue-persecution 350 Torments of the damned unexpressably grievous 412 Trial of grace p. 526 Truth to be prized 373 V. VAnity of the Creature 425 Vindication of the Church of England 200 Vision of God in heaven glorious 260 It will be speedy 264 Unbelief how great a sin 233 Unfruitfulness 600 Unmercifulness reproved 203 Unworthiness should not keep us from Christ p. 501 W. WAant of love reproved 625 Watchfulness needful in prosperity 537 Witness of the Spirit 305 Word of God healing 489 Works commendable 201 Z. Zeal 305 FINIS
none of these breathings after Christ Job 21.14 They say unto God depart from us Christ and grace are dead commodities they care not for them if the heart move Christ-ward the Spirit as a divine loadstone hath been drawing it 2. Hast thou given up thy self by an universal subjection to Christ art thou his not only by education but dedication this is a good sign that Christ is thine Psal 27.8 When thou saidst Seek ye my face my heart said unto thee Thy face Lord will I seek Branch 5 5. Be thankful for Christ God hath done more for you in giving you Christ than if he had set you with the Princes of the earth Psal 113.8 He hath done more for you than if he had made you Angels for by vertue of your marriage-union with Ghrist you are richer than the Angels O be thankful for Christ God in giving you Christ hath done more for you than if he had given you the whole world he can make more worlds but he hath but one Son as Naomi said to her Daughters Ruth 1.11 Are there yet any more sons in my womb Hath God any more sons to give in short God cannot give a greater gift than Christ for in giving Christ he gives himself to us and all this calls aloud for thankfulness Use 4 Use ult Here is a breast of comfort to every man that hath Christ Consol Christ is all it is good lying at this fountain head When a Christian sees a deficiency in himself he may fee an all-sufficiency in his Saviour Happy is that people whose God is the Lord. Psal 144. ult That servant need not want who hath his Masters full purse at command he need not want who hath Christ for Christ is all and in all What though the Fig-tree doth not flourish if thou hast Christ the Tree of life and all fruit growing there In the houre of death a believer may rejoyce when he leaves all he is possessed of all as Ambrose said to his friend I fear not death because I have a good Lord. So may a godly man say I fear not death because I have a Christ to go to death will but carry me to that torrent of divine pleasure which runs at his right hand for ever more I will end with that 1 Thes 4.18 Wherefore comfort one another with these words MATTH 16.26 For what is a man profited if he shall gaine the whole world and lose his own soul or what shall a man give in exchange for his soul The preciousnesse of the Soul EVery man doth carry a treasure about him a DIVINE SOUL and that this Jewel should not be undervalued our Saviour here sets a price upon it he laies the soul in ballance with the whole world and being put in the scales the soul weighs heaviest What is a man profited if he gain the whole world and lose his own soul The world is a stately fabrick enriched with beauty and excellency it is like a curious piece of Arras set about with divers colours 't is a bright Myrror and Christal in which much of the wisdom and majesty of God is resplendent But as glorious as this world is every man doth carry a more glorious world about him a precious soul Magna res est anima It would banquer the world to give half the price of a soul it will undo the world to buy it and it will undo him that shall sell it If we can save our souls though we lose the world it is a gainful losse if we lose our souls though we gain the world our very gains will undo us For what is a man profited if he shall gain the whole world and lose his own soul or what shall a man give in exchange for his soul The words branch themselves into these five parts 1. A supposal of a purchase if a man shall gain The Proposition is hypothetical Christ doth not say he shall gain but puts a case if he shall gain it is not a certain purchase 'T is only supposed 2. The purchase it self the world 3. The extent of the purchase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole world the world with all its revenues and perquisits 4. The tearms of this purchase he shall lose his soul not that his soul shall be annihilated that were happy but he shall lose the end of his creation he shall misse of glory he shall lose his soul And the losse of the soul is amplified by two things First the Propriety his own soul that which is nearest to him that which is most himself subjectum á praestantiori the soul is the most noble part it is the man of the man he shall lose his own soul Secondly the irrecoverablenesse of the losse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What shall a man give in exchange for his soul The words are a Miosis there is lesse said and more intended What shall he give as if Christ had said alas he hath nothing to give or if he had something to give yet nothing will be taken for it the soul cannot be exchanged there shall be no bail or mainprize taken for it What shall a man give in exchange for his soul 5. Our Saviours Verdict upon this purchase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for what is a man profited as if Christ had said he will have an hard bargain of it he will repent him at last 't is but the fools purchase for what is a man profited c The observation is Doctr. that the soul of man is a jewel more precious than a world all souls are of one price in this sence that maxim in Philosophy holds true all souls are alike †The soul of Prince Peasant all are equal * Anima rationales sunt aequales every soul of more value than a world For the illustration of the Doctrine there are two things to be demonstrated First That the soul is very precious Secondly That it is more precious than a world 1. That the soul is very precious What Job saith of Wisdom I may fitly apply to the soul Man knows not the price thereof it cannot be vallued with the gold of Ophir with the precious Onyx or the Saphire the gold and the Chrystal cannot equal it and the exchange of it shall not be for jewels of fine gold Job 28.13 16 17. The soul is the glory of the Creation The inscription of it may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The soul is a beam of God it is a sparkle of celestial brightnesse as Damascen calls it it is according to Plato a Glasse of the Trinity There is in the soul an Idaea and resemblance of God an Analogy of Similitude not proportion as the Schoolmen speak If David did so admire the rare texture and workmanship of his body Psal 139.13 15. I am wonderfully made I was curiously wrought in the lowest parts of the earth If the Cabinet be so curiously wrought what is the Jewel how richly and gloriously is the
with and the son breaks the father is not bound to set him up again God gave Adam a stock of grace to begin the world with Adam did break and make all his children Banquerupts God is not tyed to give him grace again 2. God may justly deny his grace to every wicked man because he is a despiser of grace he tramples this pearle under foot Prov. 1.7 Is God bound to give grace to them that despise it If a Kings pardon be rejected once he is not bound to tender it any more but I shall not launch forth any further into this 4. The cogency and necessity of grace it is most needful because it fits us for communion with God 2 Cor. 6.14 What communion hath light with darkness God can no more converse with an ungracious soul than a King can converse with a Swine it is by grace that we keep a constant intercourse with heaven 1. Let me with the greatest zeal and earnestness perswade Use 1 all who have souls to save Exhort to endeavour after grace this is the Unum Necessarium grace will be desirable at death it is as useful now and more seasonable to look after Prov. 4.7 With all thy getting get understanding Alexander being presented with a rich Cabinet of King Darius he reserved it to put Homers works in as being of great value The heart is a spiritual Cabinet into which the jewel of grace should be put we should desire grace above other things above the gifts of the Spirit nay above the comforts of the Spirit Comfort is sweet but grace is better than comfort bread is better than honey we may go to heaven without comfort not without grace it is grace makes us blessed in life and death I shall shew you twelve rare Excellencies in grace I shall set this fair Virgin of grace before you hoping that you will be tempted to fall in love with it Excellency 1 1. Grace hath a soul-quickning excellency in it Hebr. 10.38 The just shall live by faith Men void of grace are dead they have breath yet want life they are walking ghosts Eph. 2.1 The life of sin is the death of the soul * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A sinner hath all the signs of one that is dead he hath no pulse the affections are the pulse of the soul his pulse doth not beat after God he hath no sense Eph. 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who being past feeling Dead things have no beauty there 's no beauty in a dead flower dead things are not capable of priviledge the dead heir is not crowned but grace is the vital artery of the soul it doth not only irradiate but animate therefore it is called lumen vitae the light of life John 8.12 And believers are said to have their grave-cloaths pulled off and to be alive from the dead Rom. 6.13 By grace the soul is grafted into Christ the true Vine John 15.5 and is made not only living but lively 1 â—et 1.3 Grace puts forth a Divine Energy into the soul 2. Grace hath a soul-enriching excellency 1 Cor. 1. Excellency 2 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye are enriched in all knowledge As the Sun enricheth the world with its golden beams so doth knowledge bespangle and enrich the mind * Vera divitiae non opes sunt sed virtutes Bern. Faith is an enriching grace Jam. 2.5 Rich in faith plus fulget fides quam aurum faith brings Christs riches into the soul it intitles to the promises the promises are full of heavenly riches Justification Adoption Glory Faith is the key that unlocks this Cabinet of the promises and empties out their treasure into the soul The riches of grace excell all other riches the merchandize of it is better than the merchandize of silver Prov. 3.14 1. These riches make a man wise wisdom is the best possession * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand other riches cannot make one wise A man may ditescere delirare he may have a full purse and an empty brain Many a rich heir though he lives till he be of age yet he never comes to years of discretion But these riches of grace have power to make a man wise Psal 111.10 The fear of the Lord is the beginning of wisdom The Saints are compared to wise Virgins Matth. 25. Grace makes a man wise to know Satans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his devices and subtilties 2 Cor. 2.11 It makes him wise to salvation 2 Tim. 3.15 Grace gives the Serpents eye in the Doves head 2. These spiritual riches sanctifie other riches Riches without grace are hurtful they are not divitiae but insidiae they are golden snares they are the bellows of pride the fuel of lust they set open hell gates for men * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand they are unblest blessings but grace sanctifies our riches it corrects the poyson it takes away the curse it makes them beneficial to us riches shall be Certificates of Gods love wings to lift us up to Paradise Thus grace by a Divine Chymistry extracts heaven out of earth and gives us not only the venison but the blessing 3. Grace satisfies other riches cannot Eccles 5.10 Riches can no more fill the heart than a Triangle can fill a Circle but grace fills up every chink and hiatus of the soul it dilates the heart it ravisheth the affections with joy Rom. 15.13 which joy as Chrysostom saith is a foretaste of heaven Excellency 3 3. Grace hath a soul-adorning excellency it puts a beauty and lustre upon a person 1 Pet. 3.4 5. Whose adorning let it not be that outward adorning of plating the hair and of wearing of gold but let it be the hidden man of the heart even the ornament of a meek and quiet spirit which is in the sight of God of great price for after this manner in the old time the holy women also who trusted in God adorned themselves If a man hath Plate and Jewels Cloth of Gold Hangings of Arras these adorn the house not the man the glory of a man is grace * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaysost Prov. 4.9 She shall give to thine head an ornament of grace The graces are a Chain of pearle that adorns Christs Bride the heart inlaid and enamel'd with grace is like the Kings daughter all glorious within * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. Psal 45.13 A gracious soul is the image of God curiously drawn with the Pensil of the Holy Ghost an heart beautified with grace is the Angels joy Luke 15.7 and is Gods lesser heaven Isa 57.15 Eph. 3.17 Reason doth not so far exceed sense as grace doth reason grace changeth corruption into perfection nothing so graceth a man as grace doth grace is the purest complexion of the soul for it makes it like God Grace is the flower of delight which Christ loves to smell to grace is to the soul as the eye to the body as the Sun to the