The vvay to true happinesse Deliuered in XXIV. sermons vpon the Beatitudes. By Robert Harris, B. in Diuinity, and pastor of Hanwell. Also, a treatise of the nevv couenant; set forth sermon-wise, on Ezechiel the XI. By the same authour.

THE WAY TO TRVE HAPPINESSE .

Deliuered in XXIV . SERMONS vpon the BEATITVDES .

By ROBERT HARRIS , B. in Diuinity , and Pastor of Hanwell .

ALSO , A TREATISE OF THE NEW COVENANT ; Set forth Sermon-wise , on EZECHIEL the XI . By the same AVTHOVR .

TITVS 3. VER . 8. This is a faithfull saying , and these things I will that thou affirme constantly , that they which haue beleeued in God , be carefull to maintaine good workes , these things are good and profitable vnto men .

LONDON , Printed for Iohn Bartlet , and are to be sold at his shop in Cheape-side at the Gilded Cup . 1632.

TO THE READER .

THat which miscarrieth in the first , is seldom corrected in the second & third concoction . This J finde true in a review of these Notes . At the first , they were raw and indigested , forged in a cold and dull heart , vttered by a weake broken man , who hath his hands full with himselfe , his owne infirmities and temptations , and deliuered to a people , who neither could nor would expect more from him , than naked truths and honestie . Thus it fared with them whilst they were mine . From my mouth , they fell into the hand of an able man , but his shame-fac'd ( J may not say blush-full ) modesty was too hard for his abilities , and by this meane they wanne nothing in this second digestion . Now how the Printer ( in point of distribution , and in a third place ) hath done his part , thou wilt easily find . Meane while , all that J can say about so poore a businesse is this : Jf thou finde any benefit by any thing heere , I am made ( for I hold doing good the best preferment ) If otherwise matters sort not to thy liking , blame not me , who promise nothing , and print ( I am sure ) as vnwillingly , as thou canst reade . The Lord ( whose power triumphs in mans weaknesse , goe along with them and vs both , and keepe vs from trifling , whilest Indocti coelum rapiunt , whilest others run away with grace and glorie , as that good man once , Amen .

Thine in CHRIST , Robert Harris .

The Printer to the Reader .

BY reason of the Authours absence and badnesse of the hand , diuerse faults haue escaped vs in the first Sermons , which are partly thus corrected for the present , till they shall be further reuewed by the Authors selfe hereafter .

Faults escaped in some of the Copies on the Beatitudes .

PAge 1 line 7 alter the point thus , for supposedly , the first read supposedly the first , p. 5 l. 23. for Bishops r . Bishop p. 5 l. 21 at Auditories , p. 9 l. 2 for these r . the p. 9 l. 2 for saluations , r . salutations p. 9 l. 4 for tree r . knee p. 10 l. 7 r . at Church p. 10 l. 5 for your r . you p. 11. l. 27 for Trow r . Now p. 14 l. 28 r . Comforter , p. 15 l. 21 for all r . fall p. 18 l. 7 r . after secondly its that p. 19 l. 11 r . {αβγδ} p. 24 l. 6 put in ( ; ) at deliuered p. 25 l. 4 for speake r . speakes p. 30 l. 31 for metioned r . mentioned p. 50 l. 14 for Gods r . God p. 18 l. 10 after left put in man .

A TREATISE OF THE New Couenant : DELIVERED SERMON-WISE UPON , EZECHIEL 11. Vers . 19 , 20.

By ROBERT HARRIS , Pastour of Hanwell , Batchelor of Diuinity .

PSAL . 51.10 . Create in mee a cleane heart , O God , and renew a right Spirit within me . TITVS . 3. Vers . 9. But stay foolish questions and Genealogies , and contentious , and brawlings about the Law , for they are vnprofitable and vaine .

LONDON , Printed by I. B. for Iohn Bartlet , and are to be sold at his shop , at the Signe of the gilt Cup , in Goldsmith-Row in CHEAPSIDE , 1632.

To the Reader . READER ,

THou wilt thinke thy time lost , and thy selfe wronged , if thou shouldst not find here what thou seekest for , I 'll therefore deale plainely , and doe as I would be done by : First , if thou be a verbalist , and standest vpon composures , here 's nothing for thee : First , my Auditory was partly very learned , and so aboue words ; partly very plaine , and so below them : Secondly , my selfe am both vnable , and vnwilling to stand on phrases , that , because I am clogg'd with ignorance , age , businesse ; this , because I finde , that of those poore things of mine , the plainest haue taken best hitherto : Thirdly , the Scribe who tooke them from my mouth in the Church , Master Iohn Trapp . hath beene , contrary to my hopes , and his owne worth , superstitiously modest , else had it been easie for him to haue cast a better coate vpon these ragged meditations , and rather enlarged then abridged them . And so much for that , if thy pulse beat that way . Now , secondly , if thou be a Questionist , spare thy paines ; I neuer thought the Pulpit a fit place for brawles and disputes , to stirre controuersies there ( yet flagrant ) is but to spread them , and therefore , notwithstanding the opportunity which my Text and some mens surmises of mee , Apostolicae Doctrina expositio est falsae doctrinae optima refutatio . Cassand consultat . as if I were somewhat warping , gaue mee , I declined polemicalls , so farre as I could , and contented my selfe with positiue truths , the best confuters .

Truely , ( Reader ) I am not priuy to any priuate opinion , were I , that opinion which bred in me , should be buried with me too ; two studies my heart abhorres , to wit , studium partium , and studium nouarum rerum : If I can study the truth first , and the peace next , I haue as much learning as I desire , as for credit , my highest ambition is that of his , viz. that my name may be Christian , Pacia . and my surname Catholique : wanton wits may please themselues in more ayerie walkes , sure I am of two things : First , that the most wise and learned of all sorts , Vide Amamā in oration de barbarie in his Antibar . cry downe this luxuriancy in young wits , and call them another way : And secondly , that they who know most , say least , and the maine sticklers in most controuersies , are the men , who least vnderstand where the question inter partes sticks . Lastly , if ( in the third place ) thou wonderest why I would giue way to the publishing of things so ordinary , in an age so learned , let this suffice , I feared Bellarmines feare , Vide Bellar . de scriptor Eccles . 2. Sermons of godly mourning . Alphon a Castro aduers . haeres . Abortire coactus sum . &c. being plainly told , that , if I would not publish them , others would , and I had reason to thinke so , because I am already serued so , for , whereas I had conceiued something vpon Mathew 5. two of the younger brethen are taught to speake , before the elder be borne . Hence this anticipation , and ( as one calls it ) abortion . I haue said , now vse thy liberty .

ROBERT HARRIS .

The things handled in this ensuing Treatise deliuered Sermon-wise , are chiefely these : 1 IN generall , is shewed from the Text , what our poore condition is , when God first lookes vpon vs in fauour . 2 How farre forth the Lord hath engaged himselfe by Gouenant to vs. 2 In particular , the causes of the grace spoken of in the Couenant are handled , as 1. the materiall ( whereof Onenesse , Newnesse , Softnesse of heart ) 2. the formall : 3. the efficient : 4. the finall , &c.

As for that obiection , how this couenant can be applyable to vs Gentiles , which was deliuered to the Iews ; It needes no answer , for in Christ , Iew and Gentile are all one , they make but one spouse , and haue one and the same ioynture or dowry ; but for this , let the weake read the Epistles to the Romans , Galatians and Hebrewes 8. &c. and he shall easily finde , that euery beleeuer is of Abraham , is Israel , is the Circumcision , as Saint Paul speakes , Phil . 3.3 .

A TREATISE OF THE COVENANT OF GRACE . EZECH . 11.19 . And I will giue them one heart , and I will put a new spirit within you , and I will take the stony heart out of their flesh , and will giue them an heart of flesh .

WE haue already spoken of the Natures , & office of the Lord , Christ . Now we come in such order , as we haue propounded to our selues , to speake of the Couenant it selfe , made with Christ in the behalfe of all his members . This Couenant is deliuered in this present Chapter . One parcell thereof being contained in the words of the Text . Before God had vndertaken for the outward estate of his people ; here he vndertakes for their spirituall estate ; where we haue to obserue : 1. The parties betweene whom this couenant is smitten . 2. The articles of agreement , or the matter vndertaken : For the first of these , 1. The party vndertaking is God , who is heere brought in by the Prophet Ezekiel , as on● entring into couenant that he will giue them all spirituall and sauing grace . 2. The parties with whom he couenants , and these are his Israel , whom he had chosen out of all Nations to be a people to himselfe , as before he tells them . These be the parties that concurre in this Couenant . Secondly , you haue heere the matter vndertaken by God , and that is to bestow sanctification , or sauing grace vpon them . And this grace is set forth in the Text by all the causes of it . First the Efficient , and that is ( as is said ) God ( I will put a new spir●t within you , and I will take , &c. ) Secondly , the materiall cause , or the matter wherin this holinesse promised standeth , and that is deliuered in three particulars : 1. He will giue them ( one heart ) 2. a ( new heart ) 3. a ( soft heart ) a heart of flesh , insteed of an heart of stone . Thirdly , the formall cause , or the manner how hee will bestow these blessings ; he ( giues ) this heart , he ( puts ) it within them , he takes away from them the stony heart , and giues them a heart of flesh . Lastly , we haue here the finall cause , or the end wherefore God will doe all this for them , viz. That they may walke in my Statutes , and keepe my Ordinances and doe them , &c. Thus you see who vndertakes , and what he vndertakes .

Before we come to handle the particulars propounded , and as it were to breake into the bowels of the Text : Let vs consider of these two generals . First , how , and in what case the Lord findes his people , when hee comes to make couenant with them . Next , how farre-forth hee vndertakes for them , not onely in outward blessings , out he promiseth them spiritualls too , as to change and mend the heart , that is , all his inside , for the heart is the chiefe part of man , the very fountaine of life , and of all morality whatsoeuer . For the first , wee see how God findes man disposed , when he first comes vpon him with saluation , hee is quite out of order , out of ioynt , a meere confusion . And that is the first thing we would commend to your consideration .

That man is in a very ill case of himselfe for his soule , his spirituall estate is very miserable , Doctr . Man spiritually considered , is of himselfe most miserable , 1. Proued by Testimony . the frame of his heart is quite out of frame , till God comes to ioynt it . For proofe hereof , we haue Gods own testimony , Gen. 6.5 . at such time as he came to feele mans pulse , and to looke into his inside , he saw that euery imagination of the thoughts of his hart was only euill continually . Look vpon man in his inward disposition , in the immediate operations of his spirit , his imaginations , desires , purposes , are all euill and onely euil , and euill euery day , as the Lord there testifies . And thus we see it , in this present Scripture we now goe vpon . When God comes to doe a cure vpon the heart of man , hee finds it first parted into may diuisions , many turnings and windings euery way , &c. All these must be pared off , and the heart turned the right way , being made one heart , and so pitcht vpon God the right obiect : 2. he findes it an old heart , rotten and totterd , and therfore promiseth to put a new spirit into man . 3. he findes him sicke of the stone , hee will take out the stony heart out of their flesh , and giue them an heart of flesh . So that the heart of a man by nature , till it is renued and changed , is a diuided heart , a rotten and corrupted heart , as stony as any flint whatsoeuer : Thus is he for his inside here described .

2. illustrated and amplified by comparison ▪ The holy Ghost proceedes yet further in other places to shaddow it out by many comparisons : As Ezek . 16. the whole Chapter throughout , and especially in the beginning , the estate of a man in his pure Naturals ( as they say ) is set out by the condition of a child new-borne . Now you know what thing a child is , when he is new come into the world , an impure thing , a poore , silly , impotent thing , that vnderstands little , and is able to do nothing to help it selfe . Thus it is in the natural birth , and thus it is also with euery man in his spirituall condition : he is a creature , shiftles , helples , maim'd , impure , loathsom , &c. In other places , the holy Ghost goes further , and compare natural man not to a child , but to a very beast , that like as it was with Nebuchadnezzar , so it is with euery mothers sonne by nature , he hath the shape indeed of a man , but the heart , of a beast : so saith the Prophet Ieremy . Euery man by his owne vnderstanding is brutish , And Iob . 11.12 , Vaine man ( saith Zophar there ) would faine be wise , and so esteemed , though man newborne be like a wild asses colt . He is wild , and therefore vnteachable ; he is like a colt , and the colt of an asse , and the colt of a wild asse . Euery word hath its weight to set forth the miserable estate of a naturall man ; Nay , the holy Ghost , not onely compares man to a beast , but makes him euen a compound of all the malignities of all hurtfull creatures : he partakes something of the lion , and somthing of the leopard , and something of the aspe , and something of the woolfe , ( as we haue shewed you heretofore out of Esay . ) Nay hee stayes not there , but goes further and compares man , in regard of spirituals , to a dead man , Ephes . Ye which were in trespasse and sinnes , &c. Now what is a dead carcasse but an vgly sight , a deformed thing especially if you look within it , there you shal find nothing but gore and blood and filth , and all manner of abomination . Nay further he is compared in holy Scripture , to a sepulcher , painted tombe , which containes not one , but many dead men : within it is nothing but darknes and confusion , and out of it comes nothing but stench and contagion . Thus the holy Ghost shewes by comparison , 3 by effect . what man is in his naturall estate for his inside . He doth yet further acquaint vs herewith by that appeares in his outside . How should one iudge of the tree , but by that wich it beares ? how of the sap but by the fruits ? Now for this , hearken to our Sauiour , Matth . 15.19 . Out of the heart , saith he , proceed euill thoughts , murders , adulteries , fornications , thefts , false witnesses , blasphemies . These are the things that come from within , from the inside of a man , and breake out in his life and conuersation . Looke to the body of a man , and that you shall see subiect to blaines and sores of all sorts , which what do they else but speak what matter is within ; the corruption of the soule doth , as it were , peepe out through the sores of the body . Looke againe to the liues of men ; and there you shall discerne blasphemy in some , Atheisme in others , Adultery in others , &c. All these doe plainely euidence , what man is of himselfe . 4. by the contrary medicines and prescriptions . Lastly , looke on such Lawes as God hath made against sinnes , there you shall see lawes against murder , lawes against adultery , lawes against blasphemy , &c : you shall find prohibitions of vnnaturall sins , of nameles abhorred sins , and all to acquaint vs with that depth of wickednesse that is found in mans heart ; for from the ill natures and manners of men sprang vp all these good Lawes . Yea , the Lord makes Lawes against those sinnes , which a heathen law-giuer held it needlesse , as against parricide , because hee thought that none could bee so inhumane as to fall into so foule a wickednesse , yet the Lord forbids it , so by his medicine he does vs to know what are our dispositions : he forbids Atheisme , to tel vs that we haue Atheistical natures , murder and adultery , because we haue murderous and adulterous natures , &c. All this serues to shew what is within . For our further vnderstanding of the point , wee will enquire into these three things . 1. In what sense man is said to bee corrupt . 3. further explicated . 2. How far forth he is corrupted . 3. Whence it comes , and what is the reason of it . For the first , we must tell you that man commeth vnder a threefold consideration or capacity . 1. In regard of his naturall disposition and endowments , as we vse to consider him in Philosophy . 2. as we take him in a politicke state , as a member of the commonwealth . 3. in a spirituall sense , as he is taken in Diuinity . In this place we consider him not as the Philosophers describe him ; for so , we yeeld him to be a noble creature , endued with vnderstanding , with a reasonable appetite , with affections capable of diuine obiects , with apprehensions and operations suitable to his nature , being able to compare , connect , discourse , deduct , to remember , and performe other noble parts and actions . Thus if you take man in genere entis , as they say , as he is Gods Creature , the work-manship of his hands , there is nothing amisse in him , as he comes from God . Neither doe we consider him here , in a ciuill sense , as , that he is of such a state , such a descent , such authority in the common-wealth , endued with such and such morall vertues , &c : for in this respect wee giue him his due according to his place and condition , religion makes not a confusion , but a distinction of persons according to their degrees and orders . Therefore wee dismisse these two considerations of man for present , not medling with him as he is set out by naturall or morall Philosophers , but as he is taken by Diuines , as he referres to God , to Gods Image , to Gods Law , &c ; and in this sense , we say that man is in a very poore and miserable condition .

The second Quaere is , how far forth man thus taken is to be faulted ?

For answer to this : If you speake of Goodnesse first , he is depriued of all Good , not naturall or morall , but spirituall , I meane , there is no sauing goodnes in him at all : There is no vnderstanding left in him , no knowledge of heauenly things , no loue or feare of God , which is spirituall , he hath made forfeiture of all these in his fall by Adam . Next , he is depriued , not onely of all actuall goodnes , but 2. of all ability to recouer himselfe . 3. of all willingnesse to be restored . 4. lastly , ( which is the height of his misery ) bad though he be , yet he would faine seem good , he would be accounted wise , though he be brutish , and as a wild asse-colt . Thus for goodnes , he is voyd of all , he is depriued of the Glory of God , as saith the Apostle . Next , forbadnes , he is prone to all wickednesse , though neuer so abominable . Euery man ( 't is true ) is not a murtherer , euery man is not a theife , euery man is not a drunkard or adulterer , but euery man hath an adulterous nature , a drunken nature , an adulterous , an atheisticall nature , and may bee drawne at some times to an high degree of these detestable euils , he hath the seeds of all sin in himselfe , and not so only , but he hath also a disposition to cherish and foment these sins , these seeds of sin , according to that of Eliphaz , Iob , 15.15 , 16. Behold , he puteth no trust in his Saints : yea , the heauens are not cleane in his sight : How much more abominable and filthy is man , which drinketh iniquity like water ? As the fish that liues by the water , sucks it in : so doth man euen feed vpon corruption , he drinkes it in , as a fish doth water .

Thirdly , though he be thus enclined to all euill , yet he will acknowledge none , he will needs seem to be godly , when he is godlesse , and would be reputed full of all goodnesse , when indeed he is empey of grace , and full of all corruption .

But the third thing wee haue to enquire of , is , whence miserable man is brought to so bad a passe , as hath beene spoken ? and here hee must blame none but himselfe , for the euill that is befalne him : For the diuell could not compell him to sinne , much lesse did God any way necessitate him : it was mans owne doing alone , by his owne wilfull disobedience in breaking the commandements of God , he forfeited all sauing goodnesse , and drew vpon himselfe all euill and misery . And thi● is the vnhappy condition of all the sonnes of Adam , who being a publike person , his sinne was publike , and the infection thereof common to all his wretched posterity . Hence is it , that there is in euery one the seed and spawne of all sinne , a disposition to euery wickednesse , which euill disposition is daily drawne into act , partly by the actiuity of mans nature , partly by the connaturalnesse of sin with him , and partly by the power , that now since the fall Satan hath ouer man .

First ▪ I say , it is by reason of the excellency and act●uity of mans nature . Hee was made of God , the most noble creature of all , and according to that of the Philosopher , the best things corrupted are m●de worst ; man being depraued , of the best of Gods creatures , becomes the worst . Hee hath by nature a working spirit , that neuer lies still , which as now , being without the guidance of sauing grace , runnes wilde , as it were , and wanders out of the right way , like a clocke out of order , the faster it strikes , the worse ; like a Coach without a guide , the faster it runnes , the worse ; like a Ship without a Pylot , the swifter it is , the worse ; So mans soule since the fall , the faster hee goes , the further he erres from the right way .

Secondly , it proceeds from the connaturalnesse of sinne with man , it is become euen a part of himselfe , as if he were transformed into it , I mean it in a morall , not natural sense , for it goes with him , whersoeuer hee goes , it eates with him , it sleepes with him , &c. It is in man , as in its owne place , hence it troubles him not , he groanes not vnder the burthen of it , an Element in its own place waighes not .

Thirdly , man is made thus miserable , by being put ( by Gods iust iudgement vpon him for his sinne ) vnder the power and tyranny of Satan , who inspires him with all wickednesse , and leads him captiue at his pleasure , so that hereby mans wickednesse is become more then humane , euen diabolicall , according to that of Iames , chap. 3.15 . The wisdome of the flesh is not only earthly , and sensuall , but euen diuellish also . Mans wit is now diabolicall , and himselfe ready and apt to commit such foule sins as a man of himselfe would neuer doe , but that the diuell doth act and edge him .

You see by this time , my brethren , how ill it stands with a man in his naturall estate and condition . There are diuers inferences to be made of this point .

And first it serues , to discouer the miserable pride , and delusion of all carnall persons , that beare themselues in hand , that they are better then others , and that their inside is the best part of them , whereas you see by this point , that the worst piece of a man is in the midst , and that his heart , and whole frame of his imaginations , is altogether euill continually ; yet vaine men will not sticke to boast of the goodnesse of their hearts , and that although they are not booke-learned , &c. cannot talke and discourse of this and that , or remember a Sermon as soone as others can , yet they meane as well as the best , Mans pride confuted , 〈…〉 by m derne Christ●… who most cry out of the●… side . and they haue as good hearts as any of them all . They loue God aboue all , and their neighbour as themselues , and what can any man doe more ? O miserable delusion , that men should not onely stand out before men in this manner , but euen dare to appeale to God in his name , that though they want these , and these trappings and accoutrements of ostentation , yet hee know●s their hearts to be good to him-ward . Lo , here is the very height of error and delusion : here sinne & Satan do euen exceed themselues , either in impudency , if knowing their own wicked inside they dissemble it , or else in selfe-deceit , if they know it not . This is certaine , that the inside of a man is altogether poysoned and depraued : witnesse those that can best iudge of the point , that doe most obserue themselues , that are of the quickest to●ch and liueliest apprehensions , Gods dearest seruants , with whom there is nothing more frequent , then continually to complaine of their inside , they are sicke at heart , their principall trouble lyeth at the heart . The pride , reuengefulnesse , hypocrisie , the wicked naughtinesse of their hearts , this is it that tires them most , and euen makes them cry out in the words of the Apostle : O wretched man that I am , who shall ●eliuer mee from the body of this death ? Lo , thus it is with the best Christians , they haue more adoe with their owne hearts , then with all the world againe , and are more put to it to resist corruption , then to deale with all their other enemies whatsoeuer .

2. Ancient Physicians in the world . 2. If you consult the best of those wee read of in holy Scripture , we shall find them crying out of their hearts , as Dauid , Psal . 43. Why art thou cast downe my soule , and why art thou disquieted within mee ? Dauid was a man of an excellent spirit , and yet all his busines lay at home , he was most of all troubled with himselfe , and therefore it is that in another place , he cryes out : Lord , cleanse mee from my secret sins , Psal . 19. This was Dauid . The like you may see , if you consult his sonne Salomon . Who can say , his heart is cleane , saith he , though a man may wash his hands , and make all faire for the outside , yet no man can deny , that hath gotten any insight into himselfe , but that his heart is foule and filthy .

3. By Diuine , test , in the 1. Prophets . 3. Consult with the Prophets , and they will assure you the same thing . The heart of man , saith Ieremy , is deceitfull , aboue all things , and desperately euill , 2. and the Son of God . who can know it ? Ierem . 17. If you will heare the iudge himselfe speake , he tells you , Mathew 15. that from within a man , commeth euill thoughts , theeuish thoughts , murtherous thoughts , adulterous thoughts , blasphemous thoughts , &c. Nay , will you heare God himselfe determining the point ? you haue heard it already , Gen. 6. The whole frame of the imaginations of the heart of man is onely euill , and that all the day . Thus you haue heard what these can say to the point , that are best able to iudge of it , therefore here is the height of all pride and error , and misery too , that man being so blinde , so bad , so farre out of the right way , and euen so starke naught as he is , hee seeth it not , he feareth not , but being deade , takes himselfe to be aliue , and which is the height of misery , hee is stuft vp with selfe deceit and conceit , both at once .

As this Doctrine discouers the vnhappinesse of ignorant persons , that ouerweene themselues : so it may serue in the second place , to humble vs all ( euen the best in the Church ) in the sight , and sence of our miserable estate by nature .

First , if we looke vpon man as he is in himselfe , till God vndertake the oute of him , the Lord hath made a full description of him , in that fore-mentioned , and so often alledged place . Gen. 6. Gen. 6. expounded . Euery imagination of mans heart , is altogether euill continually . Heere the wickednesse of mans inside is set forth by all the dimensions , the bredth , length , and depth of it . 1. For the breadth and latitude , it is said , that the whole frame , the whole platforme , the whole piece of mans inside is euill , ( as it were easie to shew in the particulars , ●f time would giue leaue . ) If you looke to his vnderstanding . First , mans minde is stuft vp with conceit and deceit , with error and pride , being subiect to blindnesse , more then humane ; for the diuell so sits in mans heart and blinds it , that hee hath not the heart of a man in him , as that Wise-man acknowledgeth , Pro . 30. Take the experience of it , when you will : deale but with men a little in worldly businesses in things of this life , in affaires secular , and they will tell you a very sensible tale , and answer to very good purpose : but turne your talke awhile to things spirituall , and you shall heare them speake as if they were not reasonable creatures , or had not common sense in them , so vnskilfully wil they here quit themselues . And what wee say for the vnderstandings of men , the same is true also of their memorie which like vnto a grate retaineth that which is lothsome and vnusefull , but let s goe that that is sweete and seruiceable . Of this you may make the same tryall , as of the former . Tell a man a tale of any thing worldly , that pertaines to this present life , hee can goe along with you in euery thing , and rehearse the whole discourse after you againe to a tittle : but bring this man to the house of God , set him vnder a Preacher , that handleth the word of God neuer so plainly , powerfully , methodically , yet he cannot carry away one sentence hardly of the sermon : so that a man would wonder what shift such a one can make to forget all , and not to remember , no not one of those lessons that haue beene deliuered , but that if you meet him at the Church doores , and demand of him what he hath learned , hee can remember nothing at all . Wee may say as much for the will and affections , which stand all quite crosse and contrary to God . The will is nothing else but peruersenesse and peeuishnesse , ready to stand against that which God commandeth , in that very name , because God commands it . It is reason enough to men , therefore to loue a thing , because God hates it , and to hate a thing because he loues it . Thus into what part or roome soeuer of the soule you looke , nothing is to be found but rottennesse and corruption , disorder and confusion . Thus you see what a bredth of wickednesse there is in mans heart : Followes next the depth of it , when the Lord saith , mans thoughts and imaginations of his heart are euill , indefinetly , that is , he is subiect to all manner of euill : by nature euery man stands subiect to murder , subiect to adultery , blasphemy , and what not ? And as his thoughts are euill , so it is said they are onely euill , without the mixture of any good therewithall . True it is , there are found in man , some naturall principles , some common notions , but it is a very disputable question , whether they are to be ranked & reckoned among rudera or rudimenta , i.e. whether they belong to the old rubbish or to a new foundation : certainly , how euer it is , man hath in him by nature no good thing that tends to saluation , nothing that will doe him that good . These princples in speech tend rather to a common good , that men may liue safely vpon earth , than any personall , priuate good to helpe a mans selfe to heauen . The imaginations and thoughts of mans heart are eutll , and onely euill : there is the depth of his wickednesse .

3. Consider a little of the length and continuance of it , as it is there described by God , the imaginations of his heart are onely euill , and that continually , euery day , or all the day ( as the word may be rendred ) there is not an houre in the day or a minute in the houre , wherein mans heart is not deuising of euill , it attends him in all whatsoeuer he does , wheresoeuer he goes , when he lyeth downe at night , sinne lieth downe with him , when hee wakes againe , sinne wakes with him , when he trauels , it goes along with him , when he dines , it sits downe with him , when he comes to Church , sinne beares him company , yea , it comes with a man to the Lords Table , yea , into the pulpit too , doe what he can to the contrary , it dogs him at heeles in all his wayes ; mingles with all his prayers , runnes along in his best seruices , all which ( for the matter ) may bee good and commendable , but for the manner , there is a tainture of sinne in all his actions . Thus you haue seene that the whole frame of mans heart by nature is naught , starke naught , wholy naught , only naught , euery day and all day naught .

But 2 how is it with him , when God giues him his grace , and regenerates him .

Surely , then the matter is much amended with him , but yet there still remaines in him that which may humble and pull him downe , whether you looke to euill or good . First , he stands strongly inclined still to euill , the dregs of his old disease , of his former distemper , do yet still sticke by him , and he is disposed to it , being cured but in part . See this in Dauid : who would euer haue thought that so many afflictions , which hee had suffered , so many mercies as he had receiued , so many vows as he had made , so many parts of holy Scriptures as he had penned , &c : that after all this , so many dregges of adultery , of treachery , of murder , should haue beene left remaining in him ? and yet when Dauid remits his strict watch , and holds not so euen a hand ouer his owne heart , how fouly doth he fall , how shamefully doth he sinne against the Lord ? In him you see the seedes of all euill are left in the best of Gods children , and are apt to breake out . And secondly for good , all that the regenerat man doth , is imperfect , it fares with him as with a crazy , weak man , that is new come out of his sicknes , euery small matter distempers him . He findes it a very hard matter to raise vp his heart to a little heate in that which is good , and what adoe is there to hold it when he hath it ? How easie a thing is it to slacke his pace , to remit of his heate before it bee well kindled . And for his performances , how faint and feeble do they come from him , his prayers are cold , his purposes vnsettled and vncertaine : now he will , and now againe he will not , one while he hath a good motion in his mind , and anone he is quite off againe , he lets goe his hold , his deuotions flag , &c : like the strings of an instrument , which , set in it neuer so good tune , lock it vp , when you haue don , neuer so safe , yet when it comes next to be vsed , you must tune it anew , and straine vp the strings again , else you will haue no good musick : And so it is with the heart of a Christian , he must be euer dealing with it , if he would haue it kept in any good frame , for he can neuer finde it , as he left it : now perhaps it is in good plight , and anone quite off the hookes , set quite backward , so that a man must begin againe with it to raise it vp to the former pitch . Oh let the due consideration of all these things layd together , make you humble and low in your owne eyes , mercifull to other offenders , and thankfull to God , and to Christ , for affording vs such meanes , and such medicines to amend vs.

Is it so , that mans inside is thus bad , as hath been shewed ? Learne we all from hence what to do for our selues , and what for our friends . For our selues first , labour to get a better heart , a better inside . Most people are all for the outside , to haue their faces faire , their skin smooth , &c : but let vs learne to beginne at the right end , to get the heart made good , this is the source and spring of all our actions , therefore make that cleane first ; to what purpose is it to wash the bucket , so long as the spring is foule : Behold , the heart is the fountaine , the wel-spring of all , therefore begin there , if you desire to haue your outside good , your conuersation cleare . The heart is the chiefe part of a man , it is Gods roome , where he abides , his bed-chamber , where hee lodges . Yee are the Temples of the holy Ghost , saith Paul . Now a neate man would haue his court lye clean , much more his ha● , his parlour , but most of all his bed-chamber , the heart is Gods bed-chamber , therefore giue all diligence to get a new heart , a cleane heart . This you are not able to doe of your selues , for the heart is like that stable , the Poet speakes of ; it is an infinite worke to cleanse it of all those thoughts , euill lusts , euill dreames , &c : wherewith it is pestered . Therefore you must goe to him which is both the heart-maker , and the heart-mender , and that is God alone , as here in the text . I will giue you a nea● heart , and I will renew a right Spirit within you , I will doe it . None but God can come at the heart : none but his medicines can effect the cure : none but the father of Spirits can alter and renue our spirits . To him therefore must we runne and pray in the words of Dauid , Create in me a cleane heart , O God , &c ; intreate him to vndertake the cure , carry his owne couenant to him , and say , Lord , here is thine own promise , the bargaine thou hast made with mee , and confirmed often to mee in the Sacrament , &c :

Secondly , you must waite vpon God in the vse of his owne meanes and ordinances . Wherewithall , saith Dauid , shall a young man , ( whose heart is vainest and foulest ) cleanse his wayes ? by taking heed thereto according to thy Word , Psal . 119.9 . It is the Word that cleanseth our inside , therefore we must bee carefull to reade it , heare it , lodge it in our hearts , apply it close to our consciences , and then it will heale our hearts . Hence is it that the word is compared to leauen , which a woman takes and puts into three peckes of meale , and it leaueneth the whole lump : so the word must be hid in the heart till it haue seasoned it . This the Apostle Iames exhorts to , setting it forth by another comparison , Chap. 1.20 . receiu ( saith he ) the engrafted Word that is able to saue your soules . A graft that is set into a stocke , altereth the nature thereof : so the heart when the word is stockt , grafted , and , as it were , moulded thereunto . But wee can stand no longer vpon this .

Secondly , learne hence what to doe for your friends too , you that be parents , first , see what is to be done for your children . It is your great care for most part , to haue them for the outside , proper , fine , well featured , sightly , but the worst part in them is the heart , and there you must beginne , if you would haue them doe well . Folly is knit vp , Prou. 22.15 . saith Salomon , in the heart of a childe , but the rod of correction , &c. There is a heape of folly , a bundle of corruption in the heart of a child . How shall wee come at it now , and get it out . First , pray to God to doe a cure vpon them . Secondly , bring them to the ordinances . Thirdly , whet Gods Law vpon them at home . Lastly , giue them all due instruction , shew them all good example , correct them also , as there is neede , and thus shall you fetch out their folly , saith Salomon , So heere is a lesson for you Magistrates : Doe you see what a thing man is in himselfe ? There is in euery one by nature , the seeds of treason , the seeds of rebellion , the seeds of murther , and of all kinde of wickednesse , which seeds will certainely break out into the lips and liues of men , if you labour not by your authority to represse it and keepe it in . Man is a wilde and wicked creature of himselfe , if he be not held vnder . Your townes , your diuisions , your shires will be all ouer-runne with Atheisme , with popery , with murther , whoredome , blasphemy , if you bestirre you not in labouring to restraine them . Indeed , it is not in your power to take corruption out of mens hearts , but it is in your power to keepe it in , and confine it : For which cause it is , that Magistrates are in Scripture phrase , called Lords of restraint . ( So the originall hath it ) because they are to keep sinne out of mens tongues and hands , though they cannot keepe it out of their hearts . Yea , as fire in the Ouen is best quenched by smothering and shutting of it vp , so is sinne much quailed by restraint .

The like wee may say to the Ministers : The heart is the worst part in a man , what should wee of the Ministery therefore do , rather then by applying all good medicines thereunto , to labour the cure of it , dealing still with the heart as much as may be in all our discourses . And first with our owne hearts : for , hee that will deale with other mens hearts to purpose , must first practice vpon his owne , try the medicines vpon himselfe , wh●ch he desites should proue effectuall to others . Water will ascend no higher then it descends : and words will hardly come to the heart , which come not from the heart . Secondly , leuell at the heart of the hearers , like as when a man would strike his enemy dead , he aymes not at his legges or feet , but bendeth the stroke at his heart . I deny not , but you may profitably cut out some branch of sinne , to inueigh against , or take some particular sinne , as drunkennesse , swearing , lying , or the like to deale with all : and vsually this takes best with our common hearers , who are much affected herewith , but the maine businesse lyes about the heart , with it must we be dealing , if we meane to doe good , for there is the fountaine of all sinnes . And therefore like as if I would fall a tree , it is not my next course to get vp to the top thereof , or to lop off the branches , but I must hew at the root , and so with the same labour , the whole tree would be ouer-turned so is it here , go to the root , originall sinne , and the bed thereof , mans heart .

Comfort to such poore soules as vpon sight of the euill of their inward man , are cast downe and discouraged thereat , and are ready to thinke there are none so bad as themselues . There are two things whereof I would aduertise euery afflicted conscience , thus deiected in the sense of his owne naughtinesse . First , that you smother not your doubts and temptations out of an opinion , that euer , body would hate you , cry shame on you , spit in your face , and detest you , in case you should vtter and disclose those darke , hideous and horrible thoughts that are in your heart . Secondly , take heed you thinke not your case to be singular . ( as vsually Satan would perswade men ) as if there were neuer any such person so bad as your selues , so haunted and troubled with wicked thoughts , as you are . Beleeue it , there is no temptation so hideous , but the diuell dare offer it to the best of Gods people : yea , to our Sauiour Christ himselfe , whom he shamed not to trouble with temptations to presumption , to diffidence , to couetousnesse , to Idolatry , yea , to that monstrous Idolatry , as to dethrone God his Father , and to set vp the diuell for God , by falling downe and worshipping him . What euil thoght is it then thou art pestered with that neuer man had ? though they be thoughts of blasphemy , thoughts of Athisme , thoughts of Idolatry , diuellish thoughts ; Satan is so shamelesse , that he may , and will offer it to any man , though neuer so holy and high in Gods fauour . Therefore neuer say thy case is singular , that art thus troubled , and thinke not thou art alone herein ; I tell thee , the same may be my case , or any ones in the Church : For by nature , there is neuer a better of vs. Wee are all cut out of the same cloth , the sheeres onely going betweene , therefore neuer hold thy state desperate , whateuer thy malady be , but runne to the Physician for cure , who vndertakes here in the Text to giue spirituall , as well as outward blessings , grace , as well as goods , I will giue you one heart , and I will put a right spirit into you , &c. carry all thy hellish , hidious , diabolicall thoughts and temptations to him be they as black as hell , be they as bad as the diuell , bring them to him , and intreat him , to set all right and straight within you , and to bring your hearts to a better point , according to his couenant .

THese words , ( as you haue heard already ) are part of that couenant that God strikes with his Church , containing the spirituall part of it . He had vndertaken for temporall things before , and now he tels them what he will doe for their soules , hee will take away from them that that is naught , and put into them , insteed thereof , that that is good : I will take the stony heart out of their flesh , and will giue them , &c ,

Wee propounded first , to speake of some generalls , before we come to breake open the particulars of the Text . Two things wee generally proposed vnto your consideration . First , the miserable estate of man , in respect of his inside , in himselfe considered . Next , that God vndertake to giue spirituall things as well as temporall to his Church . Grace hee will bestow on them , as well as goods , hee will mend their soules as well as their bodies and outward estates .

This is a point of great encouragement to poore Christians , deiected and cast downe in the sense of their spirituall wants and weaknesses , therefore wee will dwell the longer on it . The ground of it , you see , is that order that the Lord obserues here in his Couenant with his people . Before hee had prouided for them in outward things , vers . 17 , 18. Therefore thus saith the Lord , I will euen gather you from the people , and assemble you whither yee haue been scattered , and I will giue you the Land of Israel , God vndertakes to furnish his with spirituall blessings , and doth so note his . and they shall come thither , &c. Nay , saith he , besides all this , I will bestow spirituall good things on you too , for I will make your diuided heart to become one , and for your old heart , I will put a new spirit within you , and for your stony heart , I will giue you a soft heart , a tender heart , an heart of flesh .

Now , for further proofe of this point , it shall be needfull to obserue the degrees , whereby God proceeds in assuring vs of this truth . First , he vndertakes it . 1. By single promise . 2. By Couenant . 3. By oath . Secondly , Hee makes it good in his performance .

First , hee vndertakes it by promise , 1. Promises as is to be seene euery where in the Prophets . Ierm . 31. I cannot referre you to any one verse , the whole Chapter is taken vp in it . First , hee tells them , hee would furnish them with come and wine , and oyle , with the young of the flocke , and of the herd , &c. and then , their soules shall be as a watered garden ; though their hearts were naturally as a wildernesse , hee will make them as a garden , and though by nature they were dry , and voyd of any goodnesse , hee will so water them with the dew of his Grace , that they shall become sweete and fruitfull ; and so hee runnes on thorow the whole Chapter . The like you may read , Ioel 2.24.25 , 26 , 27 , 28 , &c. The floores shall be full of wheate , and the fats shall ouerflow with wine and oyle : And I will restore to you the yeeres that the Locust hath eaten , &c. and yee shall eate in plenty , and be satisfied , &c. And that done , It shall come to passe , that I will powre out my Spirit vpon all flesh , and your sonnes and your daughters shall prophecie , &c. And also vpon the seruants , and vpon the handmaids , in those daies will I powre out my Spirit , &c. The summe of all is set downe in that place , Psal . 84. the last vers . saue one . The Lord God is a Sunne and a shield , a Sun , to comfort his people , and a shield , to shelter them from euill . But what will he giue his people ? the Lord , saith the Psalmist , will giue grace and glory . He will not onely giue them temporall things ( as it followes there , No good thing will hee with-hold from them that walke vprightly ) but hee will also bestow vpon them grace here , and glory hereafter , euen that grace that shall once be glory . Hence is it , that the Apostle concludes the point , that godlinesse is profitable to all things , hauing the promises of both liues , of temporall things for this life , and of spirituall and eternall things , for the life to come . This is Gods promise for it .

Next , in his couenant , he vndertakes it : And this is more then barely to make promise of it : For , a couenant is a bundle of promises , solemnely ratified with some seale , some solemnety and obligation . This you see here in the Text , as we haue shewed , and so likewise you may see it in the 36 of this Prophecy where the Lord strikes a couenant with his people , and first to free from al euil , both that which is painfull , and that which is sinfull : Secondly , to furnish them with a double good . 1. Temporall , as that he will multiply the fruite of the trees , and the increase of the field , that he will call for the corne , &c. 2. Spirituall , for he will powre cleane water vpon them , and clense them from all their filthinesses , and all their Idolls ; A new heart also wil he giue them , &c. he wil iustifie them and sanctifie them , and by putting his spirit into them , cause them to keep his iudgements , and doe them : Accordingly , also , hereunto hee hath sorted out the seales of his coueuant , both in the old and new Testament . For Circumcision sealed vp grace , as the Apostle saith of it , that it was a seale of the righteousnesse by faith , and that it sealed vp spirituall blessings , Rom. 4. appeares by that place in Deuteronomy , where the Lord saith , Deut 30. I will circumcise the fore-skinne of their hearts , and they shall keepe my commandements , &c.

So for the paschall ( that other standing Sacrament of the old Church ) was to them a type of Christ , ( as the Apostle applies it , 1 Cor . 5. For euen Christ our passeouer was slaine for vs ) sealing vp Christ vnto them , and with him all good things spirituall . And so it is in our two Sacraments answerable to these former : the washing with water in baptisme , seales vp the inward baptisme , acccording to that , He shall baptise you with the holy Ghost and with fire ; it seales vp remission of sinnes , Act. 2. be baptized , saith St. Peter , there , euery one of you , in the name of Iesus Christ , for the remission of sinnes : it seales vp repentance , for which cause also it is called , the baptisme of repentance . The like wee may say also of the Lords Supper ( that other seale of Gods couenant ) The cup of blessing which we blesse ( saith the Apostle ) is it not the Communion of the blood of Christ ? the bread , which we breake , is it not the Communion of the Body of Christ ? 1 Cor . 10. And therefore the bread is called the very Body of Christ , and the wine his blood , because they do truly conueigh Christ vnto vs , that as verily as wee receiue the Bread and wine in that Sacrament , we partake of the Body and Blood of the Lord Ch●ist to eternall life : Thus God vndertakes the businesse , and thus he seales it .

Lastly , he sweares it too , you haue his oath for it , in that first of Luk . vers . 73. To performe the oath which he sware to our Father Abraham , that he would grant vnto vs , that we being deliuered from the hands of our enemies , might receiue grace to serue him without feare , in righteousnesse and holinesse before him all the dayes of our life : So Esay 54.9 . for this is as the waters of Noah vnto me : for as I haue sworne that the waters of Noah should no more goe ouer the earth : so haue I sworne that I would not be wroth with thee , nor rebuke thee , &c. An● this the Apostle makes vse of and presses further , Heb . 16. God ( saith he ) willing more abundantly to shew vnto the heyers of promise , the immutability of his counsell , confirmed it by an oath : that by two immutable things , wherein it was impossible for God to lye , we might haue strong consolation . Thus you see wha● assurance and encouragment God giues his people for spirituall things , he hath said it , 2. Promised . he hath sealed it , he hath sworne it , &c : and therefore ye may beleeue it .

But what performance now ?

In all ages God hath performed it to his people : Dauid prayed for a new heart , Create in mee a cleane heart , O God , and renew a right Spirit within me ; and accordingly he had it : Salomon praied for wisedome , and God gaue him a heart large as the sands on the sea-shore : so in the new Testament , the Apostles prayed , Lord increase our Faith , and it was increased vnto them ▪ they call for boldnesse and courage to speake Gods Word , and the text saith , they were all filled with the holy Ghost , and spake the Word of God with boldnesse . The like we may say of all other the Lords seruants .

Now if you enquire for a reason of this dealing of God with his people , it is not in man , Ezek . 36. Thus saith the Lord God , I doe not this for your sakes , O house of Israel , but for mine own holy names sake , &c. Man is neither a working nor mouing cause of any good thing spirituall , bestowed vpon himselfe . 1. Not a working cause , for in spirituall things , it fareth with him much what as with a child newborn into the world , which being naked of it selfe , cannot doe any thing toward its owne couering , he cannot prouide himselfe of clothes , offer them to him he cannot take them ; he cannot put them on or make vse of them : In like sort man comes into the world , naked of grace , and all spirituall goodnesse , neither can hee doe any thing at all , wherby to helpe himselfe to it : and when he hath it bestowed vpon him , he cannot manage it , hee cannot weild it , further than God giues direction and assistance . Neither 2 is there any thing in man to moue him therunto , there is only misery in man to moue God to shew him mercy , but for any other thing man concurres to his owne spirituall good , but onely as a subiect , on whom God bestowes it , and in whom he works it , he is an occasion indeed , but no cause of his owne saluation : that like as that Romane answered him , that bragged , that hee could neuer haue conquered such a countrey , but for him : true said the other , if thou hadst neuer lost it , I had neuer wonne it : So here , had not man fallen from grace and state of innocency , God had neuer sent his Sonne to redeeme him . If he had not lost himselfe , Christ had neuer come to find and restore him . But if you will know the true cause hereof , you must deriue it from God himselfe , it is founded vpon his nature .

For first , he is the God of all grace , and fountaine of all goodnesse , it is no burden to him , no charge , no paines to giue grace , no more then it is for a fountaine to send forth water , he doeth it as naturally as the Sun giues light : for he is naturally good , yea , he is goodnesse it selfe , and that , you know , is communicatiue . Thou art good ( saith Dauid ) and doest good . Psal . 119. of his goodnes he liberally bestoweth good things vpon his people , especially spirituall good things , you see how large he is in the promise of temporals , but hee had rather be dealing ( as I may so say ) in spirituals . 1. because they best please him and comply with his blessed nature . 2. because they be best for vs , and will doe vs most good . 3. because his praise is more set forth in the giuing of grace than of goods , they most commend his goodnesse and studie his praise . If you that are euill ( saith our Sauior ) can giue good things to your children , how much more will your heauenly Father giue his holy Spirit to them that aske it ? he loues to be bestowing his spirit rather than meaner things , where he loues most .

Secondly , as he is good , so he is gracious too : that is , he works grace in vs of himselfe , without any merit or desert on our behalfe . He is the giuer of all Grace : Now he that bestowes grace , must doe it out of grace , else it is no grace . It is his grace meerely that workes any good thing in vs , grace that procures it , grace that continues it .

Lastly , he is a mighty God , able to subdue our iniquities vnto vs , able to cast out and dispossesse the strong man Satan , that roomth may be made for his spirit to seaze vpon vs , and inhabite vs. But we are the briefer here , because it is a plaine point , and needes not any large proofe : wee will hasten therefore to the application , which is the life of teaching . And so wee haue three seuerall inferences to make of this point .

And the first we addresse to those that haue not yet made their choyce , haue not resolued where to place themselues , or what Master to pitch vpon , and to these let mee commend a most excellent seruice , euen the seruice of God , the best Master . You see what hee vndertakes here to doe for all that are his , and that is a mercy you must think , that so great a God should vouchsafe to vndertake and become bound to vs wretched and worthlesse creatures ▪ Fathers , you know , seldome frame indentures , thereby to binde themselues what they will doe for their children , if they will be obedient , but by right of father-hood , they challenge of them their best seruice . Lords seldome indent with their slaues for their seruice and attendance , but command it by the right they haue in them , eyther by conquest or purchase , or some other Title : And yet we see God , our Lord and Master , is content to vndertake , and indent with vs , what good hee will bestow vpon vs , if we will but bind our selues to him in obedience , he is willing to enter into bonds for our better security , to take vs , as it were , in a league of peace and of warre , offensiue and defensiue , &c. and so to enter into a kinde of familiarity with the sonnes of men : For , so you know there must be a familiarity in some degree , where contracts are made betweene any . Neyther so only doth he offer to enter into bonds , but into such bonds , as better cannot be demanded , had you to doe with the veriest sharker , or shifting fellow in a countrey . For , what can you require more possibly then hee will giue for your security ? woud you haue his promise ? you haue it in blacke and white ; would you haue his couenant ? Behold , heere it is for you ; would you haue his seale , his oath , his pawne ? God giues you all . Here is grace from him , and an honour to the creature , Men in matters of gratuity , will not be drawne to indent , nay , they will take it very ill in such a case , if bonds be required of them . If you will stand to their courtesie , or trust to their gentlelenesse , somthing it may be they will do , yet withall you must waite their pleasure , if not , you may chuse , they will not be bound to any thing . But now God vndertakes by couenant , as you see , and giues such security to the creature , as he cannot tell how to demand greater .

But what is the wages hee thus vndertakes to giue those that serue him ?

Exceeding great euery way : Among men the most that is vsually giuen , is meat , drinke and wages : meat , drinke and wages , this euery one will offer , it may be some will goe further , you shall haue a liuery besides , yea , some will promise their seruants besides all this , some promotion , or protection : some immunity or commodious office , it may be . But what is all this to Gods wages ? He giues all this that any other Master giues , and much more : Nay , what indeed can any Master giue his seruant , if God doe not first giue it to the Master ? But behold , hee doth more then all this comes to : For , hee shewes mercy to a thousand generations , of them that feare him and keepe his commandements . He maintaines not onely such as serue him , but all their houshold , yea , and all their posterity too : He bestowes vpon them temporall blessings , in another manner then man can giues them not onely food , but a stomack to it , not onely clothes , but a body to weare them , &c. He prouides for their outward estates , their good names , &c. And that which is the maine , he prouides for the soule that is mortall , immortall comforts , he giues himselfe , his flesh for meat , and his blood for drinke , and my flesh is bread indeed , ( saith our Sauiour ) and my blood is drinke indeed , Iohn 6. Nay , lest any man should doubt of the point , he will be his wages , as he tells Abraham . Walke before me in vprightnesse , and then I will be thine exceeding great reward , Gen. 15. Nay , for a liuery he will giue vs his owne Image , which consisteth in righteousnesse and true holinesse , and for wages , his heauenly kingdome : For , euery seruant of his , God makes a sonne , and euery sonne an heyre , and euery heyre of God , is a coheyre with Christ , Rom. 8. the same substantiall ( though not graduall ) glory , the same crowne , the same kingdome , that the Lord Christ hath , he shall haue , he shall enter into his masters ioy , &c.

Yet wee see many fall short of this large pay , who yet professe themselues to be , the seruants of God , for none commonly meet with more sorrows and troubles , haue more wants , &c.

Solu . And why is that ? for the most part it is thorow their owne default , and because they are wanting to themselues , by being slack and short in Gods Seruice , whereas , if they would mend their paines , God would mend their pay , if they would alter their pace , he would alter their wages . Besides , the Lord in bestowing these outward things , hath still reference to the soules of his people , and giues other things ; so as they will best comply with the happinesse of the creature : and hence it is , that hee sometimes abridgeth his seruants of outward things , for the perfecting of their better part , the soule , and the furtherance of their saluation . But otherwise , if they were but capable of these outward comforts , they should not long goe without them , according to that in the Psalme ; Oh if my people would haue hearkned , if they would haue keept my statutes , &c : how would I haue fed them with the fat of wheate , &c ; as if he should say , they should not then haue wanted for any thing , either for soule or body .

Besides , you must know that in Gods regiment , in Gods house , there be diuers stations , diuers offices , and accordingly different estates and allowances . Now it is required of euery seruant , that he keepe to his owne place and station , that he doe his owne worke , and that he expect wages answerable and proportionable to his place and office . And as in the body where be many members , as euery member hath its proper vse and function , so his wages thereafter ; there must be a foot , aswel as either hand or head , & for the foot , a shooe of leather is as fit , as suitable , as seruiceable , and doth euery whit as well become it , as a hat of beuer doth the head .

A suite of frize or of leather becomes some men , as well as a suite of silke or veluet doth some other ; it will keepe him as warme , and doe him as good seruice , and a good credit too , as the other doth a man of greater place and estate ▪ so here for men of meaner parts and abilities in the Church , an estate suitable doth best , &c : in which regard , God may and oft times doth keepe some of his people short : whereas , if they were fit in regard o● their affection and place , and when hee shall find t●em capable , they shall haue them , and in the meane time , no good thing fit for them in their station shall be kept away from them .

Oh but then sure , sith Gods wages is so good , his worke is hard .

So many thinke indeed , that if they should giue themselues vp to Gods seruice , they should haue but an vncomfortable and hard time of it , they should neuer see merry day more , they must bid adieu to all their comforts , and spend their time in heauines and horrour . But there is no such matter , I assure you ; men are worse afraid then hurt , that conceiue thus hardly of the good wayes of God , whose wayes are wayes of pleasantnesse , and all his pathes peace . But admit it were so as these imagine , that Gods worke were hard , if his wages be answerable , a man would not refuse to vndertake it . But secondly , learne to iudge of things as they be ; God is no tyrant , but an excellent Gouernour , all his commands are reasonable , and his yoke is far easier then the yoke of Satan , his work is more faire , easie , honourable . As that excellent Greek Father saith ; Is not loue a lighter burden than hatred , patience than passion , & c ? Is it not farre easier to be moderate than gluttonous , sober than riotous , & c ? Beleeue it , grace is an easier burden than sinne : and the work of God seemes hard and difficult onely because of our corruption that cannot so well frame to it : But otherwise , were wee as we should be , there would bee no such difficulty to vs in the wayes of God .

Yea , but we finde them difficult and vnpleasant .

Sol . This comes to passe by reason of corruption that clogge vs , which the Lord will by degrees take away , and heale vs of all our rebellious wils , where all the businesse sticks . And then for good , he will put new principles into you , new hearts , new insides , and so though the taske of goodnesse be too hard for you of your selues , yet vndertaking it in Gods strength , you shall find Christs yoake to be easie and comfortable .

Now therefore , sith Gods wages is so great , and and his worke so easie , be content , I pray you , to haue a good Master , to accept of a good seruice , &c. Euery man must fall to one Master or other , God on the one side , o● the Diuell on the other : one of these Masters you must needs serue . Make a wise choice therefore . 1. For your selues . 2. For yours . First , binde your selues to God to become his seruants .

How should wee binde our selues vnto him ?

Enter into couenant with him , to be his alone . This is a great businesse , as Iosuah tells the people , when they said , Wee will serue the Lord , for hee is our God : Yee cannot serue the Lord , saith hee , &c. Iosh . 24.

This hee said not to discourage them , but to teach both them and you , that if you will be Gods seruants , you must disdaine all other Masters , and willingly subiect your wits , your wills , your consciences , your estates , your liberties , your liues to God , renouncing all other Masters , you must hold you close to him . Now therefore , haue but one chiefe Master , euen God , pitch vpon him , and resolue to serue him alone i● holinesse and righteousnesse , as hee speakes , all the dayes of your liues . Thus for your selues .

Next , for your people , and those about you , say as Iosuah : I and my house will serue the Lord , you cannot picke out a better Master any where , eyther for your selues , or for your children . Euery man desires to preferre his child to a good match , or to helpe him to a good seruice , where hee may haue faire and kinde vsage , square dealing , where hee may haue euery thing enough , and be put to no drudgery , &c. Behold , God is the best master , hee giues the best wages , findes the best worke , shewes best acceptance of what wee doe , he takes well , at our hands , that poore seruice that none else would accept of , hee giues also the best assistance , for he neuer sets any on worke , but he giues strength to doe it , yea , he puts his owne hand to the businesse . Therefore bee aduised to preferre your children to his seruice ; you pray ouer them daily , God make you his seruants , God make you his seruants ; therefore helpe to make them Gods seruants , by giuing them instructions , corrections , good example , &c. And when God offers to enter into couenant with you and yours , make vse of his offer , lay hold on the hint , as Benhadads seruants did , when the King of Israel said , Is my brother Benhadad yet aliue ? they diligently obserued , and hastily catcht it , and said , Thy brother Benhadad : So when God saith , I will be thy God , and you shall be my people , make answer streight vpon it , I am thy seruant , Lord , I am thy seruant ; be glad of any such motion , and readily lay hold on it , as Dauid , when the Lord promised him to build him a house , and to be a Father to his posterity , hee went into the house of God , and sate before him , thankfully embracing so kinde an offer : so let vs doe this for our selues and ours .

A second vse we haue of this point to those that haue already giuen vp their names to God , haue taken his wages , doe weare his liuery , and dwell in his house , let these be exhorted neuer to grow weary of such a Master , bur to cleaue fast vnto him , and to serue him constantly , cheerfully , boldly , thorowly .

First , you must serue the Lord constantly : he is constant to you , and why should you not be as constant to him ? who gaines by the seruice you doe to him , he or you ? All the commodity and benefit thereof is onely your ; hauing therefore the better end of the staffe , hold him fast to his bargaine . Remember that you serue the Lord on a couenant , and for terme of life : sticke close to him therefore without starting . Hee is not any way in need of you , hee neuer did you harme , resolue therefore as Polycarp , Fourescore and six yeeres ( said hee , when hee was soliciced to renounce Christ and the truth ) Haue I serued my Master , Christ , and he neuer in all this space did me the least harme , and should I now forsake him ? I will neuer doe it : So doe you resolue to cleaue to the Lord , with full purpose of heart in an euerlasting couenant , a couenant of salt . If you were to beginne the world againe , where could make a better choyce , where could you light vpon a better Maste● , therefore loue him still , depend vpon him still , seeke him still , obey him still , doe whatsoeuer may please him , forbeare whatsoeuer may offend him , and this for euer , not being weary of well-doing , hee is constant to you in loue and blessing , by you also to him in seruiceablnesse and obedience .

Secondly , learne to serue the Lord eheerefully , as well as constantly . He loues a cheerefull seruer , aswell as a cheerefull giuer in the matter of almes , and requires to be serued with delight and willingnesse : Hee deserues it certainely , for he giues the best wages , the best imployment , and the best encouragement , as you haue heard before . That which our owne hearts cannot thinke well , that which other men would pish at , and set light by , God will graciously accept , and bountifully reward . Now therefore , if the Apostle would haue seruants which receiue but a pound or two of wages , to goe so cheerefully about his Masters businesse , With good will doing seruice as to the Lord , and not as to men , Ephes . 6. how much more should wee to God , knowing that whatsoeuer good thing any man doth , hec shall receiue the same of the Lord , &c. Let mee speake to you therefore in the words of Dauid , to his sonne Salomon , being now on his death-bed . 1 Chron . 28.9 . And thou , my sonne Salomon , know thou the God of thy fathers , and serue him with a perfect heart , and with a willing minde , &c.

Thirdly , serue the Lord boldly , valiantly : the Lord loues such as are couragious in his seruice , as on the otherside he curses those that are timorous , and fearefull , excluding them out 〈◇〉 heauen , Reu . 21. ( for without are the fearefull , &c ) when his people are bold in his worke , they giue him the ●… lory of his power , &c. Therefore is it that he calls vpon vs so oft for courage , in the Prophets . Feare not for I am with thee , be not dismaide , for I am thy God , I will strengthen thee , yea , I will vphold thee with the right hand of my righteousnesse , Esay 41.10 . And againe , ver . 13. I the Lord thy God , will hold thy right hand , saying vnto thee , Feare not : and vers . 14. Feare not thou worme Iacob , and ye men of Israel , I will helpe thee , &c. God would haue all his people valiant . In case of danger therefore for Gods cause , say as the three children did to the King of Babel , We are not carefull to answer thee in this matter . If it be so , our God whom wee serue , is able to serue vs , he can if he will , and he will deliuer vs if it be good for vs , but if not , be it knowne vnto thee , O king , that wee will not serue thy Gods , &c. Learne to be of Dauids resolution , Psal . 119.46 . I will speake of thy testimonies also before Kings , and will not be ashamed . Asham'd ? why should he be ashamed ? God is not a Master to be ashamed of . Let sinners blush , but let the seruants of God hold vp their heads , and beare themselues bold vpon his protection , so long as they mannage Gods businesse with Gods wisedome , with Gods m●ekenesse , &c. God is not ashamed of them , why then should they be ashamed of God .

Lastly , you must doe Gods worke throughly , sith he payes vs home , giues large wages , bestowes vpon vs all things necessary to life and godlinesse , blesseth vs with all temporall and spirituall blessings in heauenly places , all comforts for this life , and the next ; he blesseth his people , both in soule and body , for the inside and outside too , he will mend all that is amisse with vs. Now therefore , serue him at all times , in all companies , in euery duty of religion , and in all conditions of life whatsoeuer . God is a thorow master , therefore do him thorow Seruice .

Encouragement and Comfort to all Gods poore seruants , that grone vnder the burden of their many wants and weakenesses , that are troubled with so many corruptions and such naughty hearts as they cannot tell what to doe by them , or to whom to turne themselues for helpe and cure : To these I bring good newes , glad tydings , there is a Physician found that will vndertake the cure , and will goe through with it . If thou canst but make good , that thou art within the Couenant , thou maiest goe boldly to God , and beg any thing of him thou standst in need of for thine inward estate . It is no more but call for what thou wantest , and it shall be giuen you : Temporall things indeed you must seeke and aske of God with reseruation , if God see it good for you , &c : but for spiritual mercies you may aske them absolutely . And like as a houshold seruant that is in couenant with his master , comes in from his work and calles for his dinner , and againe calles for his supper : when his time is out , he challengeth his wages ; when he wants help , he comes in and asketh for it , yea , if other helpe be not by , he comes with pray you master lend me your hand : so may we as many as are in Couenant with God , goe to him in like manner Lord I want Faith , giue me it ; I want patience , let me haue it : I finde my heart naught , and all out of order , ioynt it , mend it , &c. Thus we may safely doe , and thus Dauid did , as we read in places of the Psalmes : Vnite my heart ( saith he ) to thy feare , &c : as if he should say , Lord , thou hast promised to giue me one heart ; behold , I finde my heart diuided , disioynted , &c , vnite it I beseech thee : So , Be surety , Lord , for thy seruant , for good &c. As if he should say , thou hast vndertaken to cause me to keepe thy Commandements : remember thy Couenant , and cause me to goe through with thy worke . Againe , Giue vnderstanding to thy Seruant , according to thy Word . As if hee had said , thou art in couenant with me , and therfore performe thy bargaine ; as thou hast allotted me work , so thou must finde me tooles wherewithall to worke : so may we goe vnto God with like words in our mouthes . Lord , giue me wisdome , giue me faith , giue me patience for the discharge of my my duty toward thee : it is a flat bargaine betwixt vs , therefore stand to it .

Secondly , as you may boldly aske spirituall things from God , so you may confidently expect them , promising your selues whatsoeuer God promiseth ; for all the promises of God are yea and Amen in Christ , not onely yea , but yea and Amen , not onely firme and faithfull in themselues , but such as shall be made good to the soules of Gods people in full perfection . Hath God then promised thee pardon of sinne , sanctification , the feare of his name , faith , patience ? Doe thou promise thy selfe all these things , and bee confident thou shalt receiue them , claime them at Gods hands , rest vpon him for them and thinke no otherwise , but that it will bee accomplished ; faithfull is hee who hath called you , who also will doe it . See this in Dauid , God hath spoken in his holinesse , I will reioyce therefore in his Word : I will diuide Shechem and mete out the valley of Succoth . Gilead is mine , Manasses also is mine . Ephraim also is the strength of my head : Iudah is my Law-giuer , Moab is my washpot , &c. Psal . 60.6 , 7. As if he had said , Though yet I haue little enough , yet I am confident I shall haue all this , yea , it is mine already because I haue Gods Word for it , therfore it is sure enough , God saies they are mine , and I will say so too , so long as I haue gods hand to shew for it .

Neither must you onely expect good things at Gods hand , but you must waite for them too . Many a poore Christian is much cast down at this , he hath praied , he hath sought , he hath wept , he hath done whatsoeuer hee could for the subduing of such a corruption , or for the obtaining of such a spirituall grace , and all to no purpose , he seeth it will not be .

Sol . Oh say not so , man , giue not God the lye : thou hast the promise of God , thou hast his Couenant , his seale , his oath for it , and therefore be not vnbeleeuing , but beleeue and wait . What encouragement , what heart can I haue to wait , when I haue laboured it thus long , and nothing comes , I finde no amendment ?

Sol . Vnderstand that God doth those things hee vndertakes , orderly : when he doth a cure , hee beginnes at the bottome , and so heales it vpward , and this must haue time . Besides , his cures are inuisible : it fareth here as in curing a wound in the body , a man seeth himselfe cured , but how and when it healeth , he sees not . The Kingdome of heauen commeth not by obseruation , saith our Sauiour , but is like to a little seed cast into the ground , which that it is growne , wee well perceiue , but how or when it grew , we know not : so here , The Lord is slow in his works , but sure , sure but slow , that grace which at first was but a sparke , or as smoking flax ( as our Sauiour saith ) becomes afterwards a great flame a shining lamp , the broken reed a strong pillar . If a man sow or set a small kernell , he will not looke for a great tree of it presently : no more must wee for a great measure of grace , God will doe it , but you must giue him time , and leaue him still to his owne time . He seeth it fit , we should beginne with a little at once , the time will come , when he will perfect all . God will sooner or later cure all the bodily diseases and infirmities of his people , either in this life , or at death , or at the resurrection : and so hee will their corruptions also ; in the meane space bee content to wait his leasure . Psal . 130. Let Israel wait on the Lord , &c. And he will redeeme Israel from all his iniquities .

Yea , but how can I wait and looke for mercy from the Lord , when things goe backward with me , and I grow worse and worse . Solu .

The question is , whether it bee thus with thee in sense or in deed , thou maiest iudge thus of thy selfe , and yet bee out in thy iudgement . For the better any one is in deed , the worse hee is in his owne sense and esteeme : Euer the more life any one hath , the more sense he hath , and so the more sensible hee is of his owne wants and corruptions . It doth not follow therefore , that thou art more sinnefull because thou feelest thy sinnes more , but the contrary ; as no man is therefore the further off from healing , because he begins to feele his sicknesse ; or a wound not likely to heale , because it smarts . Is corruption now become a greater burthen to thee then formerly ? Dost thou hate it more ? hast a worse opinion of it then thou hast had ? dost thou prize grace more then euer , and thirst after it ? then it is sure thou art on the mending hand .

But how shall I know that I am within the couenant ? that I am one of those whom God hath vndertaken to cure , and to bestow vpon them these spirituall blessings ?

For this , thou must looke to two things . First , see what God hath done for thee . Secondly , what thou hast done for him againe : For , something there is to be done on both sides you , know , in euery couenant .

For the first , looke whether God hath giuen thee this one heart here promised , this new spirit , this heart of flesh insteed of thine old heart , thy heart of stone ? See what affections he hath renewed in thee ? hath he put his loues , his fear into thy inward parts ? hath he written his lawes in thy heart ? hath he giuen thee a new nature ? art thou become another man then thou wast , cast into a new mould ? hast thou new thoughts , new desires , new designes to set vp God alone in the making of thine own saluation , & c ? Then thou art of those with whom God is in couenant . Againe , secondly , see what thou lost for God , for thou must be working , all that are in couenant with him , according to that we read , Ezeck . 36. ( I trow ) after that the Lord had promised what he would doe for them , Yet I will be sought vnto for all these things , saith the Lord . Search then what thou hast done in Gods worke , doest thou warre against the flesh ? subiect thy wit to Gods wisdome , thy will to Gods will , &c. Hauing such promises as these , dost thou ( as the Apostle exhorteth ) Cleanse thy selfe from all filthinesse of flesh and spirit , perfecting holinesse in the feare of God ? 2 Cor . 7.1 . then it is sure that God hath smitten a couenant with thee , and it shall be performed vnto thee .

Oh! but what is it be so , that I haue broken my part of the couenant , and so haue giuen God liberty to euade ? how then ?

You must know , S●l . that God taketh not the aduantage against vs of euery petty breach , vnlesse it be some great matter , he hateth putting away , as he saith in Mal . It is between God and vs , as between husband and wife . It is not euery petty discontent or displeasure that falls out betweene them that is held a sufficient cause of separation , it must be some great offences , as the defiling of the marriage-bed , which ( in regard of merit ) cuts the very marriage-knot asunder , so here : The Lord will not aggrauate euery frailty , infirmity or slip of his seruants , to cast them off for the same , it must be some great breach of Couenant , as when we runne a whoring from vnder him , after lying vanities , or when we are carried with harlot-like affections towards him , in setting more by his gifts , then by himselfe , this is that which will prouoke and cause him to withdraw . But if you pitch vpon God for the maine , though you haue many failings ( as in many things wee offend all ) if you can say with Dauid , Whom haue I in heauen but thee , and in earth none in comparison of thee ? wee shall not be discarded . God is not as man , to doe as he doth . Men , when a seruant is grown old , and they haue had the best of him , they vsually thinke of putting him off , turning him out of the house , shifting their hand of him , when hee is once growne old and impotent , that his worke is done : Not so God , the elder a seruant is , the berter he likes him , the longer they liue together , the lother hee is to part with him .

Yea , but yet hee requires certaine conditions of vs , that be in couenant with him , which we performe not , &c.

Sol . Yea , but in the new Couenant , God vndertakes to make vs able to performe the conditions that hee requires . Hee vndertaketh both for himselfe and vs too . Hee commands vs to haue a new , soft , one heart , and he maketh it so .

Is there nothing then to be done on our behalfe ?

Yes , it is required of vs , that wee vse Gods meanes , that wee goe on in his wayes , according to that , Yet I will be sought vnto for these things by the house of Israel , Ezech . 36. When he acts vs , wee must moue ; when he opens our eyes , we must see ; in fine , concurre as subiects , to be wrought vpon in his meanes and times , and then we are surely , in Couenant with God , and so in happy estate : For , Blessed is the people whose God is the Lord : Such need not want any thing of all that is within the verge of this couenant , they may call for what they will , and haue it : God hath promised you all good things , outward and inward , call for them , and they shall bee giuen you . Is any thing amisse with you ? carry it to God , and say , Lord , here is thine owne Couenant , to mend my heart , &c : Oh doe it for thy names sake . And so you may be confident : for doe you thinke God is able ? doe you thinke he is willing ? doe you thinke hee will lye ? doe ye thinke hee will foresweare himselfe ? I conclude with the Apostle : In nothing therefore be carefull , but in all things make your requests knowne to God , and he will fulfill them , and fill you with peace vnconceiueable .

IN this part of the Couenant the Lord vndertakes for the spirituall part of his Church , namely , that he wil giue them , whatsoeuer grace shall be needfull , as is here set forth by all the causes thereof ( as we haue hertofore shewed you ) both inward and outward . For the first , wee haue heere 1 the matter deliuered in these tearmes , one heart , a new heart , a soft heart . 2. the manner , he will put it into them , he will bestow it vpon them , he will take out that which hinders , and put in that , that is wanting . These are the inward causes , and for the outward , the Efficient first , that is God . I will giue them one heart and I will put , &c. Secondly , the finall cause is set downe vers . 20. That they may walke in my statutes , and keepe mine ordinances , &c.

Wee haue already obserued something from the words in generall : Ye haue heard what mans inside is in and of him selfe ; his heart is full of turnings and diuisions , till God make it one : his heart is old and corrupt , till God refine it ; and cast it into a new mould : Lastly , is hard as a stone , till the Lord is pleased to mollifie , and make it soft : Next , you haue heard , how farre God ingageth himselfe to his people for things spirituall , he hath vndertaken to furnish them with grace as well as with goods ; and that not by a single promise onely , but by a solemne sealed couenant , and hath bound all this with an oath . So that here is the comfort of euery Christian , when he findeth ought amisse in his soule , he hath to goe to God , and claime the fulfilling of his promises , the performance of his Couenant .

These generals already dispactht , we come now to the words themselues , and we will beginne with the inward causes of mans Spirituall good , and first with that we called the materiall cause , sc . one heart , a new spirit , an heart of flesh .

Heart and spirit are put for the same thing , they doe but one expound the other . Man is made vp ( you know ) of two essentiall parts , a body and a soule , which soule vpon sundry occasions hath sundry and seuerall names giuen vnto it . In respect of the cause it is called a spirit : In respect of its seat , it is called the heart : in respect of its naturall operation it is called the soule , and in respect of its spirituall office it is called conscience , all comes much what to one passe : Now touching this heart or spirit or soule or inside , tearme it as you please . He promiseth his people to bestow on them a threefold grace . 1. Onenesse ( giue me leaue so to speake vnto you , because I haue not a fitter word at hand , whereby to expresse it ) I will giue them one heart : 2. Newnesse . I will put a new spirit within them . 3. Tendernesse . I will take the stony heart out of their flesh , and giue them an heart of flesh . The thing it selfe is cleare , there is one thing onely in question touching the order , whether these three things here promised be so many seuerall steps to softnesse , or whether they bee so many steps to onenesse of heart . If w● take them this latter way , the sense is good , and stands handsomely , as thus . I will giue you one heart , and that I so doe , I will cast it a new , and that I may so doe I will melt and soften it like as one that hauing many pieces of old siluer or plate lying by him which he intends to put all into one bowle . 1. he resolues to cast it a new . 2. to that end he melts and softens it , and so lastly shuts vp all in one piece . If we take the words thus , they goe well enough ; yet I encline rather to the other side , and doe iudge rather that they are three seuerall graces that are here promised and Secondly that softens , includes the rest , as if the Lord should haue said , I will make you one heart , nay more , I will make you a new heart ; nay ( which is more then all that ) I will make you a soft heart , a heart of flesh instead of your heart of stone . And thus I should rather chuse to take the words . 1. because they lye thus in the text . 2. because God begins to cure mans hart , in the same order that it became distempered . Man in his state of Integrity had but one heart , set wholly vpon God its proper obiect . But by his fall from God , this one heart becam . 1. a diuided hart , and 2. a corrupt heart ( which state of corruption , the Scripture vseth to set forth by the name of the old man ) 3. by long trading in its corrupt and sinfull courses it contracts a great hardnesse , and so becomes a stony heart . The selfe-same order God obserues in the curing of it : for 1. hee makes it to become one heart . 2. hee makes it a new heart . 3. he makes and keepes it a soft heart .

Thirdly , there is some little difference to be obserued in these tearmes , and although in some sense they are neuer separated , but euery new heart is one heart , and also a soft heart in som degree , yet are the things separable in our vnderstandings : for a man may haue some kind of one hart , that is an heart pitcht vpon one only obiect , and yet not haue a new heart : as againe , a man may haue a new heart , and yet his new heart may not be soft , but hard and crusty . So that for these 3 reasons I make choice to keepe Gods order in the text , and make them three distinct graces , yet so , as that I will not contend with any one that likes the former sense better .

The first thing then , we are here to treate of , is this onenesse of heart . I will giue them one heart ( so the words are read in the Originall ) not , I will giue them another heart , as the Septuagint render it , by a mistake of one letter in the Hebrew . There is ( if we will speake exactly ) some little difference betweene samenesse and simplenesse , singlenesse and onenesse . Samenesse excludeth all distinction : simplenesse excludes all manner of composition : singlenesse excludes all doubling ; and onenesse excludes diuision . But God vseth not to be so metaphysical in his writing , therefore hee that shall say , that one heart is a single heart , an entire heart , a simple , plaine , sincere heart , he sayes not much amisse , though that bee not home enough . The point that we commend vnto you from the words , is this : That all those that are in speciall Couenant with God , haue but one heart .

This onensse of heart hath a double relation . 1 , to God . 2. to men . First , all that haue interest in the Couenant of grace , doe meete and concurre in one obiect , viz. in God as their onely both materiall and formall obiect ( as we vse to speake ) according to that of the Apostle , though there be gods many , and lords many , yet to vs there is but one God , the Father , of whom are all things and wee in him , and one Lord Iesus Christ by whom are all things , and we by him , 1 Cor . 8.6 . Christians are one hearted , as they refer to God , and to themselues next . All Gods people pitch vpon him , they iump and agree in the true God , who makes himselfe to vs , in and by his onely Sonne esus Christ , according to that in the last of Zachary , when the Iewes and Gentiles should bee made one by the comming of Christ . In that day , saith the Prophet , when the Lord shall bee King ouer all the earth , there shall be one Lord , and his name shall be One .

2. As they are all pitcht vpon one Obiect ; so they goe all vpon one motiue , they chuse God for Gods sake , Psalm . 24. as saith the Psalmist : This is the generation of them that seeke him , that seeke thy face , this is Iacob : as if hee should say ; All that are the true Sonnes of Iacob , that are Israel indeed , they ayme not so much at Gods wealth , and at Gods wages , as at Gods selfe ; all that they seek , is to see his face and to haue his fauour . Thus as they referr● to God , they are one .

Secondly in relation to men , Gods people ●aue but one heart , whether you consider them iointly or seuerally . If you take them together , the whole Church is all but one body , one spouse , one house , Christ being the head , the husband , the chiefe corner-stone . First , they are all one in iudgement , they concurre at least in the maine , they meet in all fundamentall and generall principles , howsoeuer when it comes to particular inferences and conclusions , there appeares some difference . In matters substantiall they are all of one mind , they iudge the same thing , though they may be of sundry opinions in circumstantials , and points of lesse moment . Secondly ▪ as they all agreee in iudgement , so doe they likewise in heart and affection , they pitch all vpon Christ , they haue the same ioyes , the same griefes , the same hopes , &c : in a word , they are like-affectioned one to the other : it faring with them , as with the members of the body , wherefore if one suffer , the rest suffer also , such an vnity of affection is there among them ; and that all vpon the same motiue too , for , as they are knit together in on spirit , so they proceed all by one rule , and worke all vpon the same ground ; the thing that takes their affection , and drawes their eye , is grace , is truth , is goodnesse in the truth of it , as Saint Iohn speakes , 2 Epist. So secondly , if you take them seuerally and apart , euery particular Christian , as hee is but one man , so hath no more then one heart , you cannot say so of other men : For of them that are not in speciall couenant with God , one man may haue twenty hearts , according to the phrase of Scripture . But a true Christian hath no more hearts then he hath bodies : For , first , all the diuisions , all the turnings and windings of his heart , are healed by God , and he is now pitcht vpon one onely obiect : Secondly , hee is reconciled to himselfe , the parts and powers of his body and soule goe all one way , they goe together , and tend all to one marke ; in a word , they are all made for God . So that euery true Christian goes but one way , so farre as hee is a Christian , as is to be seene in Dauid , Psal . 103.1 . My soule , praise the Lord , saith he , And all that is within mee , praise his holy name . All that is within Dauid , shall goe this onely way : So it is also said of Iosiah , that hee serued God with all his heart , &c. All the powers of his soule met in one , and to their power went together , they were inde●de all too feeble , but they contributed their best .

Now this onenesse of heart proceeds not from the identity of the same subiect , ( for some one man may haue a world of ●earts , as hath bin said ) but from the same causes wherein they concurre . For , they haue 1. all one father , God , which conueyes the same nature to them all . 2 One head , Christ , of whose influence they doe all partake . 3. One holy spirit , whereby they are acted : and as it is in the body , though there are many members , y●t are they all enliuened and acted by the same soule : so is the whole Church , and euery member thereof by the same spirit .

Againe , they walke all by one rule of the Word , they ayme all at one end , the glory of God in their owne saluation ; they are tyed together all by the same ligaments , one faith , one hope , one loue , and all th● rest of the graces of the spirit , and hence it is , that they haue but one heart , one spirit .

Is it so , that all in cou●nant with God haue but one heart ? This then serues to discouer the misery and vnhappinesse of many thousands that liue in the bosome of the Church , and pretend faire to the Couenant of Grace , and yet they haue a heart , and a heart , and a heart , and a heart , and a heart , and a heart , yea , it may be they haue an hundred nd a thousand hearts in one and the same body . For the better vnderstanding whereof , we will insist awhile vpon these particulars : 1. To shew you what Onenesse is . 2. How many kindes of One there are : 3 ▪ the companions of it : and 4. The opposites . For the first of these ; that is said to be One , that is , indiuisum a se , & diuisum ab omni alio , vndiuided in it selfe , and diuided from euery thing else besides . In that then which is One , there is 1 ▪ greatest vnion with it selfe , and 2. greatest distance from all heterogenealls ( as they talke ) or things of another kind , and without it selfe . Thus God is perfectly one , without all composition , diuision and dependance , alteration , one essentially onenesse it selfe , in regard of his most simple nature , most agreeing with himsel●e , most distant from all things else , one intrinsecally in himselfe , and most remote from externalls .

1. For the second : There is 1. One : naturall , wh●reof wee say nothing now , so mans heart is one still . 2. One : morall , and so wee take it in this place , and in this consideration there be many hearts in one body , as on the other side , euery true Christian hath but one heart . This admits of two degrees : 1. perfect , and this is reserued for heauen , where our hearts shall goe all one way . 2. Imperfect in this life , when wee ayme at one marke , pitch vpon one obiect , &c. though wee haue our failings .

For the third thing propounded . the companions and consequents of vnion , are two . 1. Communion . 2. Separation . That which is one in it selfe , labours for communion with things like it selfe , as it separates , on the other side , from all things without , from all things that are not of the same kind . See this in those p●imitiue Christians , Acts 2. They which beleeued , were together , and had all things common but of the rest , durst no man ioyne himselfe vnto them .

Lastly , for the opposites of onenesse ; They are these : 1. Vnresoluednesse , which is when a man wauereth in his minde , being not yet resolued which way to take , or what choyce to make . Thus Iames discribes him , A double minded man is vnstable in all his wayes , that is , he stands yet vnresolued , he is yet to chuse his religion , hee staggers , and wauers betweene two , not knowing to which to incline , but like a waue of the Sea , driuen with the winde , and tossed , hee is vp and downe , here and there , and knowes not how to hold any constant or settled course . Secondly , onenesse is opposed to hypocrisie and double dealing , to shewes , and appearances , to an heart and an heart . Thirdly , it is opposed to inconstancy and variablenesse . Thus , Galat . 3.20 . God is said to be one , that is , one and the same , constant and vnchangeable like himselfe . Lastly , it is opposed to diuision and contention : as Acts 4.32 . It is said , that the multitude of them that beleeued , were of one heart , and of one soule , &c. that is , there was perfect vnion and amity among them . So then , by all that hath beene said , you may plainely see what a one heart is . It is 1. a resolued heart . 2. A plaine heart , a single heart , when the inside and outside agree , such an heart as is no other in intentions , then it is in pretences . 3. A constant fixed heart . 4. Lastly , it is a quiet and peaceable heart Such a man as hath peace with God , and agreeth with himselfe , so as he goes all one way in Gods worship , this man may be truely said to haue one heart .

Here then are taxed all wauering and double-minded persons . Wee will not trouble you with the Iesuites , but let them passe as men that surpasse in this kinde , hauing so many faces , so many names , so many habits , a latitude of euasions , they haue so many reseruations , so many equiuocations , so many distinctions , that in some one man of them yee may finde an hundred hearts , of whom you may say , as it was said of their father and his sonne , the one neuer spake as he thought , the other neuer thought as he spake ; but let them passe . In the second place , here come such amongst vs to be censured , as are yet vnresolued in their courses , being yet to make choyce of their Religion , halting betweene God and Baal , betweene protestancy and popery ; those that entertaine God and Mammon , God and Malcom too , that can speake the language , of Canaan , and of Ashdod both , that mingle and confound those things that God would haue seuered .

Thirdly , all such as are variable in their purpose , that shift , alter , and change their Religion , that are off and on , vp and downe ; to day zealous , to morrow cold and backward . vnconstant , and vnstable in all their wayes . Whereunto may be added , how many can you tell , who are at open warre and defiance with God , and all that professe the Gospell of Christ .

The misery of all these kinde of persons appeares in this . 1. First , that they cannot assure themselues , that they are in speciall couenant with God : For the first thing that he giues to such is this one heart , he circumciseth the foreskinne of their hearts , hee lops and shreds off all superfluiti●s , and vnites them wholly to himselfe , that they may henceforth goe all one way .

And secondly , in this , such persons must needs be restlesse and vnquiet : For it fareth with them no otherwise then with one that stands doubtfull between two suitors , not knowing which way to encline , and so for the time is restlesse , and as it were vpon the wrack : so here , for the hart of man is neuer at quiet , till it stay & rest it selfe vpon one center .

Thirdly , adde hereunto , that such men are euer liable to temptation , to defection , yea , and to detection too .

Lastly , they are liable to the wrath of God ▪ for if any withdraw himselfe , or steale away , Heb . 10. My soule shall haue no pleasure in him , saith the Lord , nay , such as withdraw , they draw backe vnto perdition , as the Apostle saith in the same place , verse vlt . You see then the misery of all such men , though admired of the world for their great policy and deepe reaches , yet they are odious to God , and liable to destruction .

But come we on to a second vse of exhortation to vs all , as euer wee desire to be assured that wee are true Israelites , the Israel of God , within the speciall Couenant of grace , labour what you can to attaine this one heart here promised . Many motiues wee might vse to perswade you hereunto . There is but one God , one Christ , one Spirit , one truth one Gospell , one heauen : besides , thou art but one man , and one heart is enough for one man , get it therefore : It is comfortable : for it is an euidence of our vprightnesse : And it is profitable , for it vnites a man to himselfe in all God Seruices , it deliuers him from many temptations , from many distractions , &c. Gods people vsually complaine of nothing more then this , that in the doing of holy duties , their hearts are diuided , their thoughts scattered vp & down , and will not be confined to the place where they sit ; besides , they finde a flatnesse and deadnesse of spirit in all . Now a present remedy against all distraction and disturbance in this kinde , is this onenesse , we here presse you vnto ; for when a Christian hath gathered all his forces into one , this addes feruour to his prayers , and puts life and spirit into all his other seruices . If therefore you would haue your hearts at command in holy duties . If you would be assured of your vprightnes , if lastly , you would please God , who hates all doubling and diuision , doe all you can to get one heart , which that you may ;

First , take notice what your heart is naturally in and of it selfe . There is a depth of wickednesse in our hearts , a bottomelesse gulfe of guile and hollownesse . Oh the deceits and crafts , the turnings and windings , the shifts and distinctions of our vile natures . No man can possibly discouer , how desperately wicked the heart of man is in it selfe . This you must see and finde by your selfe , that you haue not one heart , but a diuided heart , a double heart , a treble heart , nay an hundreth hearts in your bosomes . See now your desease , confesse and bewaile it before the Lord .

Secondly , deny your selues in each lust , in each creature , if you would haue your heart to be one . 1. Cast out euery lust , euery sinne out of the soule : for sinne separates a man from God , from the people of God , yea , from himselfe . It racks him , teares him , diuides him a hundred wayes . 2 Rend and diuide the heart from euery creature so farre , I meane , as not to make it your treasure , for that distracteth : for where our treasures is , our hearts will be also ; and so many treasure , so many hearts , now if you pitch vpon Creatures , you must need bee diuided with variety : for there is not enough in any one creature to suffice and satisfie . Take bread for example , though it feed vs , yet it will not cloath vs : cloathes though they warme vs , yet they will not feed vs : Wee must haue both food and rayment too , or we cannot subsist . Now this multiplicity of the creatures , if wee set our hearts vpon them , doth greatly hinder this Vnion ; this onenes of heart we must all striue vnto . Therfore let loose all other things and cleaue fast to God , pitch onely vpon him ( this is that one thing necessary ) make him your portion , make him your treasure , and hauing that one treasure , it will come to passe that you shall haue but one heart ; but neuer will your heart become one till you come to this to fix , and fasten all your hopes and ioves chiefely vpon God , for he can onely satisfie and support the heart ; therefore see and consider his al-sufficiency and abundant goodnesse to all his peop e , how you cannot want that thing which hee will supply you with , you cannot desire ought , but he h●th it for you , &c : In a word , see him to be all in all ▪ and so make choi●● of him insteed of all . And when you are once one in that obiect , you will be also one in heart .

Thirdly , take the Couenant of grace , as here it stands recorded , and improue it . He hath promised ( you see ) to giue you this one heart : Take now this promise , and present it before the Lord , spread it all abroad before him ( as Hezekiah sometimes did the letter of Sennacherib ) and say , Lord , here I haue to shew thine owne hand for the changing of my heart : behold , I haue a double heart , change it . I haue a hollow , false , diuided heart ; Oh mend it I beseech , and make it one . And here remember to pleade not the Couenant onely , but Christ also , pleade his death , his merits and obedience , &c : he died for this very end and purpose , that hauing abolished in his flesh the enmity , hee might make in himselfe of twaine one new man , so making peace . And that he might reconcile both vnto God in one body , by the crosse , hauing slaine the enmity therby , as the Apostle speaketh in 2 seueral Epistles to the Ephes . and Colos . hee died for this very end , to make all one againe . Once we were all but one , but now by sinne wee are diuided from God , diuided from the creatures , diuided from our selues : Now therefore Christ came to restore vs againe to our primitiue condition : and for this it was that he dyed , and shed his blood vpon the Crosse : which wee may safely pleade to God . The like we may say of his intercession ; what pr●ed he when he was here amongst vs ? That they all may be one , as thou ( Father ) art in me , and I in thee : that they also may be one in vs , &c : I in them , and they in me ; that they may be made perfect in one , &c. Iohn 17.21 , 23. He praied you see , that we might bee one , as hee and his Father are ; one here in part , and hereafter in all perfection : Sith therefore Christ died , Christ praied , Christ shed his blood for this , that we might haue this one heart , and be one with God , plead his blood , his prayers , his sufferings and mediation . And that is the 3d . meanes .

Fourthly , labour to grow vp in all sauing graces of the holy Ghost : for as sinne diuides and separates between God and vs ; so true grace brings God and the creature together againe : and the more grace any one hath , the more neerely is his heart vnited to God : for grace is a ne●re tye , and hath an vniting power in it . For instance , by faith a man is not only taken off from himself , and from the creature ; but is also brought to deny all , and to rely vpon the mercy and power of God alone . So by charity , a man is made to deny his owne will in all things , and wholly to subiect himselfe to the will of God . The same we may say of the rest of the graces : The feare of God expells all false feares of the creature , the care for heauen frees the heart from all inordinate cares of the world : Delight in God weanes a man from all vaine delights and pleasures of sinne , that doe distract the heart . Briefly , the more grace any one hath , the more will his head be established , and his heart vnited .

Lastly , if you would haue your heart made one you must goe all by one rule , inward , the Spirit ; outward , the Word : and that secondary rule too ( Conscience I meane ) must be followed , so farre as it is rightly regulated , and informed by that first rule , the Word , and when we proceed by that one rule of God , wee shall be one together .

In the last place , this point speaks a word of comfort , or rather of thankfulnesse to all those that find this grace in themselues , that their hearts are healed of all haltings and backeslidings , and made to become one : this is an vnspeakable mercy of God , and you can neuer be sufficiently thankfull .

But how shall I know my heart to be one ?

For answer , wee might tell you , that one heart is a true heart , a good heart , Vnum , verum , honum ens , &c. that it is alwaies in realities , &c. For these are termes conuertible , and goe euer together ; but for your better vnderstanding , wee will giue you three plaine notes of a heart that is one .

1. Integrity . 2. Constancy . 3. Sincerity .

For the first : when the heart is become one , a man goeth all one way , he is what he seems , he appeares what indeed he is , hee hath but one minde , one intention , one delight , one face , one tongue , in a word , hee is all but one man , all the parts and powers of his soule and body do go all one and the same way . Now therefore , when there is in a man this integrity ( both for subiect , hee goes all one way , and for obiect , he aymes at Gods whole w●ll , to fulfill the same ) this mans heart is one .

A second note is constancy , when a man is at all times like himselfe , one & the same , take him when and which way you wil , thogh there may be some partiall vncertainty in the subiect , yet hee is firme for the obiect pitcht vpon , namely God , in Christ .

And a third is sincerity , when a man g●es vpon one motiue , hee st●ains out all by-respects , all selfishnesse , and lookes to the common , to a publike good , his maine ayme is the glory of God in his owne saluation .

Oh , but may some say , here is that doth discourage mee : You say this one-hearted man is an intire man , and goes all one way ; but I finde a world of diuision , and continuall combates in my soule : the flesh hales one way , the spirit another , &c.

Solu . For answer : It is to be considered , that there is a double diuision . 1. Intrinsecall , or inward , which is when the powers of the soule are at variance betweene themselues , one of them set against another .

2. Outward , when they all agree and combine within themselues , and the diuision is onely outward against a common enemy . The former of these may be found in an hypocrite , the latter is not , but in the Saints of God alone . In waging of warre , there is great difference betweene fighting against a forraine enemy , that inuades the countrey ; and an intestine enemy , that is bred at home amongst vs. When a Citty is begirt with an army from other parts , the enemie spies where he may take his best aduantage ; the Cittizens in the meane while , The diuision in Saints is not betweene finn and sin , sin , and nature as in others , but betwe●ne sinne and grace in the whole man . watch and make as sure as they can , euery place of the wall ▪ but in a ciuill warre , it is otherwise : for then there is neighbour against neighbour , and euery one against another ; so is it here . In the Saints of God , the flesh , as a common enemy , assaults all the powers of the soule , and they againe with forces conioyned , make resistance against it . It is not ( as in hypocrites ) iudgement against will , conscience against affection , reason against Appetite , &c. but all the powers goe one and the same way , namely , against the common enemy .

You say , that he that hath one heart , is a constant man : but alas ! I am full of wauerings and doubting , and a great deale of inconstancy .

There is a double inconstancy . One is , Sol . when a man stands wauering betweene two different obiects . The other is that which comes after a man is resolued on the maine businesse . And this latter is found in Gods best children . They cleaue to God with full purpose of heart , they haue chosen the better part , which they shall neuer part with : And though in their executions they fall short oftentimes of their intentions , yet still they hold fast their generall purposes and aymes , although they be iogged aside sometimes , and put by , in respect of particulars .

You say , that this One-hearted man is a sincere man , aymes at the glory of God , &c. But alas ! it is otherwise with mee , for I mingle and confound businesse . I serue God indeed , but I aime at mine owne credit , profit , ease , &c.

But what is thy vtmost end thou propoundest to thy selfe ? what is thy chiefe obiect ? Sol . There is an vnder end that comes in onely in a second place . And though the glory of God be chiefely to be intended in all , yet it is also true , that in a second place , I may haue respect to my owne ease , profit , comfort , &c. also ( For , we are bid to loue our neighbour as our selues , therefore it is certaine wee may and must loue and respect our selues and our owne good ) but so , as that the maine thing that swayes vs , must be the glory of God , and a desire to approue our selues to him . And thus it is with euery faithfull christian , howsoeuer hee may be happely carried away with some by-respects for a time , yet when it comes once to a matter of competition betweene himselfe and God , he presently lets fall credit , ease , profit , yea , he willingly lets goe life and all , rather then God , and his glory .

Surely I haue not yet attained to this onenesse , for I am euer and anon troubled and pestered with many distractions , when at any time I take in hand to meditate , pray , or doe any good duty .

Sol . For answer you must vnderstand that there are two degrees of onenesse ( as we said before ) 1. Perfect ; dreame not of hauing this here , it is reserued for the state of glory . 2. Imperfect , when a man is for the maine , vndiuided , pitches vpon God for his chiefe obiect , yet so , as that many things fall in to distemper and distract him , and hee is troubled with diuers and sundry cares , feares , desires , &c. that interrupt him in his course , euen then , when he would be most of all reserued to God , all which notwithstanding , so long as a man bewailes and resists them , and continues praying to God with Dauid : Vnite my heart vnto thy name , &c. they shall neuer be laid to his charge , but God will by degrees , heale all the turnings and windings of his heart , till wee all at length become one in Christ , till being one entirely , we shall be swallowed vp of eternity ; Christ becomming vnto vs all in all .

OF NEWNESSE OF HEART . EZEK . 11.19 . And I will giue them one heart , and I will put a new spirit within you and I will take the stony heart out of their flesh , and will giue them a heart of flesh .

MAns Heart is miserably dis-ioynted : only God can cure it , and he hath vndertaken the cure of it ; of a diuided heart to make it one heart , of rotten to make it new , and of hard to make it soft . Touching onenesse of heart , we spake the last time , and haue shewed you , that all that are in speciall couenant with God , haue one heart , and but one . One in reference to God , and one in reference to themselues , both ioyntly and seuerally considered . One in opposition . 1. To an vnresolued heart . 2. To a variable heart . 3. To a double and hypocriticall heart . 4. To a distracted and vnquiet heart , &c. But this wee haue dispatcht already .

Next , God vndertaketh to giue to his people a new heart , I will put a new spirit into you . The inward part of man , sustaines diuers names in Scripture in a diuers respect . In regard of the cause thereof it is called a spirit , in respect of the feate , it is termed , heart , in respect of it 's naturall operation , soule , and in respect of it 's spirituall office , it is called conscience ( as before wee told you . ) This inside of man , call it what you will , God will renew : where come to be considered :

1. The thing promised , I will put a new spirit within you .

2. The author , God , I will doe it .

For the first of these , that you may the better vnderstand the termes , you may distinguish eyther of spirit , or of its adiunct , newnesse .

First , Spirit , is taken in a diuers sense in holy Scripture . Sometimes it is taken for the soule , as it is opposed to the body , as in that place : The body returnes to the earth , and the spirit to God that gaue it . Sometimes againe , it is put for the faculties of the soule , as , I will sing with my spirit , that is , with my vnderstanding , 1 Cor . 14. So , I serue God with my spirit , Rom. 1.9 . That is , with my Will . Sometimes againe , it is taken for the gifts and graces of the spirit , as in that of our Sauiour , Iohn 3. That which is borne of the spirit , is spirit .

Againe , you must distinguish heere of New . A thing is said to be New : 1. in regard of the matter of it , when it hath new materials ; as ( for instance ) when a man builds an house new out of the ground , we say . 2. In regard of the inward forme and species of it , as when ( for example ) I turne my gowne into a coat . 3. In regard of the outward forme and fashion of it : as when a man breaks an old boule , and casts it into a new fashion , there is the same substance as before , but there is a new figure , a new face set vpon it : And so it is to be taken here . God will renue the spirit of his people , by putting new qualities into their soules .

Secondly , the Authour of this change is God , I will put a new spirit , &c. That is , I will bestow vpon you new graces , new qualities , that whereas you are naturally void of all goodnes , hating me , and being hated of me , &c. I will put such a new frame of soule into you , that you shall loue mee , and one another spiritually . And how will he do this for them ? not by extracting good qualities out of them , as if they were seminally and potentially there before , but hee will infuse and powre the same into them anew .

The words thus explained , we passe on to the point : that whosoeuer will be soundly assured , that hee belongs to the new Couenant , he must haue a new heart , a new spirit : ( in a word ) be must be a new man .

For the dispatch of this point , wee commend vnto your consideration , these three particulars : 1. It is simply necessary that we be renued : 2. It is possible , if wee seeke it in a right way . And 3. It is wondrous commodious and co●fortable to them that attaine to it . If it were needefull , and yet not feisable , it were a great discouragement to a man that should reach after it : if it were possible , and necessary , but not commodious , men would haue the lesse heart to look after it : but in a concurrence of all these , when it is both necessary and possible , and commodious too , who would but striue vnto it .

Necessary it is , first , in a double respect . 1. in regard of precept : Make you a new heart and a new spirit , Ezek . 18.31 . And againe , Be you transformed by the renuing of your mindes , Rom. 12.2 . so Ephes . 4.22 . Put off , concerning the former conuersation , the old man which is corrupt , &c. And be renued in the spirit of your minds : So likewise , Col. 3.10 . In all these places he layes this vpon vs , as a charge . 2. It is necessary , as will appeare if you consider it as a meane conducing to our maine end . To be renued , is the way to the new Ierusalem . You see how God hath smitten a new couenant with you , put you vnder a new gouernour , giuen you right into a new City , to the which hee hath set this new way , so that whosoeuer treads the way thither , he must be a new creature . Hence that of our Sauiour , Ioh . 3.5 . which he vttereth twice in a breath , almost ( for more certainty of the thing , Except a man be borne againe , he cannot enter into the kingdome of God . So then 't is necessary .

Secondly , it is possible too : True it is that man cannot make himselfe a new heart : but it is true also , that although hee concurre not as a cause or agent in this work , yet must he concurre as a subiect capable of being renewed : for whosoeuer is capable of Reason , the same is also capable of Grace ( For , what is Grace but Reason perfected and eleuated ) and though man be vnable to renue himselfe , yet dealeth he with one that both is able , and hath also vndertaken to doe it for him : Hee that could make man at first , can with the same ease re-make him againe ; he that could call light out of darknesse , can shine in mans heart , to giue the light of the knowledge of the glory of God in the face of Iesus Christ : For as there are no bounds set to Gods essence , so neither to his power . And as he is able to doe this for his people , so is hee no lesse willing to it , for he hath said it , he hath sworne it , hee hath sealed it , ( as you haue heard ) and therefore , sure he will not eat his word , goe from his seale , be for-sworne . So that it is possible .

Thirdly , it is commodious too : for , it brings along with it , 1. honour , 2. comfort .

For the first , it is the glory of the creature to be renued and sanctified : then the creature comes first to be glorious , when it is made new . There is nothing in the world ( saith that Greek Father ) so beautifull as the new creature . Nazian Man by nature is deformed , vgly , the Image of God being vtterly defaced in him , and that of Satan in the roome thereof succeedeth : but when he becomes new , he is restored in blood as it were , he returnes to his first and primitiue estate , being borne , not of blood , nor of the will of the flesh , nor of the will of man , Mens humana gratiam nondum adepta , nihil aliud est fi cadauer parit : de Sacr . Bapts . but of God . 2. As it is honourable , so it is comfortable to be a new man ; Indeede , what can comfort vs if wee be not so ? An old man is but the carcasse of a man , dead while hee liues . A dead man , you know , hath eyes indeed , and eares and hands , but cannot see with his eyes , heare with his eares , act with his hands , &c. No more can he that is not renued , though he hath the spirit of a man , yet is he not able to doe the act of a man , that is , of a Christian man , he vnderstandeth not the things of God , neither indeed can , do either that or any thing else , that may answer his first creation . You haue heard some Reasons of the point . It remaines to make some vse of it : And first , is it so , that euery one in speciall couenant with God is a new man ? this makes much against all those that lay claime to the new couenant , and vsurpe the seales of it , and yet are old men still , and ( which is worse ) care not to become new . Let these men here learne to see , 1. Signes whereby they may be discouered . 2. Their misery .

First , for Signes of an old man , these be infallible . 1. when men are drowned in darknesse and ignorance , this shewes them to be in their old estate . For , the first thing that liues in a man , is his vnderstanding ; and the first degree of life that enters into a Christian mans soule , is knowledge . If therefore your vnderstanding be yet darkned , you are but old , being estranged from the life of God , through the ignorance that is in you , because of the blindnesse of your heart , Ephes . 4. This makes against very many amongst vs altogether ignorant of God , of themselues , what they are in Adam , what in Christ , being well pleased with their naturall condition , and can see nothing amisse in themselues , and are therfore vnwilling to go out of themselues , that feel no conflicts within them , no strugling against the corrupt part , &c. and if you tell them of the new-birth , they vnderstand nothing of it , but stand as Nichodemus to our Sauiour , with how ? How can these things be ? &c. they cannot be brought to see any such necessity of renouation . Lo , these are old men , as appeares by their ignorance : For the first worke of the spirit in mans heart , is conuiction : He conuinceth the world of sinne , of righteousnesse , &c. and God begets vs againe by the word of truth , Iam . 1. he acquaints vs with his Word , and builds vp our iudgements in the first place , with diuine truths .

2. Another signe of an old man is , when one is not onely ignorant of goodnesse , but an enemy also to it , so as he hates and opposes it . This makes against many amongst vs , that can loue their friends and kindred well enough , so long as they are old men , but when they beginne once to be renewed and altered , though from worse to better , then they abhorre them , set against them , cast them out of their affections , &c. Thus , and thus it is with many a wicked father ; so soone as euer his childe begins but to looke toward God , then out a doores with him straight , hee will owne him , and acknowledge him no longer . And as in families , so in Parishes , so long as a man will doe as the rest , sweare , swagger , drinke , reuell , &c. he shall be accounted a good fellow , a good neighbour , and the like : but when he shall refuse to runne along with them in the same excesse of r●ot , then hee forfeits all his wits presently , loseth all his respect among his nehghbours , is held not worthy to be saluted or acknowledged . This shews them to be yet in their old estate : for whosoeuer is borne of God , and so is a new creature , he beleeueth that Iesus is the Christ , God stablisheth his iudgement in the knowledge of diuine truthes , and cures him of his ignorance ; ( which was the first note of an old man ) and secondly , as he loueth him that begate , so he loueth him that is begotten by him , as they are deliuered together , 1 Ioh . 5.1 .

A third signe of an old man , is , vnchangeablenesse in his whole conuersation . In the new birth there is euer wrought a change of the whole man . Once ye were darke , saith the Apostle , but now ye are light in the Lord , once ye were dead in trespasses & sins , but now hath God quickned you together with Christ , Ephes . 2. And in the Kingdome of Christ , Old things are past , all things are become new , the night is farre spent , the day is at hand , &c. So then you see euery new man is another man , changed and altered not from better to worse , but from euill to good , hee is translated out of the kingdome and bondage of darkenesse , into the glorious liberty of the sonnes of God . Now therefore , see you a man in whome there is no change to be discerned , as he was borne into the world wicked and sinfull , so he liues , and so also hee will dye , as holding it a disparagement to be any other man than he hath euer beene , and his forefathers before him were ; this is an old man : for newnesse brings a change , old things are past , and new come in place .

A fourth note of an old man , is , when a man contents himselfe with ciuility , or formality ( at the best ) in Religion . He will lead a faire and square life among his neighbours , pay euery man his owne , doe harme to none , &c. and herein he rests as sufficient to saluation . This indeed is as much as men can well require of him , and such a one may well passe heere below for a very good Citizen of this lower world , but not in that Ierusalem that is aboue , where we haue to do with a holy God , that cannot abide iniquitie , with holy Angells , with the Spirits of iust men made perfect , &c. and vnlesse we be conformed to them in some measure , there 's no heauen to be had , Hebr . 1 2. For without holinesse none can see God . So our Sauiour applies this Doctrine to Nicodemus a ciuill man , and more too , for hee had some formality in him too , and yet our Sauior tels him , Ioh . 3. that Except a man be borne againe , that is , except hee become a new man , as well as a ciuill man , or a tame man , hee cannot possibly see the kingdome of God . Ciuility , ( though plausible in the world ) will not reach out here , and yet there be but too many amongst vs that sit downe with it . And the like we may say of formality in religion : how many are there now adaies that content themselues with it , they come to Church , heare a Sermon , receiue the Sacrament , sometimes , with the rest of their honest neighbours , and there 's an end of the businesse . All their deuotion is confined to the Church , and done in the congregation mostly , &c. Such a one was the Pharise , he came to the Temple , made his prayer , gaue almes to the poore , and payed tythes of all hee had , &c. and therefore thought himselfe in very good case for heauen : but you must be told , my brethren , that there 's a power of Religion , a spirit of Religion , that God lookes after , and not a bare shew , or Carcasse . A painted man , you know , may haue all the parts of a man to see to , hands , eyes , eares , feete , &c. as well as a liuing body , but there wants a spirit to enliue and act the picture ; So here an Hypocrite may , for his outside , looke like a true Christian , but he wants this new spirit here promised , and therefore hee is but the Carcasse of a Christian , what euer hee seemes to be .

Fifthly ( for wee must hasten ) An old man is hee that is in bondage to his owne lusts , and to this euill world , and cannot tell how , in some measure , to redeeme himselfe . This new spirit , God giues to his people , Rom. 8. is not a spirit of bondage , but a spirit of power , of might , and of sound mind , 2. Tim . 1 7. saith the Apostle : and againe , the kingdome of God standeth not in words , but in power : and where the spirit of God is , there is libertie . This new nature vnties a man , sets him at liberty , makes him a free man ( not altogether , I confesse , but yet so farre as hee is renewed and spirituall , so farre it makes him free ) so that all such as continue slaues to their owne lusts , to the corrupt customes and fashions of this world , to their euill company , &c. so that they haue no liberty left them , they cannot chuse , if their companions becken or lift vp the finger to them , if their sinfull pleasures & profits inuite or call vpon them , but goe and runne whithersoeuer they shall leade them , &c ; this plainely shewes them to be yet in their old estate . And these are marks of such as haue no interest in the new couenant of Grace .

Next , consider their misery : And for this , ther 's enough here said in the text , to proue them miserable : for they are shut out from hauing any part or portion in the new couenant , as being aliens from the common-wealth of Israel , and so strangers from the Couenant of Promise , Ephes . 4. God vndertakes not for any such , will not knowledge or own them for his &c : again , they cannot possibly doe any thing pleasing to God , as saith the Apostle , They which are in the flesh , cannot please God , but such are all those that are not renued . Nay lastly , they cannot enter into heauen : for except a man be borne anew , he cannot see , he cannot inherite the Kingdome of heauen . Lo , here 's the wretched condition of all such as are old men . Let euery man enquire whether he be not such a one ; and if so , let him see his danger .

Exhortation , Euery one to make diligent search into his owne estate , and sith the man is as his spirit is , therefore to enquire what spirit you are of : There is not any amongst you , but desires and would bee exceeding glad to haue God for his Father , and to be in speciall couenant with him : Now if you would be so , you must bee able to shew the Counterpane of the new couenant , this new spirit here promised , I 'll giue them one heart ( saith God ) and I will put a new spirit within you , &c : I will put my Lawes into your inward parts , that ye may walke in my statutes and keepe mine ordinances , &c. As if he should say , looke what things are here written in your bookes with paper and inke , the same will I write and engraue vpon your hearts and spirits . God writes onenes of heart , and he writes newnesse of heart vpon all that are within the couenant ; see to it therfore that ye be new men , renued in the spirit of your minds , see that yee be able to shew new for new , the Lawe of God written in your hearts , as well as written in your Bibles , or else you are but strangers from the Couenant of Promise .

And here for your direction , see first what the Lord meaneth by a new Spirit : you are not to vnderstand God ( as if hee spoke like a Philosopher physically ) but morally , as it is ord narily vsed in holy Scriptu●e . There is an old man , that is , a depraued and corrupt nature , as wee come from Adam .

2. There is a New man , that is , refined , renued , as we are in Christ . The first of these , the Scripture calles Flesh : the second , it calles Spirit : so that a new spirit here promised , is nothing else but a new man , as he is renued , reformed , and refined by God . This new grace is tearmed by the name of Spirit , partly in respect of the author of it , the Spirit of God , and partly in respect of the subiect of it , for it is wrought and rooted in mans spirit . And it is called New , not in reference to our first estate , the state of integrity ; but in regard of our depraued estate , as we are lost in Adam : And so it is called new , 1 because our old corrupt estate goes before it . 2. because it is infused into vs a new by God : and 3. because it makes a man new in the whole bent of his mind , and in the whole body of his conuersation . The Author of this new Spirit is the blessed Trinity : the subiect of it man , the whole man , his spirit , soule , and body , he is renued throughout : For the order of working it in vs , it is done not at once , but successiuely , as the Apostle saith , We are renewed day by day , and changed into the same Image from glory to glory .

If these things we haue said , bee too hard for you , and surpasse your vnderstanding , Notes of new man or spirit . 1 distinctiue from Ciuil●ty . we 'll make you amends with these plainer notes of a new spirit . And these are of 2 sorts . 1. Negatiue . 2. Positiue . The Negatiue notes are such as serue to distinguish it from Cognata , things that resemble and looke like vnto Newnes . There bee some things that deceiue the world , vnder the name of a new spirit , but are nothing lesse . These are

First , Ciuility ( concerning which something hath beene said before . ) A new nature is another thing thē ciuil honesty : for this begins from man , is busied about man , and ends in man , as hauing man for its obiect , and for its end , whereas grace respecteth God throughout .

Againe , ciuility doth but barbe and shaue the out-side ( as one well saith ) it doth not fetch out the rootes of sin , as this new nature doth , it alters in the roote , aswell as in the branches , and reacheth to both tables of the Law , whereas ciuility lookes onely to one .

Secondly , formality is another counterfeit of this new Spirit : This lookes to the duties of the first Table onely , and therein also no more then to outward motiues , as it performes such and such duties , because the state so commands it , because , one hath beene so bred , &c. The difference is double . 1 Formality is but a picture of true goodnes , it reformes onely the outward man , but this new nature , the inward . 2 It is a liueles thing , the formalist hath no power of religion ( as a new man hath ) at least in an exigent , euery lust vndermines him , euery first motion to sinne is ready to trip vp his heeles , and when it comes to a competition , earth carries it from heauen . Thirdly , a common spirit ( such as may befall both the new man and the old ) this deceiues many . It may befall an vnsanctified person to bee conuinced , illightned , restrained , as well as the best . The difference is this .

1. A new Spirit is vniuersal , it goes thorow the whole man , leauens the whole lump : but in the hypocrite , that which he hath is priuate and particular to certaine faculties of his soule : as conuiction is restrained to his vnderstanding ; illumination to his Iudgement , restraint to his will , &c. But now this new grace is common to all the powers of the soule ; it is not like a little spring , that takes beginning in some piece of ground , and ends in the same ; but like the great Ocean that compasseth about the whole world , and receiveth diuers names according to the seuerall places that it washes and salutes : So this new nature sanctifies the whole mans spirit , soule and body : as the Apostle speaketh , and receiueth seuerall names according to the seuerall parts of man on which it worketh . As it dwelleth in the head , it is called wisdome ; as in the memory , faithfulnes ; as in the conscience , tendernes ; as in the will , subiection ; as in the affections , it is tearmed , order ; as in the outward man , new obedience : so it receiues diuers appellations according to the diuerse parts and powers that it affecteth . And as it is vniuersall for the subiect , so for the obiect too , for it is set against all sinne , and resolues vpon the doing of all dutie according to its light .

2. As it is vniuersall , so it is alteratiue too , it amends not the out-side onely , but seekes into the inward man , and alters that ; It giues a man a new temper , as it were , and a new constitution , it makes him that was fearefull and timerous , become bold and couragious ; him that was peeuish and passionate , to be of a meeke and quiet spirit , him that was dull and cold , very zealous and feruent , the simple it causeth to become wise and acute for the things of God ; for instance , you shal haue a man so simple that he can scare speake reason or tell his own tale to a man , yet turne him loose to God in prayer , or to men in the confession of his faith , and he will do excellently , be able to goe an end , as we say , being fluent in his tearmes , and expressing himselfe in good manner , far beyond many a greater scholler that cannot come neare him .

Thus this new spirit , though it doth not abolish a mans naturall constitution , whether cholericke , melancholly , or the like , yet it alters and changeth it to that which is better : whereas in others it is not so , there is no notable change to be discerned in their preuailing humour and inclination .

3. It is humbling . It makes a man thankfull to God , mercifull to men , and more basely to thinke of himselfe then of any other : As on the contrary , common grace is boasting , censorious , and puffes men vp , as saith the Apostle , knowledge puffeth vp , and the same is true of a spirit of restraint , as is to be seen in the Pharisee , who blessed God , he was not so bad , and so bad being too too wel conceited of his owne goodnes .

4. It is diffusiue and spredding . A new man would haue all the world new , and goe to heauen aswell as himselfe . On the other side , an old man may haue much light in his head , but little loue in his heart , he may be restrained and tied vp as it were from the doing of any great euill , but yet hee will take but a little paines in his family or with others to make them better .

These are the negatiue notes of a new man . The positiue follow , and they are these drawne all from the effects ( those from the causes being too light for the capacities of the bulke of this Congregation . )

First , this new Grace is operatiue , and hath its worke vpon both the in-side and out-side of a man ; And first vpon the vnderstanding , it sets vp a new light therin , causing a man to know things more perfectly and distinctly then euer hee did before , it makes him see an vglynes in sinne , a beauty in grace ; which another man cannot see , &c : so for persons , he sees now nothing in man to be admired but the new nature , and as any one excells others in the Image of God , by so much doth he prize and esteeme him .

Secondly , it works vpon the spirit and minde of man , and stablisheth that another man hath no command ouer his thoughts and fancies , but they run and roaue any way in despight of him : wheras a new man is able to pitch his thoughts about heauen and the things therof with some stedfastnes . Time was , when he only minded himselfe & the earth , but now his mind is rightly set , he thinkes of God , he sleepes with God , wakes with God , his thoughts in the first place in a morning are of God , & puts not quite off earthly businesses , yet he goes about them with an heauenly mind .

Thirdly , as it strengthens and stablisheth the mind , so it works vpon the memory too , seizing vpon that for holy vse onely , that it may bee as a chest to reserue such things as are good and profitable . Mans memory by nature is like a grate , through which when water passeth , it lets go all that is pure and thinne , and retaines onely that which is thicke and filthy ; but when it is renued once , it striues to straine out all the filth , and keepes that which is holy and vsefull : Such a mans care is to treasure vp knowledge , wisdome and experiences there , that may guide him in the way to heauen , and whereby he may furnish himselfe with matter of meditation . And howsoeuer in the best mens memories is found , that which is corrupt and euill , yet doe they labour to rid it out , that better may take place . It may so fal out , that in the best chest a spider may set vp her Cobwebbe , or dust and filth may creepe into it by some way , but then a man will not suffer it there to rest , but ridde it out assoone as may be : so it is here .

And 2 this new spirit strengthens the memory alway for practice , though it serue it not alway for matter of discourse , some men haue such happy memories , that when they haue heard a Sermon , or read it in a good booke , they are able to make rehearsall of whatsoeuer they haue heard , or reade , but when it comes to a matter of practice once , they are no body . Others you haue very able men of discourse , can speake largely of good things out of memory and inuention , as of patience for example , and yet let them be neuer so little prouoked , and they will be as violent , and as disordered as any other , : But now the Newman , though he forgets much of that he heares , neither is able to goe along with the minister from part to part in that which hath beene deliuered , yet , when it comes to a matter of practice , then his memory befriends him greatly . Now I call to mind , saith he , what I long since heard such a man deliuer concerning this sinne or this duty , and now is the time come to practise it .

Fourthly , this new Grace workes vpon the conscience , reconciling a man to his owne conscience , and making them friends , who of themselues are at variance . Naturally , Conscience brawles against vs , and we on the other side fight against it , and oppose , yea , doe what we can to stifle it and to put it downe ; But no sooner is a man renued , but hee and his conscience grow friends : He will doe nothing without conscience , nor conscience without him ; when the new man takes in hand to doe any thing , hee first reflects vpon himselfe with , Conscience what saist thou to this businesse ? thou seest I could cheate my neighbour by false wares , or setting a faire face on a foule matter , &c. Againe , thou knowest vpon what motiues , with what intent , and for what end I vndertake this businesse , Is it right or is it not ? Thus the New-man consults his conscience before he doth any thing : as on the other side , conscience will deale faithfully with him , in telling him what is amisse with him , and in cheering him when he hath done wel , though all the world frowne vpon him for the same .

Fifthly , The like we may say of the will : The office whereof is double . 1. to obey well . 2. to command wel . First , as a seruant vnder God is obedient , this new nature subdues our wil to Gods Will , and makes vs tractable to his pleasure in all things : will God haue me doe such or such a thing , ( saith the New-man ) no more words , it shall be done forthwith , at least in mine endeauour : Againe , will God haue me suffer such or such an affliction , Behold , here I am , Lord , thy will be done in earth as it is in heauen . Secondly , as it is an officer vnder God , it commands as a Prince the whole man : It commands the eye what to see , the eare what to heare , the hand what to act , in a word , it hath the command of mans both inside and outside when it comes to a matter of practice : Now this new nature commands all for God , chargeth euery part to bee seruiceable to God , &c : The like we might say of the seuerall affections , but that we are cut off by the time .

So for the outward man : this new spirit works in a man a new conuersation , a new life , new proiects , new ends , new endeauours , &c. All his members are made for God , being become weapons of Righteousnesse vnto holinesse : Rom. 6. Hee layes lawes vpon himselfe in euery part , makes a Couenant with his eyes , as Iob , not to behold vanity ; makes a couenant with his eares , not to drinke in iniquity : makes a couenant with his tongue , to speake a new language , euen the language of Canaan : An old man is apt to lye , curse , sweare , flatter , raile , &c. But this new grace giues him to speake in a new Dialect , so that in stead of cursing , he blesseth ; in stead of swearing , now he prayes and vtters the words of Grace and wisedome : we may say the same for his life , for his delights , for his desires , for his company and society , all things are become new with him . He hath also a new house ; That which they say of the soule , Anima facit sibi domicilium , that it makes it selfe a dwelling house , the same is true of him and his family , all domesticall disorders are reformed , and a new face set vpon it , that whereas before there was nothing but swearing here , and drinking there , and railing in another place , now there is calling vpon Gods name , singing of Psalmes , and other parts of Gods worship set vp in the houshold : so you see now what wee meane by a new Spirit , namely a new inside , and a new out-side , new all , old things are past , all things are become new .

Now enquire and examine whether you are new or not ? What if we be ? and what if we be not ?

If you be not , then labour to get a new heart , old things we are al ashamed of : An old scull , an old rotten coate , wee are ashamed to be seene in it ; oh we are not an old inside , an old corrupt heart this is worse then all the rest : we naturally all affect nouelties , and by our good-wils , we would haue new houses , new diet , new fashions , new euery thing ; And shall wee then content our selues with an old rotten heart ? such is euery mans heart by nature , an vgly thing that renders him odious to God and Angels . Therefore labour for this new Spirit .

What can we doe toward the getting of a new heart ?

Though man cannot concurre to the renuing of himselfe as a cause or an agent , yet he must concurre as a subiect ; and howsoeuer the new man is no more then a patient in his first conuersion , yet afterwards being acted by God , hee must vp and be doing . Now for your better direction herein , see these particulars .

1. What this new spirit is , to wit , the frame and stampe of Christ , opposed to the Image of lapsed Adam .

2. Whence it comes ? namely , from Christ , of whose fulnesse , wee all receiue grace for grace , Iohn 1. Doe wee want wisedome , holinesse , faith , & c ? There 't is for vs : Christ is made vnto vs , of God , Wisedome , Righteousnesse , Sanctification , &c. Therefore to him must wee goe , to him must wee cleaue , as to the principle of our life , and as the childe doth to the brests , hee lets goe all to lay hold on it : so must we on Christ , cleauing to him by one act of faith , of loue , and other graces , by onenesse , by newnesse , &c.

3. See why God infuseth this new spirit into vs , namely , because it is his couenant , which we may boldly plead vnto him in prayer .

4. See when hee doth it ? when it pleaseth himselfe : the wind bloweth where it listeth , &c. so is euery one that is borne of the holy Ghost , Ioh . 3.

5. See where he doth it ? in the vse of his owne meanes : hence the Word is called the ministration of the spirit , and the Sacraments are as so many organs , and as it were vehecula to conuey this new spirit into vs , Yee shall be baptised with the holy Ghost .

6. Wherefore giues hee it ? That wee may act that which is good in his sight , walke in newnesse of life , and keepe his commandements .

7. How doth he giue it ? successiuely and by degrees , wee are renewed day by day , according to his Image .

Therefore , if you would haue this new spirit , you see what 's to be done : waite vpon God in his owne wayes and meanes , till hee please to speake life into your soules : For , the words that I speake , ( saith our Sauiour ) are spirit , and they are life : hee breaths vpon vs the holy Ghost , &c. Especially apply your selues to the communion of Saints : A dead coale , put to liue coales , will take fire from them , which it would neuer do lying in the dead heape : so here . Awake , therefore , thou that sleepest , stand vp from the dead , and Christ shall giue you light : sort your selues with such as are godly , and frequent the ordinances : And this is the way to get this new spirit . Be exhorted now to lay downe your old spirit with the old yeere , and to be renewed throughout . This is that that must comfort you in life , support you in death , and beare you out at the last day : For , then no thing will endure the fire , but the new man . Content not your selues therefore to be ciuill men , or merely formall , but become other men , new men , and betake your selues to this new course , that you may haue part in the new couenant .

GOds people must haue a new spirit , a new heart . There is a necessity of it : it is all their happinesse that they can arriue at . You haue heard the point already ; wee began to make some vse of it .

If all those that are in speciall couenant with God , haue a new heart , then they are excluded the couenant of grace , that retain their old nature still , that remaine in their former ignorance , in their ancient enmity against the new man , being vnchangeable in their courses , and impotent or vnable to resist any lust , or to withstand any motion from euill men or euill spirits . These are old crazy men .

Wee put it vpon you ( secondly ) to examine whether you be new men or not . If so , there is matter of thankefulnesse , if not , then labour for this new spirit , that is , for renewing grace , which is that that makes a man a new man . You come daily to new Sermons , you receiue new Sacraments , you vndergoe new refinings and afflictions , and yet you remaine old still : this goes hard . The meanes to get this new nature , is to goe to the new Adam , Iesus Christ , for it : for , whosoeuer is in Christ , is a new creature , as on the other side , all that are in the old stocke , are dead and withered . Vnite your selues therefore to Christ by knowledge , by loue , by faith , and so shall you draw from him a new life and vertue , wait vpon him in his wayes and ordinances : and then , as the Prophet Esay speaketh , You shall renew your strength as the Eagle . And as Naaman the Syrian , after that , for the curing of his leprosie , he had vsed Gods meanes , washing himselfe seuen times , that is , often , in the Riuer Iordan , as oft as he was enioynd , his old disease went off , and his flesh returned new , as the flesh of a childe : so , if you apply your selues to Gods ordinances , with all diligence and conscience , the old man shall soone cast his skinne , and you shall renew your life in some degree , which you receiued in your first creation .

Lastly , here is a word of comfort for all those that find themselues to be truly renued , with whom old things are past , and all things become new : they can remember , when it was much otherwise with them , then now it is . All these may boldly call God father , and say that they are in Christ : they may safely lay hold on this charter of the church , the new couenant , and pray with confidence , that that God would make it good vnto them by renuing them more and more . Onely , that none be mistaken in the matter , and so comfort themselues falsely , let them secure this maine point , that they are new creatures .

Now , Notes of new birth . there be two things that speake a man to be new . 1. The new birth . 2. New obedience . Try therefore whether , first , you be new-borne or not .

How shall that be knowne , may some say ?

First , hee that is borne anew , hath a new taste , he beginnes to relish a new food . That note wee receiue from Saint Peter . 1 Pet 2.2 . Expounded . 1. Epist. 2.2 . As new-borne babes , saith he , desire the sincere milke of the Word , that yee may grow thereby . So soone as any one is borne anew , he is presently carryed to the food of Gods Word ; as the childe is carryed by an instinct to the brest-milke , whereby his life is continued : that whereas hee could not brooke the good Word of God ; the Bible seemed a dry booke vnto him , and things deliuered out of it in a plaine manner , he held harsh and vnpleasant , it would not downe with him , now it 's become his milke , and he cleaues vnto it , as to a principle of his life , without which he cannot subsist .

Oh , but an Hypocrite may desire the Word , and therefore this is no good euidence .

Sol . The Text puts a maine difference betweene them : 1. The godly man desires the Word , as the babe doth milke . How 's that ? hee desires it as his liuelihood , when hee is but new-borne , though afterwards , when hee is growne to some bignesse , hee is more play-full ; euery small matter , euery little noyse will take him off , and make him neglect the brest : but when he is new-borne , nothing can giue him content , but milke , he preferres it aboue gold and siluer , and desires it more then all the world . In like manner , an Hypocrite may desire to heare the Word , to read the Word , while there 's nothing to call him off , but when it comes to a matter of competition , that eyther he must follow the word , or his profits , lusts , &c. hee lets it goe , that hee may satisfie them : but now a new creature esteemes the word , as his appointed food , he cannot liue without it , yea , he preferrs it aboue gold and siluer , or whateuer other thing hee holds dearer to himselfe in the world .

2. The new-borne babe desires the sincere Word of God , hee desires the Word , for the Word's sake , hee hath not an end beyond that end : and he desires the Word in the plainenesse of it , hee loues to heare the down-right naked truth , without any mixture , as the childe desires the mothers milke , as it is of it selfe , without sugar : that come naturally to it , and so is naturally desired of it : So here , the new creature , desires the Word for its naturall sweetnesse , and goodnesse , because it tends to the making of him better : Another man may desire to heare a Sermon for the neat composition , for the learning that is shewed in it , or for some other rarity , but not for the sincerity of it , because it chargeth him , and brings him to a better course of life .

3. The new-borne Babe desires it for good ends , that he may grow thereby in sauing goodnesse : Another man may desire the Word , that hee may get more knowledge , and grow in an ability to discourse of good things , that hee may be able to hold argument , or set forth himselfe to the commendation of men : but the new man desires it , that hee may grow in faith , that hee may grow in zeale , that hee may grow in mercy , and in all other parts and limbes of the new creature , that there may be an vniforme , and vniuersall augmentation in the whole man . Thus you may know a new man by his food , which is the first note , hee desires the milke of the Word , the sincere milke , and therefore hee desires it , that hee may grow thereby .

Secondly , looke how you stand affected to your kindred . First , your heauenly father . 2. Your spirituall brethren . In euery generation there is a terme , to the which that which is generated is brought : and being one with it in nature , it becomes one with it likewise in affection : So hee that is borne anew , is brought home to God , and to all his people , so that he can weepe with them , bleed with them , suffer with them , reioyce with them , his very heart is tied to them . Try therefore by this , whether you are made partakers of the diuine nature , and borne a new , how stand you affected to God , in his nature , in his ordinances , in his children , &c.

Lastly , the new man is a strong man , the old man is weake and impotent , as yee heard before , but he that is renewed , is strengthened in the inward man , as saith the Apostle . Hence St. Iohn , so often in his first Epist. He that is borne of God , hath ouercome the world , and he that is of God , hath ouercome himselfe , is not ouercome of sinne , and again , he hath ouercome that euill one . These the new man so ouercomes , as that by them , hee is not ouercome . Now , in a conflict , hee is said to ouercome , that so holds out , as that hee is not ouercome . No more is the new man ouercome of the world , of his owne corruptions , or of the temptations of Sathan , by vertue of this new strength and spirit put into him ; this renders him victorious . Search into your selues now by these notes , whether ye are borne anew or not .

Secondly , he that will proue that he hath this new spirit , must inquire into this , and make it good that he hath a new life and conuersation : For , by Christ , we are brought not onely to a new birth , but to a new life , to new obedience . 1. When a man is once become a new man , hee proposes a new scope , a new end to himselfe in all hee does . Once indeed , hee onely studied himselfe , serued himselfe , did all in reference to his owne ends ; but now he hath publike ayme ( which he preferres before all priuate respects ) euen the glory of God . 2. He walkes by a new rule . An old man makes reason , custome , the fashions of the world to be his rule : but no sooner is he renewed , but he makes the Word of God his rule , he squares out all his actions according to Gods Law , and so performes new works in a new manner , that is , 1. In humility . 2. In sincerity , with which two graces , when a mans obedience is attended , then it is new .

How shall I know that that I doe , is done in humility ?

Thus : first , that which is begun in humility , wil also end in humility . A new man is most of al humbled by his best seruices ; the more he praies , the more he heares , the more he reads , the more hee followes his calling , the more humble he is : For , the more he deales in these things , the more he discernes still his own defects , & weaknes , and nothing more humbles a new man , then his ouer-slight and formall performance of holy seruices .

Secondly , when a man is humble , he will be thankefull , wondrous thankefull for this , that God would giue him a heart to serue him , and then accept of his poore and slender performances : See this in Dauid , Psal . 66.1 , &c. Blessed be God , that hath not turned away my prayer , nor his mercy from me . And so when he and his people offered a present to God , how thankefull was hee , that God would looke vpon it and accept it : Lo , here the behauiour of a new man in his holy seruices : Contrarily , the old man , the more hee deales in any ordinance , the more hee swells , hee thinkes hee hath obliged and ingaged the Lord , by such seruice as hee hath performed vnto him , for fashion sake hee may thanke with the Pharisie , but indeed he looks that God should thanke him :

How shall I know , that what I doe , is done in sincerity ?

For this , 1. See what you are in the maine bent , in the chiefe ayme of your life ( for it is not what you are in particular actions one way or other , but what you are in the main course of your life ) if your chiefe ayme in all be the glory of God , and your desire be in all things to please him , though in many things we faile ( as all doe ) your workes are done in sincerity . Secondly , looke what you are in your personall calling , and particular relation : for such is euery man in truth , as hee is in his owne station , and as hee carries himselfe in that relation hee stands in toward others : if he hold not out there , he is in the same degree , but halting and hypocriticall , thogh he haere ten thousand Sermons , and make more prayers . Thirdly , he that is sincere in his wayes , desires nothing more then the light , as on the other side , he that doth euill , hateth the light , Iohn 3. that his workes may not be seene , but light and sincerity accord well together , and hee that is sound at heart , loues that his workes should be sifted and scanned by the light , because they are done in God , the more you represent him to himselfe , the more thanks he returnes to God ; and you enquire now for this new spirit by your new obedience ( for new sap will yeeld new fruits ) and by this new birth , which if you finde in your selues , then conclude ; God hath promised to giue his people a new heart , and I finde hee hath done it for me , and therefore I dare goe to him , as to a father , and boldly lay claime to the new Couenant vpon this new edition and stampe .

It followes now to speake of the third thing here promised by God , which is the highest degree of all , and that is , a soft heart , in these words : I will take the stony heart out of their flesh , and giue them an heart of flesh . And here two things offer themselues to our consideration .

First , how God findes the heart of his people , Mans naturall hardnesse scil . hard and stony : I will take the stony hearts .

Next , how he leaues it : of stony hee makes it fleshie , of hard , soft and tender .

Wee beginne with the first of these : where you are to take notice in the first place , what the heart of euery man is by nature , hard as a stone .

Euery man is naturally sicke of the stone , hee hath a stone gotten into his heart , into his spirit , into all his inward parts .

That this is so , the Scripture abundantly testifieth , we will content our selues for proofe hereof with our present text , wherein mans heart is compared to a stone , to a rocke , and in other places to the hardest of stones , euen the Adamant which is vntameable , as the name imports , Zach. 7.2 . and harder then flint it selfe , Ezek . 5.9 . so that man you see now in his depraued estate hath a stone in his heart , and none other stone then an Adamant , the hardest of stones .

Nay , the holy Ghost stayes not there , but goes on to compare mans heart to mettals , that are harder then stone it selfe , Ier . 6.28 . euen to brasse and yron , yea , to that which is worse , for brasse and yron may bee softned and wrought vpon by fire and tooles : but the Lord complaines there that hee had wasted and spent vp all his fuell , worne out his bellowes and spoiled all his tooles vpon them in seeking to doe them good , and all to no purpose . The bellowes art burnt , saith he , the lead is consumed of the fire : the founder melteth in vaine , for the wicked are not pluckt away , &c.

This appeares further by these signes and symptoms of a stone , within , that plainly shew themselues in the outward man . His neck is said to bee possest with an yron sinew , and his brow to bee made of brasse , Esay 48.4 . Because I knew that thou art hard , thy necke is an yron sinew , and thy brow brasse . The first of these is a metaphor from a sturdy oxe , or young bullocke , that should frame to the yoake , but will not bow , proues vntractable : and such is man , stubborne and refractory : when he should take the yoake of Christ vpon him , there is no bending , no bowing of him . But besides this yron sinew , the holy ghost tells vs he hath a brow of brasse , a brazen brow , a whores fore-head , as it is , Ierem . 3. In which there is no sense remaining , no feare , no blushing , but that is past shame , as it is said by two seuerall Prophets , Ieremy and Zephany , , The wicked knowes no shame , saith the one ; he knowes not how to blush , saith the other .

This truth will yet further appeare , if we descend to speake of some particulars in man . Mark him a little , while we vnbowell him , and you shall see and finde him to be a very Rocke . Locke vpon him in the seuerall faculties of his soule , and ( that we may beginne at vpper-end ) first , his vnderstanding is a very stone , in respect of spirituall things , for howsoeuer , in things naturall , and pertaining to this present life , he hath some kinde of wit , and can shift for himselfe , yet in grace , and the things of God , he is a very stone , not in property of speech , I would not be so vnderstood , when I say , that man is by nature a stone , for there is the difference , that man is capable of being softned , which a stone is not , but I meane , that he is hard and stony , he hath too great affinity with a stone : See this first , I say , in his vnderstanding part , how wondrous dull , and vnapprehensiue is he in the things of God . What paines doe Ministers take to beat something into mens heads ? how doe they insist and dwell vpon a point ? how doe they explaine and illustrate it by examples , comparisons , &c. studying euery way what they can to conuey themselues to their hearers , and yet when they haue done all that may be done , when they haue set things as it were in the sight of the Sunne , and made euery thing so plaine and euident , that he that runnes may read it , yet such a stone there is in mans heart , that they vnderstand nothing , but like the high-way , spoken of in the Gospell , by our Sauiour , their vnderstandings are so paued and hardned , that the things deliuered can take no entrance , make no impression vpon them : hence it is , that many a hearer liueth vnder a powerfull , and profitable ministry for many yeeres together , and yet vnderstands no more in the matters of God and his kingdomes , in the mystery of Christ and the Gospell , then if he had neuer heard a Sermon in all his life , here is a stone in the vnderstandings : So for the memory : Gods Mnisters to helpe men this way , and to fasten some good lessons vpon them , insist long vpon a point , and when that is done , they repeat it againe , goe ouer and ouer it often , laying downe line vpon line , precept vpon precept , here a little , and there a little : and all this with such power , and with such plainnesse , that one would wonder how it were possible for men to make a shift so soone to forget what hath been deliuered , and yet they do : the word slides away from them as water vpon astone , no foot-step thereof remaines vpon them . The grauing toole neuer once enters them , &c. They will sit vnder a Minister , and look him in the face for an houre together , as if nothing should fall to the ground of that which is deliuered , and yet take them at the Church-doore as they go out , and question them what matter was deliuered , what Text handled , what points raised out of it , &c. you shal find them not able to giue an account of any thing that was deliuered . Lo , there is a stone in the memory .

Passe we on from the memory , to the heart , and will of man : what paines doth God take with men to bring them to new obedience , and to weane them from their sinnes ? one while hee deales with them by precepts , another while by threats , sometimes by promises of mercy , and sometimes by iudgements , euery stone is rolled , euery meanes vsed , and euery course taken by God to do them good , but all to no purpose : For , men in the meane while remaine obstinate and vnmoueable ; if one would speake out his heart to them , hee cannot speake sinne from their soules : but naught they were heretofore , naught they are now , and as naught they intend to continue , in spite of all that can be said to the contrary . Here is now a stone in the will . So , come we on to mens affections : There is enough said many times by Gods Ministers to worke vpon a rocke , to rent and cleaue the mountaines , &c. to moue and affect any reasonable creature , and yet men goe on in their sinnes without feare , without shame , without any token of remorse , as if it nothing concerned them , and as if it were not spoken vnto them at all . Here is a stone in the affection , wee had almost forgot that high power of the soule , mans conscience : For there is a stone in that too . God often thunders vpon it by his Ministers , speakes not words , but swords vnto it , threatens it with deaths , hells , &c. throwes handfulls of hell-fire in mens faces ; but what doe they the while ? they stand altogether fearelesse , carelesse , remorselesse , set a good face vpon it , as if they were the most innocent persons in the world : nay , you shall haue an honest godly man , whom it least of all concernes , tremble at Gods word , stand amazed and affrighted at that which is deliuered , as knowing the terrours of the Lord , when wicked and gracelesse persons take no notice of any thing , but carry themselues , as if it imported not them at all , when God bends all his ordinances against them , and batters them most fearefully : See , heere a stone also , euen in the conscience . Insteed of prouing the point , wee will for present open vnto you : 1. what is meant by heart in this Text ? 2. what , by a stony heart ? 3. how many kindes there are of an hard heart . 4. what are the signes of it .

For the first : heart , or spirit ( all is one , as hath beene said before , they are vsed promiscuously for the same thing ) Indeed heart is taken sometimes particularly for the will of man , namely , when it goes ioyned with some other word of like signification , as minde , soule , &c. sometimes againe , it is taken for the whole inside of a man , and so here in the Text . All the powers and faculties of the soule are hardned are peruerted , dead and dull in respect of any spirituall goodnesse : his vnderstanding is darkened , his will froward , his conscience brawney , &c. all is stony that is within him .

The second thing is , what is meant by a stony heart ? This implyeth two things : 1. A quality , hardnesse . Durum est , quod non cedit tactui ; That is hard ( in a naturall sense ) that yeelds not to any impression , or naturall Agent , that will not yeeld vnder your hand , but makes head and resistance . In a spirituall sense , the heart is said to be hard , when it yeelds not to the perswasion of a morall agent , that refuseth to be wrought vpon , when God deales with it eyther by himselfe , or by an instrument . 2. The degree of this hardnesse , it is hard , euen vnto stoninesse , which implyeth two things : First , a non-yeeldancc ( as I may so speake ) to goodnesse . Secondly , a stiffe resistance : as in hard wood , that when a man comes to cleaue it , will not yeeld to the stroke , but returnes the edge of your toole vpon your selfe : So when one beats vpon a hard stone , vpon a flint or adamant , there is no yeeldance , but the weapen recoyles vpon a man with a great deale of indignation , as it were . So then you see what is meant by hard , and what by stony . A heart of stone then is nothing else , but an vntractable heart , an vntamed heart , a heart disposed to resist but disposed to yeeld .

Thirdly , for the kinds of it : there is first a naturall hardnesse , common to all the sonnes and daughters of Adam ; this we bring into the world with vs : for wee are all borne with a stone in our hearts , it is our naturall temper to be hard . Secondly , a contracted hardnesse ; contracted , I say , by much practice and in long time , ( for though the heart of euery man be hard of it self , yet it may be made harder by long custome in sin ) when men by foule courses , put out quite that small light that is left in their natures , and doe obstinate themselues by continuance in sinne . Both these kinds of hardnesse may be well included in this Text ( for it is God that cures his people of them both ) but the former , I take it , is here principally to be vnderstood , yet , so as that wee exclude not the other .

Signes of a stony heart . Fourthly , the signes of this hardnesse , are of two sorts : First , negatiue ; Secondly , positiue . The negatiue signes are : First , vnteachablenesse . Secondly , vnsensiblenesse . Thirdly , inflexiblenesse :

For the first , man is naturally vntractable to any spirituall good thing : Hence it is that he is compared to a very beast : Euery man is a beast in his owne vnderstanding , saith Ieremy : yea , to the worst of beasts is he compared : For , vaine man would be wise , though man be borne like a wilde Asses Colt , Iob 11.12 . which is a most vnruly , and vntractable kinde of creature , as is well knowne . Yea , the holy Ghost sets man behinde the beasts , Esa . 1. The oxe knoweth his owner , and the Asse his Masters Cribbe , but my people haue not knowne , &c. And the Sluggard is put ouer to the Pismire to be instructed , Pro . 6. So dull , so slow of vnderstanding , and so exceeding blockish is the naturall man in the things of God , that he is put to schoole to the vnreasonable creatures .

Secondly , as hee is vnteachable , so hee is insensible , and that argues a daele of hardnesse , as is to bee seene in a stone , smite it while you will , beate it as long as you can stand ouer it , it complaines not ; lay a mountaine vpon it , it neuer groanes or cries , and grind it to powder , out of the pressure : and so it is with an vnregenerate man , let a mountaine of sinne , let a world of guilt lye vpon his soule , hee feeles it not , hee groanes not vnder it ; Sin is in him , as an element in its owne place , and so weyghes not with him , he sleepes , he eates , he drinks , he laughes and enioyes himselfe , as if the matter were nothing so , he goes merrily to execution , and dreads no danger , no more then if hee were as much reconciled to God , as any man liuing ; when he sweares he perceiues it not , a stander by is farre more sensible of his outrages this way , and is more grieued thereat many times then he himselfe is , yea , if you offer to charge him with his sin , he wil not stick to sweare again , that he swore not at all : so for lies , they drop from him thick and three-fold , as they say , but he obserues it not : so for the poore , hee can behold their eyes weeping , their toungs crauing , their very faces begging , themselues ready to sinke vnder the burthen of their wants & necessities , but all is one to him , if he may sit warme , and haue euery thing about him , if he may eat of the fat , and drink of the sweet , &c. let other sinke or swim , he cares not .

And so it is with him for spirituall physicke : God giues vnto the sonnes of men , his powerfull word to be as a hammer to breake them , and as fire to melt their stony hearts ( as the Scripture termes it ) this he heares daily , Ierem . 3. but continues still at a point , no whit bettered : God threatens him one while , perswades him another while , but all is one , hee stirres not a whit , say what you will , doe what you can to him , hee feeles nothing , feares nothing , &c. here is a stone .

A third signe of a stony heart , is inflexiblenesse . A stone cannot bend ; breake it you may , bend it you cannot , and so it fares with him that is of a stony heart , he will not bend or bow to God ; let God say or doe whateuer hee can that is fit to be done to a reasonable creature , hee is no whit moued therewith . If a man goe about to make an oration to a stone , let it be neuer so pithy a speech , let it be neuer so patheticall or perswasiue , the stone heares it not , neyther is affected therewith : breake it you may by strokes and blowes into many pieces , but yet euery piece remaines a stone still : so let God vse all meanes possible for the reducing of wicked men , let him perswade them , let him threaten them , let him smite and beat them all to pieces , all is as nothing to them : no instructions , no corrections , no meanes , no mercies will worke vpon them : stones they were , and so they will be still . Oh rocky hearts ! when nothing will preuaile with them , when nothing will be of force to make them better .

2 Possitiue signes of harnesse . These now are the negatiue notes of a stony heart : The possitiue follow , and they are these :

First , stifnesse and wilfulnesse in opinion . A stone will continue still like it selfe , talke while you will to it ; and so those that haue a stone in their hearts , will needes hold fast their owne conclusions , yea , they will dye , rather then alter their opinions which they haue once taken vpon them to defend : as was to be seen in many of the ancient heretikes , who though they were so plainely conuinced out of the Word of God , and by sound arguments drawne out of the same , so that they had nothing to oppose or contradict , yet so stiffe they were in the defence of their hereticall opinions , that they would rather dye , then be drawne to re-call them .

Secondly , obstinacy and setlednesse in euill practices , when men shall be of their humour , who answered the Propet peremptorily : The word that thou speakest vnto vs in the name of the Lord , wee will not doe it : So when a man is come to this passe , as to conclude with himselfe , I will giue these preachers the hearing , but neuer be brought to leaue my sinne , and to lead so strict a life as they would haue it : they shall neuer make me so very a foole , as to be ruled by them : when a man , I say , is set in his sinfull courses , and will not be remoued ; when he hath once made his conclusion , and is as good as hee meanes to be : heere is a stone .

Thirdly , a gaine-saying and contradicting spirit : such as was in the Pharisies : Christ could no sooner propound a truth , but they were cauilling and thwarting him presently : so when men will be fighting against the light that shines in their faces , when they will be euer obiecting and quarrelling with truths deliuered , they haue somewhat to say against euery thing they heare : no man can tell how to speake to them , but they will fide one exception , one flaw or other with the Preacher ; let him bring neuer so sound reasons for what hee deliuereth , they will returne them backe againe in our faces , with a great deale of violence , & . This argues the stone .

Lastly , an easinesse to yeeld , in case a sinfull motion be set afoot , this shewes a stone in the heart : For , euer the softest hearts , are stoutest in standing against motions to euill , as on the other side , those that are hardest of all , are most facile , waxy and yeelding in wicked businesses , you may draw them whither you will by a twined threed ; doe but hold vp the finger , and they will be with you streight , &c. This note the Apostle giues vs , Rom. 2.8 . They do not obey the truth , but are contentious , impatient , &c. but they obey vnrighteousnesse : Their lusts shall command them , Satan and his instruments shall command them any thing , when God can haue no command at all : So gentle they are , so courteous , so kinde , so good when it comes to a sinfull motion : But , to doe that which is good , all the men , and all the meanes in the world cannot preuaile with them , &c. These be notes of a stony heart .

WE are now vpon the last blessing here promised , & that is a soft and tender heart : where two things come to be considered ; first , what mans heart is in and of it selfe ; it is an heart of stone . Secondly , what the Lord vndertakes it shall be , namely an heart of flesh .

For the first of these , ye haue receiued the point already , to wit :

That euery man hath naturally a hard and stony heart within him .

Man is to be considered in a threefold estate . 1. as created . 2. as degenerated . 3. as regenerated : we consider him now only in his depraued estate , as he is since the fall : and so , his heart is hard and stony . This point we haue proued by Scriptures , and made good by instance through the seuerall faculties of mans soule .

And the reason is taken from mans fall in Adam whereby he be came depriued of all spirituall life , and so consequently of all motion and sense in the matters of God , wherein he is altogether stony and sensles .

For vse : It may serue in the first place to teach vs not to wonder that so many sermons are lost , so , many Sacraments spilt ( as I may so speake ) so many wholesome instructions cast away in a manner , so many corrections wasted in vaine vpon the sonnes of men , that so many words and blowes work no more good vpon them : wonder not at this , I say , for what wonder is it to see a stone hard and inflexible , rather let vs wonder at our selues , and at that fearefull hardnes that by our sinnes wee haue contracted , and so cry out of our selues as that holy man in the Prouerbs , surely I am more brutish then any man , and haue not the vnderstanding of a man : surely I haue not the nature of a man , but a very stone within my bosome . Oh what a dull creature am I , that God should take such paines to teach me , laying downe line vpon line , Precept vpon precept , here a little , and there a little , that I might learne somewhat at least , and yet I remaine ignorant and vnskilfull in the mysteries of saluation ? how blockish & vncapable am I , that can let go the good things that are taught me as fast and assoone as I heare them ? I haue heard many a chapter expounded , many a Sermon preached , haue had many a medicine applyed vnto me , and yet I remaine in my sinnes , no whit wrought vpon or bettered therby , what a wicked froward nature haue I , that I can no sooner heare of a dutie to be done by me , but I haue somewhat to obiect against it straight : no sooner can a Precept come forth from God , but I haue a disposition in me to rise against it and oppose to it : being therfore ready to shew my dislike of a thing , because God commends it , and againe , therfore to approue and practise a thing because God forbidds it , neither fearing nor feeling any thing of all that God speakes or does to me , being as a very stone in respect of mine owne apprehension of things , &c.

And on the other side bee moued to wonder as much at Gods merciful patience and forbearance towards vs , that makes no end of waiting vpon vs , and expecting our returne . It is not so betwixt man and man , as betwixt God and man ; we had need shew mercy & euen lend patience to others , because we stand in need of mercy , and must borrow it of others , and yet how little patience doe we shew to those we deale withall ? If a man haue taken a prentice that is not apt and able to take to his trade away with him presently , wee will bee troubled no longer with him , so if one hath a scholer that proues dull and vncapable , he bethinkes himselfe presently how to put him off , and rid his hand of him : yea if one hath but a beast that is vnruly and will not be seruiceable , he will not bestow keeping of him : How gracious is God then , iudge you , that beares with vs so much , and exerciseth so large and long a patience toward vs ? first he giues vs precepts , and then waites how they will worke with vs : then he giues vs promises , and after this threates and then promises , and then corrections , trying what will be the issue of it . In a word , he leaues no meanes vnused , no course vnattempted , no stone vnrolled , that hee may remoue & roll away this stone in our hearts ; oh the wonderfull patience of God , that will beare with such crooked and vntractable creatures as we are ! oh his infinite goodnes and mercy , that he will not be wearied , that he will not suffer himselfe to be ouercome of our badnes , but will thus ouercome euill with good !

Againe , Is it so that euery man by nature is of a hard and stony spirit ? Let those then , that are yet in their naturall estate , be admonished not to adde hard to hard , but to take som course to rid their hearts of this dismal disease . It is certaine , you haue the stone in the heart , euery mothers child of you : Be aduised therefore ( for helpe ) to doe as one would doe that laboures with that fearefull disease , the stone in the reynes or bladder . First , such a one will take heed of the matter that feedes and increaseth it , 1. Remoue matter of the stone . hee will abstaine from whatsoeuer he can heare will breed or greaten the stone . 2. he will hearken after and apply himselfelfe to the vse of those meanes and medicines that are good against it .

And so must men deale in this sicknesse of the soule , this stone of the heart : First you must shun all sin , which is that that breedes and feedes this disease : for sin is of an hardning nature ; it blinds the mind , hardens the heart , deadens the spirit , benummes the conscience of a man . This is the property of euery sinne , but especially of these fundamentall sins , as we may call them ( which wee must therefore with so much the more care and diligence shun and avoid ) Hypocrisie , vnbeliefe , Pride , and the like , all these are great hardners .

For pride , you may see it in Nebuchadnezzar , Dan . 5.20 . whose heart was lifted vp , and his minde hardned in pride , as the Prophet tells Belshazzar . And the wicked , saith Dauid , is so carried away with pride and selfe-loue , that he blessed himselfe in wayes to be abhorred .

And what we say for pride , the same is true also of vnbeliefe , according to that of the Apostle , Take heed lest there be in any of you an euill heart of vnbeliefe to depart away from the liuing God . Heb . 3. Vnbeliefe in time will make one a very Atheist , not to feare any thing at all , God or deuill , Heauen or hell . The like we may say of Hypocrisie , which makes one first to dissemble with men , and then to halt with God , and lastly to deceiue his own selfe , as you may see in the Pharisees : what a measure of hardnes grew they to by long trading in this sin of hypocrisie !

But much more true is this of Impenitency in euill courses , whereof the Apostle to the Heb . Take heed , saith he , lest by refusing to make vse of the present day , you come to be hardned by the deceitfulnes of sinne Heb . 3.13 . And this we see verified in common experience , when a man first ventures vpon sinfull courses , he sweates , he starts he trembles , he thinkes he shal to hel presently : wheras after he hath traded a while in his sinnes , such a senselesnes and carelessnes seizeth vpon him , that hee feeles nothing , feares nothing : such a deceiueablenes there is in sinne , as saith the Apostle . Take heed therefore of this matter of the stone in the heart , this fuell that feedes it , suffer it not to lodge with you at any time , creepe in it will , you cannot preuent it , but then see that you shut it out of your hearts againe by head and shoulders , bee sure you sleepe not in sinne : for it is the nature of it to deaden first , and to harden afterwards .

And what we say of sinne , is true of sinners also ( another matter that helpes forward this stone in the heart ) there is a transforming power in wicked company , to make those like them that doe conuerse with them : See it in the Galatians , O yee foolish Galatians , saith the Apostle , who hath bewitched you ? why , how were they bewitched , but by the enticing , flattering and perswading spirits of impostors that beguiled them : If a man will sort himselfe with the mockers of iniquity , they will finde , and vse such words to hearten him on to the committing of sin , and when he hath done , to confirme him in it , that hee shall not be able to command himselfe . We see thus much by experience : let a man that is not wonted or accustomed to such wicked practices , come in amongst a company of prophane sweares , heare their oaths , and see their desperate behauiour , he trembles , he quakes to heare and see such things , he euen thinks the very ground will sink vnder him , &c. But , let this man keepe them company a while , let him heare them swear ouer their oaths , a day or two together , and he will away with them wel enough , he heares not their blasphemies , sees not their wickednesses , but can comply with them , and be as bad as they .

Besides all this , their euill pretences and pleas , they will bring for their sinne , as that a great sinne is but a small , and a small sinne no sinne , that God is mercifull , and the way to heauen not so hard and troublesome , &c. together with their euill example , their liuing and dying in such lewd and lawlesse courses , all these things do wonderfully harden , and must therfore be heedfully auoided .

Hauing thus taken heede of the matter of your disease , you must in the next place come on to vse such means & medicines as are prescribed by God for the cure of it . And here , first , take notice of the misery of your naturall condition , that you are euery one of you sicke of the stone in the heart ; and therfore , as the Leper in the law was appointed to cry out , I am a Leper , I am a Leper , and so to make himselfe sensible of his stroke , so must euery one of vs of this malady of our soules , taking vnto vs words , and sayng , oh my naturall hardnes , and vntractablenes . Oh what a rock of flint do I feele in mine own soule ! this you must learn to see by your selues , & see it you may , if by nothing else , yet by your not seeing of it , feele it by your not feeling of it : for , there is not a surer signe , that a man is wondrous farre gone in this disease , then not to be sensible of his hardnesse . This being done , then as one that is told by his Physitian , that hee hath a stone growing vpon him in his body , he trembles and shiuers at the hearing of it , and enquires presently what is best to be done , is willing to learne what dyet to vse , and what to refuse , hee will be content to doe any thing , or shunne any thing that hee thinkes may proue hurtfull : so must you doe , enquire fo a Physician first , that can doe a cure vpon your soules , that can draw this stone in the heart from you : Now this is God alone , as hee here promiseth : I will take the stony heart out of their flesh , and I will giue them an heart of flesh . It is proper to God to doe this , it is his sole worke , To him therefore must you haue recourse , for recouery , apply your selues diligently to the vse of all his meanes , for all his medicines are curing . It is not an hayre-cloth , or a chamber of meditation , or any such thing , that can cure a man of this stone in the heart , but Gods reasons , Gods arguments , Gods shewing of himselfe to a man that will mollifie and melt his heart . Be content therefore to vse such meanes as God hath appointed for such a purpose , vse them . I say , and vse them thorowly , let them haue their perfect worke vpon you , if you intend they shall doe you good . When a man findes indeed that he hath a stone in his bladder , or reynes , hee will not refuse to vndergoe any manner of hardship , so hee may be freed of it , though it be to be bound hand and soot , to haue an incision made into his body , &c. He will submit to any dyet , suffer a great deale of misery and torment , so hee may be cured : So must wee here , be content to haue Gods plough goe vpon vs , to vndergoe cutting , launcing , searing , &c. Let God chide vs , threaten vs , bruise vs , breake vs by afflictions , let him vse all his instruments , as it were , let him practise all his medicines vpon vs to get out this stone of our hearts . And if we thus apply our selues to his means , God is both able and willing ( for it is his couenant here you see ) to take the stone out of our hearts .

Next , for those that finde themselues in some good measure softned and cured of their naturall hardnesse ; these must learne two lessons .

First , how to beare themselues toward God , when they feele in themselues some softning .

Secondly , what to doe in case their former hardnesse returne vpon them againe .

For the former of these , it stands you vpon to beware how you carry your selues , that you harden not againe , which you may easily doe , if you be not the more carefull . For hardnesse , you see , is naturall to vs all , and that which is naturall , is wondrous apt to recurre & to recoyle vpon vs againe , though ' it be beaten backe by violence ; as on the otherside , that which is aboue nature , is difficult , and requires great diligence for the retaining of it . A bow hath not that bent , that kind of posture of it selfe , but is brought to it : therfore slack the string neuer so little , & it wil soon return to its former straightnes : So likwise , water , the natural property of it you know , is not heat but cold , and therfore do but slak & withdraw the fire from it a little , and it wil returne to its former coldnes .

And so it is with the heart of man : softnes , you heare , is not the naturall property of it but the contrary , and therfore when you feele your selues made tender in any degree , you had need be wonderous carefull , for els you will be apt relapse to fall & off againe to your former hardnes of heart .

Why , but may some say , God saith here , that he will take out the stone , and if he once free vs from it , we are perfectly cured of this disease . It is true that is obiected , that it is God , that both vndertakes and also performes the cure of mans heart , but this he doth in a degree here , not in perfection , and by degrees also he doth it , and not altoge●●er , but by little and little at once . The heart of man retaines som dregs still of its old disease , euen after the cure is begun vpon it , which are ap● to congeale , and gather hardnes again ; like as one that hath been cut off the stone , if he be not the more carefull and obseruant of himselfe , afterwards he may quickly contract another stone in his body , as being naturally inclined to it : so if a man be not wonderous wise and chary , this hardnes of his heart will soone grow vpon him againe . And this euery christian finds himselfe too too true by himselfe : sometimes one findes himselfe softned , and in very good temper of soule , but soone after , through his carefulnes and disorder he beginnes to freeze againe and gather hardnes : sometimes euen a good Christian comes to that passe , that he is so lazy , so listles , and so neutrall , as it were , that he cares not for , the time which end goes forwards ; he hath no great feeling of his sinnes , no great affection to God or goodnes , hee cares not for it , he desires not after it . It fares with him now as with one that hath taken cold , he eates & drinks indeed , but he hath little or no appetite to it : and finds as little tast or sweetnes in it : So many a good christian when he remits of his diligence , & so takes cold as it were , he reades indeed , and prayes , and performeth other holy dutyes , but it is because he dare no otherwise , and not for any great desire he finds to them , or delight , he feeles in them .

Againe , it may so fall out that a Christian may commit some foule sinne , whereby hee receiues such a knock , such a wound that for the present he lyes for dead , as Bernard speakes concerning Dauid , who otherwise was a man of very a soft and tender heart , & yet by falling into those grosse sins of adultery and murder , such a crustines for the time came ouer his heart , that he had no feeling of himselfe , and though he heard the Word of God daily by the Prophets , yet it had little or no work vpon his soule . And this may befall the best of Gods people .

Yea , he may goe so far this way as that he may grow froward and peeuish against God and his Ordinances , so that no Preacher can please him : no man can tell how to apply the medicine to him , but this is naught & that is naught , and somwhat he hath to say against euery medicine , and euery Physician too . Thus it fared sometimes with Asa , a godly man , and yet know how he pursued the Preacher that dealt roundly with him , and told him of his sinne . Now therfore sith Gods owne seruants may be thus far left to themselues and hardned , giue vs leaue to put the point vpon you all , and thereby to exhort you to vse speciall care and diligence to keepe your hearts vnbound , as it were , and open , lest by any meanes you should fal backe to your former hardnes . And to this end apply your selues conscionably to those former meanes and medicines : and especially keepe strict watch and ward against sin , euen against your present daily sinnes , your sinnes after profession . A Christian in his first conuersion takes leaue of all foule and euormous sinnes , which in his state of vnregeneracy , were wont to be familiar to him , but yet there be some other sins of lesse note , that doe follow him close , and wherewith he is pestered and hampered all the daies of his life , such as are formality and customarinesse in holy duties , satiety in grace and goodnesse , a kinde of security and retchlessenesse , a kinde of lazinesse , and listlessenesse , that he cares not greatly how things goe with him , or what become of himselfe . Against these and such like corruptions , and weakenesses , you must remember to keepe constant watch and ward , that they get not into you , at least , that they lodge not , nestle not in your hearts .

Secondly , to preuent this fore-mentioned mischiefe , you must vse conscionably all Gods ordinances : for as sinne is of an hardning property , so euery ordinance of God is softning : the Word softens , the Sacrament softens , prayer melts and softens , conference softens , selfe-examination softens , all Gods ordinances tend to softnesse : therefore vse them all : and vse them first timely , secondly constantly , thirdly conscionably .

First , as soone as euer you finde any hardnesse to grow vpon you , meete it vpon the way , and withstand it in the causes of it for this end , be not strangers at home , but euer and anon , deale with your owne hearts ; search your selues euery night , and againe in the morning , and so take notice of this hardnesse , when it first pryeth vpon you . A candle , you know , that is suddenly blowne out , wil as suddenly be blowne in againe , if taken presently , but if you let it alone a while , and suffer it to dye by little and little , the light will not be recouered againe , till brought to a fire , or some new light : And so it is with our hearts , if we take them timely , they will be brought againe to their wonted softnesse , the more easily ; you may see it in the ice , if it be taken as soone as it is congealed and frozen , you may breake it with little adoe , but let it alone a weeke or two , and it growes so hard , that you may goe ouer it with a horse : And so it is with our hearts , they contract hardnesse , by letting them runne long vnlooked vnto . It shall be our wisedome therefore , to preuent this hardnesse of heart in the causes of it : For , as in bodily sicknesses there are certaine fore-runners of it : a kinde of lassitude and wearinesse , a kinde of satiety and fulnesse , which doe plainly foreshew that sicknesse is at hand : so it is in the soule ; when men grow carelesse and listlesse , they are as good as they desire to be , they are full , and want nothing , &c. this signifies that men are growing into this stone of the heart : take heede therefore , and preuent this euill betimes , in the very causes of it .

Next , you must vse all Gods ordinances constantly , or else it will be to little purpose . If water haue not a constant fire kept vnder it , it will soone returne to its owne coldnesse , and will be harder frozen then if it had neuer felt the fire . Wax must be chafed and tempered betweene your fingers , if you meane to set an impression vpon it : and if you continue not to temper it , it will be hard againe neuerthelesse , and so it is with our hearts : therefore vse the meanes of grace constantly , doe it day by day , estrange not your selues from God , by intermission of holy duties : There is neuer a Christian here in the Church , but can beare witnesse to this , that disuse and neglect of prayer , reading , meditation , &c. but a day or two , causeth a hardnesse vpon the heart , and disableth them to the doing of those duties another time ; so that the longer he fasts , the longer he may , the longer he absents himselfe from God , the more strange he growes vnto him , and the lesse apt to come before him another time : Take heed therefore , that you lessen not your acquaintance with God by a voluntary estrangement , but be euery day dealing and takings paines with your owne hearts to keep them in good case and order .

Lastly , vse Gods medicines conscionably and diligently . There is nothing more hardens a Christians heart , then an ouer-slight and customary performance of religious duties : when hee doth holy duties , not out of loue to them , or delight in them , but because he hath taken vp such a thing for a custome , or he hath set himselfe a taske , so much hee will doe , because hee dares doe no otherwise , &c. This is a great meanes to harden the heart . Here therefore in vsing of Gods ordinances , you must doe , as when you haue taken physicke , trauell with it , worke with it , giue it all the furtherance you can : so must you doe in taking this spirituall physicke , bee industrious and assiduous in the vse of it ; for assiduity , here , is all in all . It is not with the heart , as it is with other ordinary businesses : Those lands that you haue ploughed , to day , or heretofore , yee finde them ready ploughed as you left them , when you come to them next , but it is not so with the soule : but after that a Christian hath bin at great paines to set all strait within , the diuel comes & puls down all , and puts all againe quite out of order ; you husbandmen vse to say , that your worke is neuer at an end : For , first , the good husband fallowes his grounds , and then he stirres it , and then hee sowes it , and then he harrowes , then he clods it , if neede be , then he ralles it , and then hee weedes it , and after hee hath got in his crop , he begins againe , as before , and so goes round in a circle . And so it is with a Christian in husbanding , and manuring this little piece , the heart , it must neuer be neglected , but kept continually in vre , in case you meane to haue any good of it : well , but say these medicines come too late , my heart is already re-hardned .

The question is , what I shall doe in such a case ? this is a hard case indeed , when a man is ouertaken by a recidiuation , and seized vpon by a second hardnesse . Naturall tempers and distempers are very hardly remoued . It is a matter of difficulty , to get hardnesse out of yron , because it is naturally hard , to lift a stone from the ground , because it is its center : So the heart of man is euen the center of hardnesse , and hee must lift hard that would get it out .

What is to be done then , may some say , in this case : First , you must vse your best skill . 2. Put to your best diligence for the effecting of this businesse .

First , it is required that you vse more then ordinary skill , and 1. To finde out your disease in the causes of it , whence it ariseth . It may be you were too well conceited of your selfe , or carnally secure , or negligent in the vse of the meanes of likelinesse , or some worldly matter comes betweene that Sunne-shine of Gods fauour , that liuely influence of his louing countenance and your soule , so that God comming not to you in the testimonies of his grace and fauour , you freeze and harden againe . Labor to find out the cause of your distemper , and then striue to get cure of it , whether it be worldlinesse carelessenesse , ouerlinesse , or the like .

Secondly , you must shew your skill , in taking the fittest times , in making choice of the meetest season for recouery of this relapse : Now the fittest time is alwayes Gods time , then when hee shewes himselfe ready to comply , and set in with you : when he giues an hint , it shall be your wisedome to lay hold on it ; you know , for the taking of bodily physicke , all times are not alike , but there is a season , when it will worke best with a man , and doe him most good : And so it is for the soule , in vsing Gods medicines , be sure you pitch vpon the fittest seasons . Sometimes God awakes men with dreames & visions in the night , sometimes hee fills their consciences with feares and terrors : sometimes hee makes breach vpon breach vpon them , by crosses and afflictions : sometimes he warnes and prepares their hearts by some good booke , or powerfull Sermon . Now , when God , by all or any of these meanes shall affect your hearts , and make them yeelding , be sure you strike while the yron is hot , and after a showre of raine , put in the plough : when God hath once begunne to melt , breake , humble your hearts by any occasion , improue that time for your best aduantage , by laying hold on the present opportunity , &c.

Thirdly , you must shew your skill in making vse of the fittest medicines . All physicke , you know , workes not alike , nor agrees with all bodies , some require more gentle potions , other more violent , if the disease shall be remoued : And so it is likewise with the soules of men . Here therefore you must diligently obserue , what reason , what Arguments , what Scriptures , what Ordinances doe most of all affect you , and to them especially apply your selues . Euery man must in this case be his owne Physician , and make vse of that meanes that hee findes most beneficiall to himselfe . Generally , and for most part , Arguments drawne from the mercy and kindnesse of God , doe most of all melt , and worke vpon the hearts of men . Hard to hard , you know , seldome yeelds , but lay hard to soft , as a flint vpon a featherbed , and it will the sooner be broken to pieces : So when men set themselues to consider seriously of the singular mercies of God , of the meeknesse of Christ , of the incomprehensible , patience of the Almighty , this , this , if any thing will melt and mollifie their hard and frozen hearts , and make them to fall asunder , in their bosomes like drops of water . Haile and snow falling vpon the hard ice will neuer melt it : but if the Sun once send forth his refreshing rayes , and sweetly smile vpon it , it will soone be dissolued by its warmth and kindnes ; so if when a man finds his heart to be frozen , he feedes his meditations with the consideration of Gods mercy and louing kindnes , it will soone thaw and become soft and pliant .

But secondly , as you must shew your skill in this case of relapse , so you must vse all care and diligence for your recouery out of it : be more earnest in the vse of the meanes , complaine more against your selfe , take notice of , and bitterly bewaile the want of your former softnes , cry out and say , Oh what an vnhappy creature am I , that am thus fallen into this wretched hardnes by mine owne sloth and remissenes ! Oh what a good state was I once in ? Once the Word was more sweet vnto mee than mine appointed food , but now I find no good rellish in it , no desire after it : once the promises did wonderfully take and affect me : once the meditations of Gods mercy and loue would haue dissolued me into teares , &c ; but now , alas , for my misery , I am growne to that hardnes that nothing stirs me , nothing works vpon me . Thus hauing seene from whence you are fallen ; in the next place repent of your relapse ( as the Lord counseleth the declined church of Ephesus ) and doe your first works : Reuel . 3. pray as you were vsed to doe , reade as you were vsed to doe , conferre and meditate as you were vsed to doe , vse all Gods Ordinances heartily , earnestly ; and if you finde your selues too weake and vnable to compasse your desired tendernes of heart , then cal in the helpe of others , do herin as the smith do when he hath a very hard peice of yron to hammer & work vpon , if by his owne strength he cannot master it , he calles in his friends , he calles in his men to assist him : he smites , they smite , and so by often iterating blow against blow , the worke is finished : In like sort , when you desire to subdue your yron hearts , to your owne strength , adde the aide of others , craue helpe of your friends , helpe of your Ministers , &c ; you shall easiely find , that all you can doe , will be but little enough to recouer a heart , the second time hard and frozen .

Comfort to all such as finde by experience a wonderfull change and alteration wrought in themselues this way , that can vpon good proofe assure themselues , that they are healed of the stone in the heart . It is a wonderfull mercy of God for a man to be freed of the stone in the bladder , to haue that remoued ; but to haue the stony heart taken out of his flesh , and insteed thereof a heart of flesh , this argues an Almighty Power put forth for the effecting of this happy cure ; surely the finger of God is here , you may safely conclude it , for none could possibly doe it but he . Doest thou then feele the burden of thy sinnes ? art thou sensible of the least sinne ? feelest thou Gods authority in the vse of his ordinances ? hast thou a simpathy and fellow feeling of the miseries of the distressed Saints ? canst thou bleed with them , mourne with them , weepe ouer them , & c ? This argues a soft heart , & that is a sensible heart . A thing that is soft and tender will easiely feele the least pricke of a pinne , &c : which is not so with things hard and obdurate . So here , those things that other men ieare at , and make a toy of ( as it is a pastime to a foole to do wickedly ) driue him to God , fill his eyes with teares , his mouth with complaints , &c. Yea , he is sensible of other mens miseries , by the most part little regarded , &c. Doe you finde it to be thus with your selues , as hath beene deliuered ? Oh blesse God for this great cure wrought vpon your hearts , now mollified by the oyle of his grace , and with all thankfulnesse acknowledge , that it is hee , and he alone , that hath done it .

But heere , because many deceiue their owne soules , with a false perswasion , that their hearts are softned by God , because they finde in themselues some kinde of softnesse ; wee should shew you the seuerall sorts of softnesse , together with their differences : but this would take vp a longer time then is now permitted . And therefore wee reiourne the more full handling of these things , till a more conuenient season .

Onely this , ( for the occasion ) wee would speak as an addition to a former vse , as concerning the great scarcity and derth so much complained of amongst vs : Take notice of Gods iustice herein and sanctifie him in all his proceedings , laying the blame wholly vpon your selues . These are hard times ( it is in euery mans mouth ) and euery thing goes hard , hard : And whence is this , trow you ? but from the inward hardnesse of euery mans bosome . Therefore if you would that things should mend with vs , you must euery man get the stone stone out of his owne heart . It is not so much the harnesse of other mens hearts , that maketh things to be at these high rates with vs , but the plague of our owne hearts , as Salomon speaketh in his Prayer , 1 Kings 6. Therefore labour to be more melting and yeelding to Gods authority , more sensible of his hand , more pittifull and compassionate to those that are poore and necessitous , looke about you euery way , and see heere a pale face , there a naked backe , a hungry belly , &c. and stretch out your hand to their reliefe and comfort . Yea , let euer one of vs confesse and say ; It is euen iust with God , thus to distresse and plague vs , that hee should make the heauens ouer vs to be brasse , and the earth vnder vs to be yron , as he hath threatned , because our hearts are so hard and brazen , &c. In a word , get a pittifull heart , to helpe them that be in neede ; and then , when wee are once cured , all shall be cured . Soft hearts will produce soft answers from heauen , soft seasons on earth .

OF SOFTNESSE OF HEART . EZECH . 11.19 . And I will giue them one heart , and I will put a new spirit within you , and I will take the stony heart out of their flesh , and will giue them an heart of flesh .

YOu haue now often heard what it is that the Lord doth here vndertake for his people , viz. that hee will make them to be of one heart , that he will giue them a new heart , and that hee will giue them a soft heart .

We are now vpon the last of these three : where 1. we desired you to consider what mans heart is when God first lookes on him hard and stony . 2. Next , what heart that is , that he bestowes on his people , sort and fleshy . The first of these , we entred vpon the last iourney , at which time we shewed you , what mans heart is in and of itselfe . In this depraued estate , wherin now we stand , Man hath a very hard and stony heart : We haue shewed what is meant by heart here in the text , what by stony , what are the signes and symptomes of the stone in the heart , &c.

After other vses made of this point , we came at length to a vse of

Comfort to all such as find in themselues a softned heart , and that God hath wrought some cure vpon their inside this way , blesse God for this mercy ; for it is he and he alone , that by his Almighty Power can draw the stone out of mans heart , and make it soft and tender .

Onely that we be not deceiued in the businesse ; there lyes on euery one of vs a great taske , that we make a right difference betweene softnesse and softnesse : The differences betweene spiritual softn●sse and others , as ● . natu●all softnesse . For you must know that there is a foure-fold softnesse of heart found among men . 1. naturall . 2. morall . 3. legall . 4. Euangelicall or spirituall .

This last only is here intended , as being that alone that carries the blessing . The better to distinguish the 4. seuerall kinds of softnesse , it shall not bee amisse to take notice os some particulars , wherein they differ .

And 1. to begin with naturall softnesse of heart , it is in its spheare , and in its own way a thing commendable in a sort : but not as we are to speake of softnesse in this place ; for it ariseth oftentimes from some weakenesse in the body , and not from strength of the soule . An instance hereof you haue in Rehoboam king of Iudah , who though he bee otherwise censured by the holy Ghost , yet was he {αβγδ} , a man of a tender heart , as his sonne testifieth of him , 2 Chron . 13.7 . My father Rehoboam , saith he , was young and tender hearted , &c ; of a tender disposition , and ( as we vse to phrase it ) a softly man , he was naturally so . Now the differences betweene this softnesse naturall , and that which we call spirituall , are two .

First , naturall softnesse comes vpon vs without our indeauour , it costs vs no labour : for why ? we are borne so : but spirituall softnesse costs a man a great deale of paines ; he that gets it , shall know how he comes by it , it will cost him many a Sermon , many a Chapter , many a Prayer , many a teare , &c.

2. naturall softnesse is vsually vniforme , that is , it ordinarily worketh after one manner , is easiely wrought to one thing aswell as another . Moue such a man to goe to Gods house with you , he will go for he cannot deny any thing to his friend Carry him along from thence to an ale-house , hee is content to follow you , if it be thither too . Bring him to a Sermon , if it be well set on , and deliuered with power , he will seeme greatly affected therewith , euen to the shedding of teares sometimes : take him at another time to a play , let him see a Tragedy well acted , and he will bee as ready to weepe there too , as he was before at Gods house : In short , you may draw him any way , though vsually hee is more inclinable to that which is euill , then to that which is good ; as wee see in the said Rhehoboam . On the other side , spirituall softnesse makes a man tractable and malleable onely in that that 's good . Bring an argument to moue him to any goodnesse , it swayes him streight : but in case , a motion be set on foot to that which is euill , you shall find him most stiffe against it , most resolute and peremptory . In a word , no man is so easily wrought vpon by a good motion , as he that is softhearted , no man is so hard to yeeld to sinne , to be drawne to wickednesse , as he .

2. Morall . The second sort of softnesse is , that we call morall , and this is somewhat more then naturall softnesse : In some people , breeding and Education doth very much to the mollifying of their dispositions ; conuersement with the Heathen Sages , and much reading of their morall writings , may somewhat alter a man , and make him better ; It is true of Art in this kind that the Poet speaketh .

Emollit mores ; nec sinit esse feros .

It ciuilizeth a man , and makes him tame and tractable : whence it was that that Heathen bringing his child to a Philosopher for education sake , requested him so to order the matter with his son that one stone might not sit vpon another : thereby intimating that he was of a stony and vntractable nature , till such time as he should be grammar'd and grounded in Philosophie ; so that morall softnes doth in some sort alter and ciuilize a man ; but it differeth from that which is spirituall , thus :

First morall softnesse seldome peirceth to the heart , it goes not deepe enough ; it oyles the face , and smoothes the outside onely , it barbes and shaues ouer sinne ( as wee haue often told you before from that author ) but doth not pluck it vp by the rootes , and make an vtter riddance of it . This ciuill softnesse is like a ripe plum , smooth and soft on the out-side , but open it , and you shall finde a stone within , &c.

Second , this morall softnesse hath respect to man principally , indeed it goes no higher lightly than man , being wonderous stiffe to motions that come from heauen : it stands more vpon complements and ciuilities toward men , then it doth on duties to God . If a man of this temper chance to passe by such a friend , and forget to salute him , to inuite him home to his house or the like : he is exceedingly troubled thereat ; what haue I done ? such a one meet me , and I saluted him not , forgot to offer him the curtesy of my house , &c. Thus obseruant is he in points of ciuility toward men : But now for God , t is otherwise with him ; he can go on from day to day , yea , from moneth to moneth ; and neuer salute his Father in the duty of prayer , or in any other ordinance , and yet at this he is no whit troubled . On the other side , spirituall softnesse , though it will teach one his duty toward man too , according to his education , and make him humble and modest in his behauiour toward euery man respectiuely , yet it stayes not here ; but is most of all busied about duties of the first table , and is especially troubled for his hardnesse , rudenesse and irreuerent carriage toward his heauenly Father .

3. Legall The third kind of softnesse , we call a Legall softnesse , this is somewhat more then the two former : and it is when the apprehension of Gods dreadfull iudgements threatned or executed , doth break the spirit of a man , melts him with an inward fire , fills him with feares and terrours , &c.

The difference of this from spirituall softnesse is this : First legall softnesse ( if it bee meerely Legall , and goe no further ) is inuoluntary ; he suffers indeed , he is smitten and wounded , but it is against his will , he doth not wound himselfe : he hath some kind of feares in his heart , and legall terrours , but he would faine cast them off if hee knew how ; In a word , he is meerely passiue in his softnesse Contrarily , hee that is spiritually softned , is an Agent in the worke , he reacheth after softnesse , he labours it all he can , he prayes for it , he is glad and thankfull , if he can any way come by it and obtaine it , yea , though it cost him some crosses and losses in his outward estate .

Secondly , Legall terrours breake the heart indeed , but doe not soften it , the hardnesse remaines still neuerthelesse , as it doth in a stone that is broken all to shiuers , and yet the hardnesse is not taken off , but disperst rather into the seuerall parcels of it : So it is with the heart of man in this respect . The law may fall vpon it with all its weight , crush it , breake it , wound it , terrifie it , but it doth neuer melt it : whereas now spirituall softnesse not onely breakes the heart , but changeth it too ; it takes out that which is hard and stony , and puts in the roome thereof that 's soft and fleshy , as the Lord here promiseth .

Thus you haue seen some differences described bewteen softnes & softnes . Now therfore that we may returne to the vse of comfort . Doth any man feele his heart kindly broken ? hath mercy melted him ? hath the loue and goodnesse of God led him to repentance ? doth hee finde in his heart some loue to God , some disposition to bewaile and mourne ouer those dregges , and that hardnesse that yet still abides in him ? Oh blesse God for hauing thus begunne to cure you of the stone in the heart , which is a farre worse matter then the stone in the reynes or bladder . And so wee dismisse this point also

Now see in the next p●ace , what it is , the Lord promiseth to bestow vpon his people in place of their heart of stone , I will giue them ( saith he ) an heart of flesh , that is , a tender heart ( as Austin somwhere rightly expounds it ) a soft and flexible heart , such a heart as is opposed to that heart of stone before spoken of .

God bestowes vpon his people in their first conuersion , a soft and flexible heart . Deut 32.5 . They haue their spot ( as Moses speaketh ) their mark wherby they are distinguished by God from all others , Gods people haue softned hearts . and that is a soft , a fleshy , and a tender heart . Loe , this is the point : and this the holy Scripture giues witnesse vnto in many places .

Col. 3.12 . There this soft and fleshy heart is described by the Apostle to be in all Gods Elect : put on ( saith he ) as the Elect of God holy and beloued , bowels of mercies , kindnesse , hu●blenesse of mind , meekenesse , long-suffering , forbearing one another , and forgiuing one another , &c. Hereby the Apostle giues vs to know that whensoeuer God executes his decree of Election vpon any one by an effectuall calling of him , he presently changeth his bowels into bowels of mercy , kindnesse , &c : and giues him a gentle , humble , meeke , long-suffering heart . See a like place , 2 Cor . 3.3 . Ye are the Epistle of Christ ministred by vs , written not with inke , but with the Spirit of the liuing God ; and where ? not in tables of stone , but in fleshy tables of the heart . And when was this ? but then when the word fell in power vpon them , and they were effectually called . And this is it that Salomon also tells vs , This softnesse discouers it selfe towards God , man , the creatures . Prou. 12.10 . A righteous man ( so merciful he is that he ) regardeth the life of his very beast , but the bowels of the wicked are cruell , they are as it were made of yron and steele , his whole inside is of stone , whence also it is that , Prou. 17.10 . he tells vs that a reproofe enters more into a wise man , then an hundred stripes into a foole . A foole , let a man lay vpon him once , twice , twenty times , an hundred times , he is still one and the same , he regards it not at all , wheras to a wise man , one word of Gods mouth is sufficient to carry him to any good course .

Moreouer , this spirituall softnesse makes a man haue a tender heart toward man , Ps. 112 5. A good man is mercifull and lendeth , he is gracious , full of compassion and righteous . And as it faceth God , and refers to him , it breakes the hart , and makes a man tremble at Gods Word , Esay . 66.2 . to this man will I look euen to him , saith the Lord , that is poore , and of a contrite spirit , and that trembleth at my Word Such an heart had good Iosiah , 2 Chron . 34.27 . when the Words of Gods Law were read in his eares , his heart thawed and melted within him , it fell a sunder in his bosome , like drops of water , and he humbled himselfe before God , and rent his cloathes and wept : &c. And such an heart had Nehemiah , Ezra , Daniel , &c ; who when they considered Gods Iudgements on the one side , and their owne sinnes , and the sinnes of their people on the other side , they were euen dissolued into teares , as it were , they emptied themselues , and powred out their soules in lamentation and weeping before the Lord .

Now for the better vnderstanding of this point , let vs open it a little , and shew 1. what this Euangelicall softnesse is . 2. what 's the seate of it . 3. what are the causes of it .

For the first of these : softnesse , What spirituall softn●sse is . as it here stands in opposition to an hard and stony heart is nothing else but a gracious frame of mans heart , wherby it is easily wrought vpon by God , and is apt to worke that which is good . So that by this description of softnesse , it appeares to be double ; 1. passiue , when the heart is apt to be wrought vpon to any good motion , 2. Actiue , when it puts forth it selfe freely , and is apt to set it selfe a work on that which is good .

Next , the seate of this softnesse is the whole man ; 't is true , if wee speake of the chiefe Throne of this grace , it sits eminently in the will , but not onely , the whole man is the seate of spirituall softnesse : The vnderstanding is made apt thereby to conceiue of that that 's good : the will is ready to sit downe by it , and rest in it : the conscience being checked for the neglect or abuse of it , will checke vs for the same : the affections will easily turne and stop , and the outward members will concurre obedientially , as men speake .

Now for the causes of this softnesse : the Efficient , you see , is God himself ; I will take the stony heart out of their flesh , and giue them an heart of flesh : it is his worke alone . He vndertakes it here in our text , and the same you may reade , God works this softnesse in the 1. generall conuersion of his , 2. in the partiall conuersion of them after . chap. 36. And hee performes it too in the conuersion of his children ; See it in a few instances . Manasseh had sanguin'd and flesht himselfe in blood , for hee shed innocent blood very much , till he had filled Ierusalem therewith from corner to corner : Yea , he had hardned himself in his sinne by very strange courses , for he built altars for all the hoast of heauen , in the two courts of the house of the Lord . And he caused his children to passe through the fire in the vally of Benhinnom ; yea , he vsed witchcraft , and dealt with a familiar spirit , and with wizzards : thus he wrought much euill in the sight of the Lord to prouoke him to anger . And yet euen this man thus farre gone in sinne as you haue heard , the Lord softens him , by sending him captiue into a farre countrey , casting him into cold yrons , &c : so that he humbled himselfe greatly before the God of his Fathers , who made him of a lion to become a Lambe , as profitable now , as before hee was mischieuous . The like you may see in Paul , he before his conuersion was euen mad against Gods people , going vp and downe from place to place on purpose to doe mischiefe , to make hauocke of the Church , and to bring bound to Ierusalem all that called vpon the name of Iesus . Loe , this was his errand to Damascus , Act. 9. but God meetes him by the way , as he was going about his mischeiuous intendments , vnhorses him , takes him downe , holds him vpon the wracke for three dayes space together , melts him with an inward fire , and mouldes him anew , in that manner , that neuer any man since Pauls death , was of so tender and gracious a heart as he was . Such a change doth the Lord make in his people , when he takes in hand to conuert them . Neither doth hee thus soften them onely at the first , but when they stand in need of a second conuersion vpon som particular out-let and out-stray , as you may see in Dauid , who grew miserably hardned vpon his fall into adultery , dissimulation and murder , but God so wrought him afterwards , that he became more soft and tender-hearted then euer he had beene before .

You haue seene who is the efficient cause of this spirituall so●tnesse , God alone .

Now for the matter of it ; It is habituall grace infused into a mans soule from aboue . Saint Iames calles it the wisedome from aboue , Chap. 3.17 . and tells vs further , that it is first pure , then peaceable , gentle and easie to be intreated , full of mercy and good fruites , &c : In a word , God infuseth into the hearts of his people , such grace as maketh them gentle , pliable and malleable euery way .

For the formall cause or manner , how the Lord softens his people , it is thus : first , he takes the stone out of their flesh , and then bestowes on them an heart of flesh . 2. He not onely giues them reasons to perswade them from their natuarall and habituall hardnesse , but mightily workes softnesse in their hearts : the power of God is exercised in this businesse , he puts to his hand aswell as his mouth , for the effecting of it .

Lastly , for the finall cause or end , wherefore the Lord thus softens the hearts of his people , it is laid downe in the 20. verse of this chapter , that they may walke in his statutes , and keepe thy ordinances and doe them ; that they may comply with him , and so they may be his people , and hee may be their God : Hee hereby brings his people home to himselfe , takes off the diuels brand , and claps on his owne , euen that Image of his consisting in holines and righteousnes , and so conformes them to his son Christ , that he may be the first born among many brethren . This is the generall end , why God softens his people , as hath been said in their first conuersion .

In particular , the ends are 1. to make them capable of the good he intends to doe them , which till then , they are not . To what end should a man sow good seed , if the ground be not softned first , if it be not torne vp by the plough , and so made fit to receiue it ? or to what purpose should one goe about to set a stamp on wax that is not softned , and temperd that it may take impression ? So here , mans heart must be first plowed , thawed , melted , made soft before the seed of Gods grace be cast into it : for till then , the word cannot haue any sound or settled impression therupon : for man hath naturally and of himselfe a sturdy spirit , a proud heart , such as will not stoope or veyle , no not to God himselfe , till hee hath taken it downe by his Almighty power , it scornes to learne of man , it is too high for heauen it selfe .

Secondly , God softens the hearts of his people , to make them therby actiue in that which is good when mans heart is once growne hard and crusted ouer , as it were , it is quickly off from all holy performances , as euery Christan knowes by daily exrience : then he would pray if he could tell how ; he heares and reads Gods Word , &c ; but he doth it very vngainely , vntowardly . This God seeth to be the case and condition of his people many times therfore that he may make way to the performing of holy duties with some easinesse and delight , he makes their hearts to become soft and pliable .

This serues first for examination : Is this the estate of euery one that hath right to the new couenant , that he hath a soft and tender heart ? then let euery man reflect vpon himselfe , and make triall of his owne heart , whether it be a hard heart or a soft heart , whether it bee made of a rocke or of flesh ? For if a mans heart be hard in extremity , so as that he is yet vnder the power of hardnesse , it is certaine , that Satan hath set his marke vpon that man for his owne ; for he writes all his marks and sets all his names in stone , and makes those whom he hath in possession , of a rocky disposition : As on the other side , if a man find his heart softned and kindly humbled and broken within him , he may safely conclude , this is the Lords owne doing , the finger of God hath been here , and I am truly one of his . Now therefore , search and try what is written on your hearts , hardnesse or softnesse ; and accordingly your may be bold to make iudgement of your owne spirituall estates : for the estate is , as the man is ; the man as his heart is ; and that which discernes the heart , is softnesse or hardnesse .

This seemes to be no good argument ( may som say ) sith it is certaine , that a wicked mans heart may bee softned ; and on the other side , a good heart may bee hardned : Lord , why hast thou hardned our hearts from thy feare , saith the Church , Esa . 63.

Solut . It is true , that the wicked may haue a kind of softnesse , namely , such as is naturall , morall or legall , as hath been said before ; but not that softnesse which we here commend vnto you , for this is of another nature , as hath beene shewed already . All those former softnesses be either inuoluntary , a man is meerely passiue in them , or else they thaw on the wrong side , as we may say , for they thaw not toward God , but toward sinne , and towards man : But now spiritual softnes melts the heart the right way , makes one tractable to that which is hood . No man is so peremptory , so set downne , so resolute against sinne , as he that hath the softest heart : for euer the more soft , and easie to be entreated by God , the more hard he is and opposite to a motion vnto euil . Try thy selfe therfore by this marke , if thou haue an hard heart against sinne , if thou haue a face to put off a motion that 's made to that which is euill , and that tends to the dishonour of God ; if on the other side , thou be easie and apt to any worke of piety , to any worke of mercy , to any worke of Iustice , &c : if thou be tractable and facile this way , thy softnesse is a spirituall softnesse , and such as no wicked man can euer attaine vnto .

And for the second thing obiected : that the godly themselues are oftentimes hardned by the deceitfulnesse of sinne , &c : we grant that also to be a truth ; for though Gods people are cured of the stone in the heart at their first conuersion , and some measure of softnesse infused into them , yet still there remaine some dregges behind of their old disease ; so as they feeele a kind of hardnesse still vpon their hearts , and if they be not wonderous chary , these dregges will congeale , another stone : but yet withall , we must tell you that ther 's a great difference betweene hardnesse and hardnesse , in party and party : for there 's 1. a hardnes raigning , and such is that in the wicked , who are vnder the power of it . 2. hardnesse subdued and mortified , and such is that of Gods people , who could be content with any paines , with any cost to haue it remoued , and doe therfore trauell with themselues , and do their vtmost endeuour to get it off : or if at any time the Christian be vnder a temptation , or a desertion , so as he cannot feele his former tendernesse , yet he contents not himselfe with that estate , but is restlesse and vnsatisfied , he blesseth those Saints , that haue soft hearts , as he sometimes hath had , and would giue all the shooes in his shop ( as we say ) that hee might so haue againe , What a Saints hardnesse is . In short , the hardnesse of a seruant of God is but partiall , and not throughout ; it is but graduall , and in som degree only ; it is but occasionall , and for a time : wee 'll explaine it vnto you by this similitude . There 's great difference betweene the hardnesse of stone , and that of water congealed and frozen : This latter hardnesse indeed may bee so great , as that a man , nay , a beast may goe ouer it in safty , but yet it is not intrinsecall to the water to bee thus hard , but onely occasionall : for let but the heauens looke chearily , and the sunne smile vpon it with its beames and warmth and it will soone dissolue againe and returne to its owne liquid nature . But now it is farre otherwise with a stone : for let the sunne shine neuer so hot vpon it , it melts not , it yeelds not , nay , it is made much the harder by the often striking of the Sunne-beames vpon it . And so it is here : The wicked man hath the hardnesse of a stone we thin him and therefore let him enioy neuer so many mercies , he is no whit moued the more to amend his life , let God speake to him , let him smile vpon him , let him frowne vpon him , all 's one to him , nay , he growes euery day vnder the best meanes more hard and impenitent . Contrarily , the faithfull Christian howsoeuer like water , hee may haue an ice vpon him for a time , and so contract hardnesse , yet bring him to the word and ordinances a while , let God shine vpon him once again with the light of his countenance , and he will melt presently , he will thaw , and recouer his former tendernesse , you vnderstand me , I say no more to that . These rubbes being thus remoued out of the way , and our way smoothed , as it were , we now proceed in the vse . The euidence , you see , remaines still very right and sound , if our hearts be spiritually , rightly , kindly melted , we need make no question of it , but that we are in speciall Couenant with the Almighty .

How shall we certainely know , that wee haue these hearts of flesh , this spirituall softnesse here promised ?

Looke to these two things . 1. what patients you are towards God . 2. what Agents toward God and men , and accordingly make right iudgement of your hearts ,

For the first , if you be spiritually soft , More signes of true softnesse . you will easily yeeld to God , and be wrought vpon by euery of his attributes , his power will awe you , his iustice feare you , his mercy melt you , his truth moue and affect you , yea , cause you to secure and repose your selfe thereupon , committing your selfe to him in well-doing . And as his attributes will worke on you , so his word and euery part therof wil make impression vpon you , his precepts will binde you , his promises melt you , his threats affright you , &c.

The like we may say of the works of God . If you be spiritually softned , corrections will melt you more : a true Christian yeelds and submits so soone as God beginnes to reckon with him , and to shake his rod : And as crosses , so mercies much more affect him , and make him come in , indeed , he hath not a face to stand out against God when he hath tasted of his bounty .

And as the workes of God haue their worke vpon him , so he is very sensible of the contempts that are cast vpon God . The reproaches of them that reproached thee , are fallen vpon me , saith Dauid . If God be dishonoured in his name , dishonoured in his ordinances , dishonoured in his seruants , this galles and peirces him to the heart , as much or more then if himselfe were wounded , reproached , 't is here as in all other relations , though the entity be not great , the efficacy is much , the husband is wounded most in his wife , the father in his child , the Christian in his God .

Secondly , if you would be sure you are rightly softned , obserue what agents you are toward God and men : for there is an actiue softnesse in euery one of Gods people . Art thou still calling vpon , and stirring vp thy selfe to take hold of God , with awake ô my soule , &c ; Lord , quicken me by thy spirit , & c ? art thou still lifting at the stone that thou feelest in thine heart , and wouldest faine be more affected with God & enlarged toward him ? dost thou continually trauel with thy hart this way , & c ? Loe , here a Dauids ( that is a softned ) heart . Againe , hath this softnesse of heart an influence into thy outward man , and doth it order thee towards others ? Art thou soft in speech ? hast thou a tender hand to helpe those that neede thee ? canst thou bleed in other mens wounds ? be hungry in their staruings ? shudder and shake in their coldnesse and nakednesse ? &c : Loe , here a Iobs , ( i . ) a softned hart . Adde one thing more to the former : the more soft any one is toward God , the more he stiffens and obstinates himselfe against sinne . Such a man makes a couenant with his eyes , as Iob did , indents with himselfe , yea , takes an oath of himselfe , as Dauid did , I haue sworne and will performe it : That I will keepe thy righteous Iudgements : And againe , Away from me , ye wicked ; for I will will keepe the Commandements of my God . Now therefore , that we may summe vp all in one : If you finde such a tendernesse in your hearts , as that you are easily wrought vpon by the attributes of God , by the word of God , by the works of God : If the contempt cast vpon God do wound & pierce you to the quicke ; If you call vp your hearts to be yet more in loue with God , and doe condemne and rate them because they be so dull and slow : If you carry tender bowels of compassion toward others that be in misery so as you can mourn with them , dye with them , suffer and bee afflicted with them euery way , then there 's true tendernes , there 's this heart of flesh here promised : which if you finde in your selues , see great cause of thankfulnesse : if not , your next worke must be to seeke out and enquire after it , &c.

THat grace which the Lord here vndertakes for his people , is described vnto vs from all the causes of it . For the matter , first , it stands in the goodnesse of the heart : Now the heart is then said to be good , when it is made one heart , a new heart , a soft heart . Secondly , for the manner , how it is wrought , God will giue it vnto his people , and put it into them . Thirdly , for the authour , it is Gods selfe , I will doe this for them . Fourthly , for the end of all this , it is that they may walke with God , and hold communion with him , as it lowes , vers . 20.

We are yet vpon the materiall cause , and now are come to the last thing therein promised , and that is a soft heart ; what mans heart is by nature , we haue seene already , it is a heart of stone , a very rock : what God makes it , we haue now in hand .

The Lord bestowes vpon all his people a fleshy and soft heart .

Wee haue shewed you what is meant by softnesse , together with the seate and the causes of it , &c : we came to the application of the point , and for present made onely one vse , and that was of

Examination , euery man to make triall of his right to the couenant , by the trial of his own heart whether it bee hard or soft : And for this looke what patients you are toward God , what agents toward God and man , &c. For if the heart be soft , it will be easily wrought vpon to God : Euery attribute of God will worke on it , euery Word of God will make impression vpon it ; euery work of God affect it , euery contempt that falles vpon God , falles vpon it , and makes it bleed .

And for the actiue part , see what freenesse of heart you haue to serue God and walke in his wayes , what tendernesse toward the Saints , what mercy toward the miserable , &c ; what earnest desire to presse forward and to put on others .

We come on now to shew you signes of an heart that 's hard in extremity , Signes of vnmortified hardnesse . that 's vnder the power of hardnesse . And 1. of hardnesse toward God . 2. toward men . For the first sort , you may see them all set down and couched together by the Apostle , Ephes . 4.17 , 18 , 19. This I say therefore , and testifie in the Lord , that ye henceforth walke not as other Gentiles walke in the vanity of their mindes , hauing the vnderstanding darkned , being alienated from the life of God through the ignorance that is in them , because of the blindnesse of their heart , who being past feeling , haue giuen themselues ouer to lasciuiousnesse , to worke all vncleannesse with greedinesse : Out of which words these signes of an hard heart may be gathered .

First , vanity of the mind and vnderstanding part : when the mind is voyd of sauing light , voyd of conuiction of faith , of humility , and those other graces as vsually are lodged there , and should soften it . Neither is there onely an emptinesse of needfull graces , but something positiue in the minde of such a man , for he hath his vnderstanding darkned , saith the Apostle , and is estranged from the life of God through the ignorance that is in him , that is , him mind is stuff'd vp with pride , vnbeliefe , selfe-conceit , selfe-deceit , and all manner of presumption and wickednesse : Thus when the minde of a man is voyd of all sauing grace , and stuffed with pride , ignorance , &c ; it comes to congeale a stone .

Secondly , for the heart wherby he vnderstandeth the will and affections , hee giues these two signes of hardnesse in those parts . 1. that they are estranged from the life of God , that is , from a godly life , they not onely are strangers to it ( for so all men are naturally ) but estranged , that is , an enemy thereunto , as the Apostle expounds it , Colos . 1.21 . You that were sometimes alienated and enemies , &c : 2. that they are not onely set against good , but seared , and senslesse in that which is euill , being past feeling , saith the Apostle : so that a man that is thus hardned , sinnes , and perceiues it not by himselfe , sinne drops from him , and he is not aware thereof , a world of guilt lyes vpon his conscience and he feeles it not , shrinkes not vnder it . These be the symptomes of an hardned will .

To these the Apostle addes other signes respecting the out-side , for a mans walke and conuersation .

1. Such a one as is thus hardned , hee resignes himselfe ouer to his lusts , he giues himselfe vp to lasciuiousnesse ; hee hath no power at all to resist any ill motion , &c , and as he is facile to euill , so he is obstinate to good , as wee haue shewed before .

2. As he cannot say nay to any sinfull motion , so he cannot satisfie himselfe in sinne , he commits it in despite of all admonition with a great deale of greedinesse , he workes all vncleannesse ( saith the text ) with couetousnesse , as the originall word signifies , he couets sin as much as any earthly-minded man can couet gold and siluer : These be the notes of an heart vnder the power of hardnesse , in respect of God .

The signes of an hard heart , as it referres to man , are set down together by the same Apostle , Rom. 1.29 , 30 , 31. where he describes a man giuen vp to his owne affections , and to a reprobate minde , and in that respect hath Gods curse , at it were , vnder seale .

First , they are filled with all vnrighteousnesse , fornication , wickednesse , couetousnesse , maliciousnesse , full of enuy , murder , &c. A man that is vnder the power of hardnesse , makes no bones of any sinne that lyes in his way , hee can swallow them downe easily without remorse , he can digest yron , and neuer straine for the businesse .

Next , he is an inuentor of euill things , for not satisfied with other mens inuentions of euill , hee studies how to discouer new plots and deuises , how to finde out new mischiefes , whereby to vex mankind .

Thirdly , he is disobedient to parents , and to all authority . Let magistrate , minister , father , mother , and all the friends in the world fall vpon him to aduise him for his good , he stands inflexible , he knows no more how to yeeld then a very stone .

Fourthly , he takes all that 's said or done to him for his good , in euill part , he receiues that with the left hand , which you offer him with the right , being without vnderstanding , hee conceiues not of your good will in aduising him , but interpretes it as an act of pride in you , of busy-bodinesse , of vncharitablnesse ; he makes no good construction of any counsell you shall giue him .

Lastly , he is vnsociable , implacable , vnmercifull : he can giue nothing when he looks vpon the miserable , nor forgiue any thing , when he lookes vpon an enemy , &c.

These are the markes of a man that is vnder the power of hardnesse . Now what remaines but that we put our selues vpon the triall , and iudge whether our hearts are hard or not . If we finde in our selues such a minde , such a heart , such a disposition and conuersation , as these two places haue described , 't is in vaine altogether for such to lay claime to the couenant of grace , for these haue made a couenant with death and with hell It is in vaine for such to pray , Our Father which art in heauen , for they must owne a father in hell , this being the very guise and disposition of the deuill himselfe , for he is a rebell , he is vnmercifull , he is implacable , insensible , committing sinne with greedinesse and delight . Neither let any such man call the Church his mother , but some Tigresse or Rock rather , as the Poet speakes of him , &c. For God giues vnto all his children a soft and tender heart as here in the text .

Since this is an infallible note of a child of God , to haue a heart of flesh , if euer you would proue that you appertaine to him , make it good to your selues , that you haue a heart soft and tender : This is to be followers of God , as deare children . Hee is so excellent in himselfe , that hee is beyond all passiue softnesse , but actiuely he is soft , kind , tender , gentle , easie to be entreated , full of bowels of compassion , &c. And if you will call God Father , you must looke that you haue a heart like vnto him .

Againe , Christ is both wayes soft and tender , the rebukes of his Father fell vpon him , he wept ouer others hardnesse , he groaned in the miseries of others , and shewed himselfe most ready to tender and commiserate the afflicted , and to helpe them out in their streights and exigencies . If therefore you will proue Christ to be your head , you must be like-minded , as he was .

Againe , wheresoeuer the holy spirit comes , hee turnes the tables of the heart , and makes them of stone to become flesh : And the fruite of the Spirit is in all goodnesse , &c. Eph. 5.9 . If therefore you will proue your selues Temples of the holy Ghost , make good you haue a soft heart : All Gods ordinances tend to soften vs , and if we be right , will certainely worke some softnesse in vs : Yea , all Gods people ( when they are themselues at least ) and all that doe any way come neare them , and dwell in their Sun-shine , are soft and tender hearted , as Benhadad could say of Ahab , who liued onely within the smoake of the Church , as I may so say , that he was a mercifull man , &c : So that if you would proue God your father , Christ your Sauiour , the Saints your bretheren , &c : you must labour after a soft heart .

What can wee do toward it ? it is not in our power to soften our selues .

True : but yet it is in our power to harden our selues , to adde a further hardnesse to that we haue all by nature : What man must doe toward the softning of his hea●t . Here , therefore , take heed that when God speakes , you stop not your eares , when God shines vpon you , that you shut not your eyes , that you winke not hard with the Pharisees ; doe not receiue the grace of God in vaine , doe not future your repentance , nor make delayes , when called to amendment : you must not obstinate your selues in sinnefull courses , and when God seekes to reclaime you , get not obiections to oppose to his counsels , seeke not euasions , and arguments against your own good , but when the word findes you out in your sinnes , take Gods part against you selues , stablishing your hearts in the assured truth of all the promises of God , of all the threatnings of God , &c ; say to your selues : This is the Word of God that is deliuered ; and hee is truth it selfe , and therefore all these things will surely fall vpon me , vnlesse I make a timely vse of that I haue been aduised . This you may doe all , and this you must doe , if you desire to be softned , at least you must be of Pauls disposition , 2 Cor . 13. we can doe nothing , saith he , against the truth , but for the truth : so here , you must doe nothing against God in the worke , but plead all for him ; strengthening and furnishing your selues with arguments , to make your selues beleeue that it is God that speakes vnto you , that he is in good earnest , and meanes as he saith , &c : and not to pick out arguments to ward off Gods strokes , and to put by that 's spoken , so to stiffen your selues in a course of sinne .

Againe , you must present your selues before the Lord in his ordinances , if you intend to be softned : for you must concurre as subiects ( as wee haue often told you ) you must tender your selues to God in the meanes of Grace , applying the word to your selues , for that hath the power of an hammer ( as the Prophets calles it ) to breake the stony heart into shiuers , and the property of fire to melt it , when it is broken : Ierem . 17. In which respect also it is compared in holy Scripture to the former and latter raine , the nature whereof is to soften the earth and make pliable : And so will the word of God the hard and stony heart of man , if we doe not ward off the blowes of it , but gather and apply it to our owne consciences .

But the maine thing is here , that yee set faith aworke : Consider that God hath entred into a couenant with thee , euen a couenant of salt , he hath brought thee into his house , sealed vp a couenant with thee , and that not once onely in the Sacrament of baptisme , but often in the Lords Supper , &c. Therefore take to thy sel●e words , and come before him , and say , Lord thou hast promised , nay , thou hast sealed it vp to me by couenant , that thou wilt take away this cold , this frozen , this hard heart of mine , and giue me instead thereof an heart of flesh . Now sith it is thy couenant , stand I pray thee , to thy word , stand to thy hand , stand to thy seale : Thus if you doe , he will shew himselfe to be no couenant-breaker , he will surely fulfill his Word .

Next , looke wishtly vpon Christ , if you would be softned . The Poets tell vs of some that transformed such as beheld them , into stones : But if we cast our eyes vpon the Lord Christ , of stones we shall be turned into men , of hard , soft and fleshy : If wee but looke on this Sunne of righteousnesse , our frozen hearts will melt within vs , you may reade in Zach when they looked vpon him whom they had peirced , they mourned ouer him , as one mournes for his onely sonne , chap. 12.10 . If therefore you would bee softned , thinke much and often vpon the sufferings and passion of Christ , steepe your thoughts in the blood of the Lambe , and this will dissolue your stone and make you relent , when you see a man carried to the place of execution , and behold , how ruefully he lookes , and what moane he makes , though hee be a malefactor , and it is iust vpon him that he suffers , yet the very sight of him will worke vpon you , and euen cause your bowels to turne within you through pitty and compassion : How much more then must you needs be affected with sorrow to see Christ , as he is crucified before your eyes in his ordinances , to looke vpon him , as an innocent person suffering death , and for your sakes too ; Gal. 3.1 . yea , done to death for vs , and brought to his end for our transgressions , &c. Oh stand awhile and behold , how he was attached , how he was condemned , how he was executed for me , for thee , for our offences , our transgressions : this will surely wound , this will deepely affect thy heart ; especially , if we shall consider his infinite loue in sealing vs a pardon with his owne blood . This apprehension of mercy in God through the merits and sufferings of Christ wil be very auaileable to soften and melt our hearts . Haue not you seene a malefactor goe with dry eyes to the place of execution , but returne againe weeping and full of teares ? whence was this ? The apprehension of Iustice and no mercy shewed him by the Magistrate , makes him hard and desperate at his going thither : but if being now vpon the tree , and looking for nothing but that death he hath deserued , there bee brought him newes of a pardon beyond expectation and desert , this makes him melt and relent at the consideration of the Kings goodnesse and his owne vngraciousnesse : So here , when a sinner lookes onely vpon the law , vpon God , as a Iudge ; or vpon the word , as written in letters of blood , it makes him feare , it makes him despaire , it makes him euen ready to fly in Gods face , and to teare in pieces the sentence of death written against him : But bring him to Christ , and there let him see God reconciled vnto him , through his death , and an offer of free mercy made and applied vnto him : Lo , this melts him , this winnes him , this takes him off from a peremptory course of sinne , and renders him pliable to that which is good . Therefore dwell , dwell much on the passion of Christ , and see his loue to your soules , if euer you desire to be softned .

Lastly , exercise the gifts that God hath giuen you , blow vp your sparks , awake your sleepy habits , but especially , these of faith and loue , for these doe soluere gelicidium ( as one speakes ) melt and thaw our frozen hearts . Action breeds heate in a cold body : And running water is nothing so apt to freeze , as that that stands still : so that man that 's euer in action , renuing his faith , setting on worke his loue , &c ; shall bee sure to keepe his heart in warmth , and to retaine some degree of softnesse .

Comfort to them that can finde in their hearts any measure of softnesse , if it be of the right stamp at least ( that is not naturall , or meerly morall or legall only , but Euangelicall and sprirituall ) they are happy men , as those that haue right to Gods speciall Couenant .

Alas , what comfort is this to me , who finde in my selfe still a great deale of hardnesse , and that I am little or no whit affected with the mercies of God , with the Word of God , with the executions of God , with the miseries of the Saints , & c ? what shall I doe in this case ?

How comes it to passe that thou findest this by thy selfe ? Corruption discouers not corruption , death is not discerned but by life ; cold but by heat , hardnesse but by softnesse . He that feeles this stone in his heart , groanes vnder it , prayes against it , and withall applyes himselfe carefully to the meanes of softnesse , this man hath a soft heart in a measure , and if he continue to wait vpon God in the vse of his meanes , he will surely soften it more and more .

Oh but here 's my misery : I can weepe abundantly for other euills that befall me , but in the matter of sin , I am as dry as a stone , I cannot bring my heart to weepe ouer Christ ?

But dost thou iudge thy selfe for this hardnesse of thy heart , drinesse of thine eyes , & c ? Solut . som men cannot shed teares , as others can , by reason of the temper and constitution of their bodies , &c.

But the matter lyes not so much in shedding of teares , vnlesse it be those inward teares , as Austin calles them , deep sighes and groanes of the heart : As for those outward teares , — Lachrymae simulare docentur . Many men can counterfeit teares at pleasure , as one saith .

Besides , some griefe is bigger then teares , and aboue them , as in that father , who when hee saw his owne sonne led forth to execution , he was so ouer-charged with griefe , Aristitl Rbet● . that he could not let a teare , but at another time , when hee beheld his friend brought to beggery , he wept abundantly . This latter was a thing vnder teares , that former was aboue teares ; there , all the griefe went inward , but here , outward . And so it fares eftsoones with a Christian ; sometimes he is so surprized with sorrow for sin , so confounded at the sight of his owne vilenesse and Gods deserued wrath , that he is not able to shed a teare , or make his moan to God , and sometimes he can againe , &c. The mater is not much , if his drynesse proceed from his natural temper or complexion , or if he can groane vnto his God in spirit , if hee can entertaine that rationall sorrow , wee haue sometimes told you of , though he cannot vent himselfe in passionate sorrow for his sinnes , as he desireth .

Oh , but yet still my hardnesse continues with me ;

Solu . Apply thy selfe to the meanes still , and thou shalt be helped . And here remember for thy comfort , thou hast more strings to thy bow then one left thee in the words of this text , say , thou hast not yet that soft heart here promised , yet see if thine bee not one heart , whether thou hast not pitcht vpon God as thy chiefe treasure , whether God be not all thou desirest in heauen and earth : see secondly , whether thou hast not this new spirit here promised : So that thou art changed from that thou hast beene heretofore , &c. If thou finde in thy selfe this onenesse , this newnesse , in any measure , then though thy heart be not yet a soft heart , or not so soft as thou wouldest haue it , he will in time giue thee that too , if thou be constant in vsing the meanes .

And I will giue them one heart . &c.

HItherto of the materiall cause the of grace of Sanctification , wherein hauing stood ouerlong , wee will make you amends with breuity in the rest followes next to speake somewhat of the Efficient and formall cause , both which wee will put into one , and so handle them together ; I will giue them one heart , &c. I 'll do 't , 't is God you see that giues his people one heart , a new heart , a soft heart , he bestowes vpon them all grace from the beginning to the end .

It is God alone , that from the beginning to the end giueth his people all sanctifying grace ; he beginnes it , he continues it , he perfects it , he crowns it : he is the Alpha and Omega , the author and finisher of all our spirituall goodnesse . In the proofe of this point , the holy Ghost is very punctuall . The whole worke is ascribed to God , 1 positiuely Iam . 1.17 , 18. Euery good gift , and euery perfect gift is from aboue , and commeth downe from the Father of lights , with whom is no variablenesse , neither shaddow of turning ; Of his owne will begate he vs , &c. Note here 1. the thing , goodnesse , perfection , all that tends to perfection , and to amend vs. 2. Note the author and fountaine , it comes from aboue : how is that ? from the Father of lights ( saith the Apostle ) which is in the Church , what the Sunne is in the world , here 's the originall . 3. Note the continuance : with him there 's no such alteration , as with the Sun , no variablenesse nor shaddow of change , no omission , no intermission . 4. Note the motiue , it is a gift proceeding from his owne will , verse 18. This comes home to all , cheifly for the beginning of Grace .

Adde 1 Pet . 5.10 . which is as full for the accomplishment of Grace : The God of all Grace , who hath called vs to his eternall Glory by Christ Iesus , after that ye haue suffered awhile , make you perfect , stablish , strengthen , settle you . Note here , the worke desired and vndertaken , and the workeman . The worke is confirmation of grace to the end , set forth in a gradation . The worker is God , who will perfect them to the last . And why ? 1. hee hath already called them . 2. to partake of Christs eternall glory . 3. he is the God of all Grace : Of grace preuenting , grace regenerating , grace confirming , crowning all . Thus positiuely 't is proued .

2. This is deliuered exclusiuely also : The holy Ghost thought it not sufficient to ascribe all to God , vnlesse withall , hee did expressely deny all to man . Thence those Scriptures , Iob . 15.4 . without me ( a new roote , a quickning head and Spirit ) ye can doe nothing , Vid . August . Epist. 106. Pauli Rom per totum . and what lesse then nothing ? Againe , what hast thou that thou hast not receiued ? And if in more common gifts of the Ministry , the highest of ministers , Apostles , and the chiefe of Apostles , Paul his sufficiency reacheth not to a thought , 2 Cor . 3.5 . what then can we doe in matters of that life , whereto we are dead , Eph. 2. Surely , if God be the God of all grace , a creating God , and cause of all , then Man is cause of none : If all and euery grace come from aboue , then none from below . If we haue no more then we haue receiued , then we contribute nothing toward it . Indeed the Apostle mought well say , the God of all grace : for grace can haue no author , but God ; who workes it out of nothing , and onely vpon his owne motiues , being first and freest , and were any creature able to deriue grace for any other head , in that respect , hee should be absolute and independant in regard of God , and owe him no seruice with his grace , as I owe no rent or homage to that Lord , of whom I hold no benefit , and from whom I deriue no title : But there 's no grace but it tyes me to God , and I am bound to honour him with it , therefore I receiue it from him , for what 's for him , is of and through him , Rom. 11. vlt .

But this will not be face to face denyed , let 's a little more nearely looke vpon this truth , and consider the particulars that accompany it . That God is the vniuersall cause of all good naturall & spiritual , is in word acknowledged , Pelagius will not deny it , onely the dimensions and motiues haue been doubted of . Therfore , view this worke of grace in the depth , bredth and length of it , and then come to the mouing cause : The manner and measure and motiues in this worke are considered . For the greatest enemies of Grace haue euer yeelded grace in mans renuing ; but what grace ? A preuenting grace , a reuealing grace , a propounding , perswading grace . This is a grace , but is this all ? Doth God onely lay before vs diuine truthes , and giue reasons , why we should follow them , and so work grace onely as a morall Agent ? No , he not onely perswades and illightens a man , but passes also an act of power vpon him , hee puts grace into him , he puts his hand into the bowels of a man , and pulls out the stone first , and then puts softnesse in the roome thereof . A morall agent conveyes no real effect , as when I perswade my child to learne , I doe not with those words make him learned : But God workes some thing in vs , and some thing permanent : Therefore , the Apostle resolues it into the power and mighty power of God , and great and exceeding great , euen that whereby he created the world , and raysed Christ from the graue , Ephes . 1 19 , 20. That ye may know ( saith he ) what is the exceeding greatnesse of his power to vs-ward who beleeue according to the working of his mighty power , which hee wrought in Christ , when he raysed him from the dead , and set him at his own right hand in heauenly Places . Did God onely perswade Christ , to rise or the world to be created ? No , but he put forth his Almighty power for the effecting therof , and so stands the case here .

Againe , if God did onely concurre as a morall cause , then man should bee more an agent in his owne saluation than God . For a morall cause is reduced stil to a higher cause , and is not the cheife cause of the effects , but a mouing cause onely : As when I stirre a man vp to works of mercy , the motion is m●ne , the act his : So then , if there bee no more in it , man is the chiefe cause of grace , of saluation , of all ; God but an Inferiour Mouer .

Againe , the diuell perswades and iniects ill motions into bad men : Is God no further the Authour of mans grace , then the diuell of mans sin ? If so , then as man is iustly reputed the chiefe cause of his own ruine , notwithstanding the diuels perswasion ; so good men should be the chiefe cause of their owne happinesse , notwithstanding Gods perswasions . This were horrible to say , yet Bellarmine compares them thus , God puts in good thoughts and desires , as the diuell doth euill imaginations and lusts .

Lastly , if God onely perswade , what 's his work more than mans , than the ministers ; betweene which , the Apostle makes so wide a distance ? They may perswade to grace , &c.

But God doth it in better manner :

This is but magis and minùs , Solu . a difference in the degrees onely of working : But God doth more then so , intùs suadet , intùs docet , as that Father said , there is an inward worke of Gods Power vpon the heart , whereby hee makes vs capable of his owne reasons and arguments . God doth more then stand without doore to knock at mans heart , and perswade him to be saued , he changeth him inwardly , and works him to conuersion , hee translates him powerfully from death to life , &c.

Thus for the depth of this worke of grace : Now for the bredth and extent how farre goes it . Truly all inward worke was not denyed by Pelagius , is not by the Iesuites : They yeeld a worke vpon the vnderstanding , inlightning that , a worke also vpon the affections inuiting them , but the question was and is about the will , what worke God hath vpon that ?

Pelagius distinguisheth betweene the power of willing , and the first and second Acts of will . The power he ascribes to God , he hath giuen vs that faculty which is free , yea , God awakens the will , saith he , but the act of willing is mans . And this is the same ( I trow ) the Iesuites teach : Vid Bellar . do ●ib . arb . looke what a lightsome obiect is to the sight , that grace is to the will : A man hath an eye and a seeing power , but seeth not actually without light : So a man hath some power of will , but acts it onely when the grace of light is presented . The will then is bound vp , till the vnderstanding and affections be wrought vpon , &c : But this I waue , 1. there 's no such power in nature , for the heart is extreamely corrupt , Gen. 6. In our flesh dwells no good thing . Rom. 7. and that which is born of the flesh , is flesh , Io . 3. The naturall man neither is nor can be subiect . Ro . 8. This is either a naturall and fatall impossibility ( & that 's Manichisme ) or moral , and then the wil is impotent ( willingly I confesse yet ) impotent : And either originall sin spred not ouer the whole man , or else it taints the wil too indeed that most , which is the immediate princ●p●e of moral acts , so I should think , but I loue not brawls and disputes de modo .

Secondly , not onely the power , but the act too is from God . 1. the word is cleare , Phil . 2. he works in vs both to will and to doe , &c. 2. else man should do the better part of his saluation , for act is more excellent than power . 3. then mans will is the principall cause of his good , not grace , which onely sets the scales vpright , the will swayes them . 4. then God doth no more for Peters conuersion than Iudasses , for both haue sufficient grace ( according to the Iesuites tenets ) to conuert . 5. the couenant is for act too , Ezech . 36. And here 's the difference betweene the two Adams . 6. then mans saluation and calling depends not on Gods power , but mans will , contrary to Rom. 11.

For the length , see the bounds 1. where it begins , God giues the first grace , the birth of it , Ioh . 3. Iam . 1. 2. as he puts ●i● feare into our hearts , so he keepes and perfects it , how long ? to the last , he neuer repents , but proceeds till he hath brought iudgement into victory , the will into deed : Ther 's some interruption for degree , but no entire intermission or excision , no dying the second death , such shall neuer see death , they are past it , Christ liues in them , and because he liues , they shall liue also , 't is his owne conclusion , Ioh 14.

Now secondly , for the mouing cause , whence it is that God giues grace , Pelagius said , that grace is giuen secundum merita , according to mens good behauiour to God , and so the Iesuites hold much what to like purpose , Vid . Becan . they haue dream't so long of a preuision , that they thrust it at length into predestination it selfe . But may Paul be beleeued . Phil . 2.13 . It is God that worketh all of his good pleasure . And of his owne will begat he vs , Iam . 1.18 . And he hath chosen vs , &c : according to the good pleasure of his will : And , euenso , Father , for it seemed good in thy sight , Matth . 11. And here in the text , I will giue them one heart ; I , is emphaticall and exclusiue , I and onely I. And , not for your sakes do I this , saith the Lord God , ( in a further explication of this couenant , Ezech . 36 32 ) be it known vnto you ; be ashamed and confounded for your owne ways , &c. The only motiue then is , because it so pleaseth him , we can goe no further , we know his proceedings are reasonable , but it becomes vs to stay here , the rest we shall know at last , as Austin speaks in one place .

These truths we shall do wel to beleeue ; the obiections made by Iesuites , we onely touch vpon .

1. If it be thus ( say ●hey ) then man shall not bee the Master of his owne acts , but God shall be said to beleeue , repent , &c : man shall do nothing , but all shall be resolued into God .

1. The denomination is from the subiect and formall and immediate cause . May not man bee said to vnderstand , though God do powerfully inlighten , or to hate , loue , &c : They yeeld that God worketh vpon the vnderstanding and affections , and yet , man vnderstands and affects , and why should not the same be true of the will too ?

August . de gra . & lib . arb cap . 61. 2. God works all things 1 in vs and then by vs. He preuents and acts vs , and then we worke vnder God . Hee workes not in vs as brute instruments ( as the Iesuites report vs ) we will , when we will , but the question is , whence we will , &c.

But then , what neede exhortations or other meanes : True , if God onely wrought , and did not perswade too ; but the Councell of Trent can speake to this point . The word shewes , what our power was , our duty is , our prayer must be . And Bellarmine , who makes the obiection elsewhere , makes an answer ; for when the like is said against predestination , Lib 2 cap . 15. de lib &c. he can then say , that predestination doth not deny , but confirme exhortations , because he prescribes meanes for attaining the end .

This takes away all merit , all praise , from man :

Solut . None , but what 's diuine , and 't is mans happinesse , if he can carry it home and place it where it is due .

This takes off all endeauor ? nay , this quickens our care and endeauour , if St. Paul may be heard . Phil . 2.13 . Therefore we must worke out all , because we depend vpon God for all , saith hee : but we haue held you ouer-long , and therefore must needes adiourne the application and vses to the next time .

So much for the Doctrinall part , as the Question lies betwixt vs and Iesuites , as for priuate differences betwixt moderne Diuines within themselues , the best answer that my ignorance can make , is silence .

The ninth SERMON . EZECH . 11.20 . That they may walke in my statutes , and keepe mine ordinances and doe them : and they shall be my people , and I will be their God .

WE haue already dispatcht the inward causes of the grace of sanctification , and haue spoken something of the matter here promised by God , of the manner how he will performe it , we haue yet somewhat to say also of the externall causes . The Efficient is God , as hath been said , the finall is in this verse , and that 's double . First , the immediate end , and that is conformity with , and subiection to Gods Law ; that they may walk in my statutes , &c ; The next is the vtmost end , and that is , communion with God by vertue of the speciall couenant , here in a measure , and hereafter in all perfection . And they shall be my people , &c ; touching the manner of Gods working , we will take it in , as we prosecute the externall causes , first then , for the efficient , he that works all grace from the beginning to the end , is God ; I will giue them one heart , and I will put a new spirit , &c : and I will take the stony heart , &c. Lo , he claimes this as his sole worke , and his onely priuiledge , to put grace into the soule . The point that from this ground wee commended vnto you the last iourney , but had not time to finish the vses , was this .

That God is the Author and finisher of all grace in his people from one end to the other : he begins it , he continues it , he crownes it , he perfects it .

This is a point not much denied in words by the greatest Aduersaries of grace that euer liued . All the difference is , 1. in what manner God bestowes grace . 2. in what measure . 3. vpon what motiues .

For the manner ; God works grace , not onely by propounding to his people a way of grace , nor onely by perswading them to vse such a course as whereby grace is feisable , but he hath a further hand in the businesse , for he creates grace and infuseth goodnesse into mans soule , whence it is that Saints endued with grace are called the worke of Gods hands , Esay 19. vlt . And the Apostle tells vs , Ephes . 2.10 . that we are his worke-manship created in Christ Iesus vnto good works : Yea , the Lord puts forth in this woke that his greatest power , whereby he made the w●rld , and raysed vp Christ from the dead , Ephes . 1.19 . So that he doth more here then man possibly can doe : for hee not onely perswades his people to goodnesse , but remoues all impediments and subdues the spirits of men , and so makes them capable of that grace he meanes to giue them .

Secondly , for the measure , wee told you that God not onely workes vpon the vnderstanding of a man and his affections , to inlighten the one , and to inuite the ot●er , but he hath a worke also vpon the will , for hee takes out what 's amisse therein , and puts in what 's wanting . Neither doth God onely worke in his people a power of willing , but the very act of it also , for euen the {αβγδ} , saith the Apostle , the will aswell as the deed is of God , Phil . 2. And indeed the acting of the will of man is more than the giuing of him a power onely to will : for if the act of his will were left to mans selfe , man should doe the more noble part of his owne saluation Therefore , you must know that God hath a powerfull and effectuall influence vpon the will of man , aswell as vpon any other power of his soule : And to speake truth , there is nothing in mans soule that is more out of order then his will , how and whence I dispute not , so long as the thing is yeelded .

Thirdly , for the motiue whereupon God giues his grace to man , there is some difference . The question was of old , what moued God to giue grace to his people ? Pelagius answered , that hee gaue secundum merita , according to a mans good carriage , and behauiour toward God , but the Apostle answers otherwise , of his owne free-will he begate vs by the word of truth , and in another place , he resolues all into the good pleasure of Gods grace , Eph. 1. per totum .

Is this so , that God alone worketh all sauing grace in his people , he beginnes it , he continues it , and hee consummates it ? then if euer you meane to haue any true grace for your selues or yours , direct your eyes and your iourney to God , he alone giues it , 't is his prerogatiue , and none other can doe it for you . It is true , that all other blessings besides this come from God , but not so immediately as grace doth . If a man want money , friends may supply him ; if hee stand in neede of counsell , the Lawyers may helpe him ; if physick , there be those that can doe him ease ; but if hee want power to subdue any corruption , grace to doe any duty answerable to his profession and calling , it is God alone that can furnish him therewith . 1 Pet . 5. He is the God of all Grace , as Peter calles him , and hee giues it in his owne wayes , and no otherwise . To him therefore , you must haue recourse , if you would haue grace for your selues or friends .

Where shall we finde God ? and when ?

He tenders himselfe in his owne ordinances , in his own word and wayes , there he is to be found , and there you may expect to receiue grace from him . And for the time , then he is to be found , when he offers grace in the preaching of the word , for then , he euen sues and seekes to you not to receiue the grace of God in vaine . Now therefore , whiles the doore stands open , and God brings vnto you the Word of his grace , submit your selues thereunto , and wait till such time as he will please to speake life into your dead hearts , and to worke grace in your profane soules .

If man be so impotent and helpelesse in himselfe , as you made him the last day , how is this in mans power to doe as you would haue vs ?

Though it be not in the power of a man to doe any gracious cts of himselfe , Solut . yet it is in his power to apply himselfe to the vse of Gods meanes , as to come to Gods house , to set himselfe vnder the minister , to heare what is deliuered , to apply his vnderstanding to that he heares , to consult , to compare , and so to see what agreement there is betweene the written word of God , and the things deliuered , &c. Now therefore , when God giues you eyes to see withall , you must not winke , and since God hath giuen you eares , you must not stop them against his word , you must not seeke how to cauill and obiect against that you heare , but be ready to entertaine it , and pray God so to set it on , and blesse it to you , that you may be conuinced and conuerted thereby .

This if ye doe , though we be not of their minds , who challenge grace vpon the supposed right vse of nature ; yet we consent to that other rule laid downe by the Dominicans , as generally true , that God in the execution of his decrees ( ordinarily ) neuer deserts or forsakes his creature , till the creature first deserts and forsakes him : but that if he be not wanting to himselfe in applying to the meanes of Grace , God although he be no way indebted vnto him , yet ordinarily he is not wanting to giue grace to such a person . Vid . Aluar . Martin . aliosque aderit tibi si ipse tibi non defueris priùs . Chrysost . hom . quod nemo lad . nisi a seipso .

And what we say for your selues , the same likewise we say for your children too . There are none , but would be glad their children should haue grace ; and therefore , you all pray for them , God giue you of his grace : Now , if you bee in good earnest for them , go the right way for the obtaining of it ; runne to the God of all Grace : Reprooue them you must , but yet still pray for them , correct them as there is cause , but not without prayer , instruct them the best you can , but still mingle prayers therewithall , giue them good employments , giue them good examples , take them off from euill company and euill courses , but in all addresse your prayers vnto God , that he would second all your endeauours : Thus did that holy man Noah , God perswade Iapheth ( saith he ) to dwell in the tents of Shem . He had giuen this sonne of his , a great deale of good counsell , no doubt ; but knowing well to how little purpose , all this would be without Gods worke vpon his heart , he falles to prayer . Now the good Lord perswade thee , &c : as if he should haue said , I haue aduised and done my vtmost to perswade with thee , my sonne , to dwell in Gods Church , but all this is but lost labour , vnlesse God bring thee in ; Now therefore , God perswade Iapheth , &c. Thus should euery father doe for his child , euery master for his family , euery magistrate for his people , euery minister for those of his charge : for it is the praying father , that speeds best for his children ; the praying Minister , that preuailes most with his people , &c : what 's the reason that we make so many vnprofitable iourneyes vnto you ; but that we are wanting in our prayers . But , when the hearers rest not vpon the parts of the Minister , nor the Minister trusts too much to his owne prouisions , but both go out of themselues , and depend on the blessing and grace of God , when the hearer prayes , and the preacher prayes , then the worke goes on , and not before . But as you must pray for your children and charges , if you would haue them gracious , so you must be no lesse carefull to bring them to the other ordinances : Set them vnder the Ministry of the word , and then pray that it may proue effectuall ; for seldome doth a child of many prayers , and of many teares ( as hee once said ) miscarry in this kind .

Againe , if God be the author and finisher of all grace in his people , learne to depend on him , as for the beginnings of goodnesse , so for the proceeding and perfecting of the same : goe to him for preuenting grace , for confirming grace , for perseuering grace , &c ; tearme it how you will , hee is the God of euery grace , as Peter telles vs : Want you faith ? want you wisedome ? want you meekenesse , & c ? to him you must repaire , he is the God of all Grace : He giues both the meanes , euen the word of his grace , and the successe of all meanes is from him alone , Paul may plant , and Appollos may water , but vnlesse God giue the increase , all 's to no purpose . It is he that begins and continues euery degree of grace , euery act of grace , the sense and comfort of grace is from him . Grace may be hid in a man , it may lye and sleepe , it may be raked vp in the ashes , for any comfortable enioyment of it , till he stirre it vp in vs. See then , that our estate is an estate of dependancy ; for not onely the beginning , but the continuing , improuing , increasing and getting of more grace , is of God ; except there be a continuall influence into vs from him , it fares with vs as with the ayre , in which , except the Sunne shine vpon it , there is nothing but darkenesse , or as with a mill , which vnlesse there be winde or water to driue it , is no better than a dead stock , or as with the body of a man , which without the soule is but a dead trunk . And no better is the soule further than God hath his influence into it . Therefore , learne of the Apostle to worke out your saluation with feare and trembling , sith , it is God that works in you both to will and to doe of his owne good pleasure : sith , hee is the Author of all grace , depend on him with all feare of offending him , care to please him ; so workeing out your saluation , that is , going through all the degrees , all the parts of it , though it be begun in vs already , &c : So when any new decay of grace growes vpon you , goe to him for a new supply , when any new breach is made in your soules , runne to him for repaire , so in the vndertaking of any new businesse , in the performing of any new duty , craue his grace , seeke his direction , and his assistance in all , for then , the businesse is sure to goe forwards , and not before . Happy is the man that knows himself , that feares himself , that hangs still vpon God , &c. A child is neuer so neare knocks , as when he trusts most to his own strength .

Instruction to carry God the whole praise and glory of any grace we finde in our selues , he giues all ; therefore ascribe to him the glory of all ; we can giue to God the Father , the entire glory of our Election , to Christ of our Remdeption , why not to the holy Ghost of our Sanctification . Is not Christ by the holy Ghost our Sanctification aswell as our righteousnes ? is he not our life aswell as our Redemption ? Giue vnto him therfore the praise of al , why should men shew themselues so nice , so shy in the businesse ? why should they come off so heauily , as the Pelagians of old , who yeelded God the author of grace , but common grace , which is nature , of the grace of the law , of some kind of grace , also of the Gospell ; namely , a propounding grace , a perswading grace , &c : Christ say they , is the Author of grace by way of inuitation , by way of instruction , and as he propounds himselfe , as a patterne and president to vs.

But why should men stand hafting with God after this sort ? why should they stand thus dodging and pinching with our Sauiour in point of his prayses ? Let vs learne to speake out rather as the truth is , and say , I was lost and vndone till hee found and relieued me , I was blind and lame till he restored me , I was a captiue , till he set me at l●berty , dead in sinnes and trespasses , till he quickned me : I hated God , till he shed abroad his loue into mine heart , I was bad , till he made me better : I had an heart of stone , till such time as hee tooke it out of my flesh , and put in the place therof an heart of flesh . Thinke so , say so , let your liues say so , acknowledge him in all your graces , if you haue any wisedome , any faith , any patience , any thing at all in you more then nature , giue God the glory therof praise him in your words , praise him in your affections , praise him in your iudgements , Negat beneficium , qui beneficium non honorat . Tert . De pat . praise him in your liues , be more seruiceable to him more humble before him , more depending on him then euer you were before for that is truely to honour the God of Grace , when wee vse our grace to his honour , and that man doth indeed deny God , the author of his graces , and that vseth them not to his glory , and to the setting forth of the riches of his mercy , but to the priding of nature and flesh .

Comfort and incouragement to euery poore Christian , though neuer so hardly bestead ( as often they are ) for want of grace . They want it in themselues , they want it in their children , &c : but the comfort is , that God is the Author and giuer of all grace whatsoeuer , therefore looke vp to him , and you shall be helped ; the question is not what are your maladies , what difficulties appeare in the businesse , but who vndertake the effecting of it . It is not how vnable we are to worke it , but how able hee is and ready also to bestow it . This then may comfort vs , as for a child first .

Oh , saith one , I haue a froward and gracelesse child , that will not be ruled , &c : I haue spoken to him from time to time , I haue corrected him , as there was need , I haue set others vpon him , and haue tried euery way both by faire meanes and foule to doe him good , but all in vaine , he is nothing altered , &c.

But art thou in couenant with God , Solut . & dost thou see and bewaile that bad nature in thy selfe , that thou so much complainest of in thy child ? doest thou grieue , that thou shouldst conuey so bad a nature to him , & c ? and fliest to God for the healing of him ? If thus , it matters not what the disease is , but who the Physician is that vndertakes the cure . Though therefore thou canst doe no good vpon him by all the skill and meanes thou canst vse , yet God can ; entreate him to conuince him , entreate him to subdue him , beseech him to amend him , and thou shalt see , that nothing shall stand in his way , but the worke shall be accomplished . If God vndertake once to bring Peter out of prison , no bolts or barres shall be able to hold him there : If he take in hand to leade Israel out of Egypt into the promised land , sea shal be no sea , wildernes no wildernesse , giants no giants , &c : so thought thy child be neuer so ill-minded , neuer so desperately bent , if vpon thine entreaty God vndertake to turne him and doe him good , the worke shall goe on , God can doe that in an houre , that neither thou nor any other man or Angell can possibly effect in any time . Therefore , let not thine heart sinke , neuer cast away thy hopes , but worke still , pray still , waite still , God hath his times , &c.

And as for your children , so here 's Comfort in respect of the Church , God hath already begun a Reformation , made a partition in part , and pulled downe somewhat of the diuels kingdome : Looke what he hath begun , he will not faile to finish , onely let vs follow him , as those in Zachary with grace , grace vnto it , &c. This is Comfort also to euery particular Chirstian , who may from hence take courage , in that we haue to deale with God Almighty , to whom nothing is impossible ? Therfore , what though your corruption be strong , yet God is stronger : what though the deuill bee mighty and malicious ? yet Christ is come to dissolue his works ; what though the world be crafty ? Christ hath ouercome the world : what though your graces bee weake , your faylings many ? the comfort is , you haue to doe with God , who from weak beginnings vsually makes great proceedings , and will not giue ouer till hee hath finished the building , and laid the roofe vpon his owne foundation Therefore , let nothing discourage you , neither things present nor things to come , neither things within , nor things without you , but hang vpon God for perfect deliuerance , waite on him , and you shall haue comfort , God hath here vndertaken to heale you of your infirmities , and to work out all your corruptions , and to bestow vpon you euery grace needfull to saluation , in such a measure as himselfe will accept of ; onely looke to the maine , be sure you be in couenant with God , and that he hath begunne a good worke in you : if so , he will also finish , he is not an improuident souldier , an vnwise builder , Luk . 14 he will not cease till he hath brought his building to perfection .

VERSE 20. — that they may walke in my statutes , &c.

Here 's the conclusion of all , the finall cause of Gods bestowing grace vpon his people , and that 's double , as hath beene said before . We beginne with the immediate end , and that is conformity to Gods Law ; That they may walke in my Statutes , and keepe mine Ordinances , and doe them . The Law of God hath diuers names giuen vnto it by the holy pen-men , as precepts , testimonies , statutes , iudgements , &c. Moses mostly vses three words for those 3. kind of lawes giuen by God to that people , viz. ceremoniall , iudiciall and morall , for which 3 Lawes : The Hebrewes haue their particular names and tearmes , the Septuagint and Greeks haue theirs too , which schollars know , but I wil not trouble your eares with them . For present it shall be sufficient to tell you , that when many of these tearmes are vsed together , it is a fit season to make a distinction between them , but when some one or two of them onely meete , we should not be curious herein , but conceiue the whole to be meaned by the part named , Vid . Bez in Luc . 1. aliosque as here by statutes and ordinances , he meanes euery precept , euery law of God , whether it belong to the Decalogue or to the Gospell .

It is the Law of God then , you see , that must be our rule of life , and square of all our actions , that they may walke in my statutes : And this law must be 1. obserued . 2. acted and duely performed , that they may ( keep ) mine ordinances , and do them .

Here many things might be considered and noted out of the words , as something from the Metaphor of walking , that they may walke in my statutes , and something from this , that Gods law should be our rule , &c. But we will content our selues with this in the generall , to obserue the scope and end of all Gods actions toward his people , and the reason why he bestowes all both temporall ( as in the former verses ) and spirituall blessings ( as vers . 19. ) vpon them , which is , that they may walke in his statutes and obserue his ordinances , and doe them : This is the end and vpshot of all . Hence obserue ,

That all the meanes , and all the mercies giuen vs by God doe ayme at this , euen our obedience . He aymes at this in all he does for vs or sayes vnto vs , namely , that we may marke what he sayes , and doe what he bids .

This is the end and summe of all ; as wee may learne from a good Arithmetician , Eccles . 12.13 . Let vs heare the end of all , saith he , feare God , and keep his Commandements &c : As if he should haue said , it is a tedious thing to write many bookes , and as tedious to reade them : but if a man should write an hundred , nay , read ouer a thousand bookes , this is the vpshot and end of all , to feare God ( for his inward worship ) and to keepe his commandements ( for his outward seruice ) loe , this is the end of man , the perfection of the creatures , the maine duty , & as it were , the whole of man . Thus Salomon : Psal . 112. & 119. & 128 in the beginnings . And of the same mind also was his father Dauid , who therefore very often in the booke of Psalmes placeth mans happinesse in the feare of God , and obedience to his Lawes , which our Sauiour abbridging tells vs , that he is a blessed man that heares the Word of God and keepes it . Now that which was Gods end in accomplishment , the same was his end in intendment and designment , namely , that men should obserue his commandements and doe them . And to this end serue all Gods Words , his precepts , to mound vs and keepe vs within compasse , his threatnings , to restraine and force vs to obedience , his promises to allure and put vs on to duty , all good examples to hearten and encourage vs in a good course , &c : In a word all that 's written , whether in the law or Gospell , tends to obedience .

And as his word , so all the works of God , all his acts , whether immanent or transient looke this way , he hath elected vs , but why ? that we might obey him ; he hath created vs , called vs , sanctified vs , &c ; and all to obedience . All that God doth by way of mercy or correction , looke this way : The whole creation teacheth obedience , the Bible teacheth it , all diuinity is practicall , and calles for obedience .

And ( to say truth ) what can bee more equall then that he that is wisest , best , greatest of all , should rule ouer all , and haue obedience yeelded him by all ? then that he that is first should be last ? then that he that hath none before or aboue himselfe should make himselfe his owne end , and doe all for his owne glory ? then that he that is the Creatour of all , should haue command of the whole creation , sith in him it is that we liue , moue , and haue our being , &c.

And as it is iust , so it is best it should be so , best for the publike , best for the priuate , best for euery mans own particular , this being the honor and happines of the creature to be employed vnder God .

See here , what the full weight of sinne is , especially presumptuous sinnes , and rebellions . Is it not an vnsufferable iniury , and an vnreasonable thing , that a seruant shall rise vp and rebell against his master ? such a thing is sinne , it s against all law , whether that written in our hearts , or that in our Bibles . It is against all conscience , whether naturall conscience or that which is sanctified and eleuated .

It is against all wit and reason , that the creature should oppose the Creator , that mortality should stand out against immortality , weakenesse against strength , that man should make head against his maker , in whom he subsists . This vse the Apostle makes for vs ; Doe we prouoke the Lord to wrath ? are we stronger then he ? as if he had said , this were the greatest madnesse in the world . There is now wisedome , no safety in it , for the pitcher to knock against the rock , the lamb to dare forth the lion ; for a man to kick against the prickes , &c. There is no profit in such a course : for what gets the rebell that riseth against his Prince , that 's potent and able to bring him in and chastise him , but shame , death , pouerty , misery , to himselfe and his ? It is against all duty , 't is against the word , 't is against the Sacraments , wherin we binde our selues by Couenant to obey God : 't is against all thankfulnesse , yea , against nature it selfe , for euery Creature in its kinde and place yeelds obedience to its Maker . God speakes to the winds ( though vnruly creatures ) and they obey him , hee speakes to the sea , and it obeyes him , he speakes to the whales , to the lions , and they doe him seruice ; There 's no creature either by sea or by land so sauage or vntractable , but acknowledgeth a Lord , and obeyes him in its kinde and way : what an vnreasonable thing is it for man , that liues in Gods house , that calles God Father , God Master , to shew himselfe , notwithstanding , rebellious and vndutifull ? Now therefore , trip not ouer sinne so lightly , as most people doe : Euery man hath his faults , say they , what ? so great a matter is it to doe so and so ? &c. But presse this point vpon thy selfe and say , Ah what a wretched creature am I ? If God had made me a stone , I should haue obeyed him , if God had made me a toade , I should haue done him seruice , and now that God hath made all things for me , and me for himselfe , for me to lift vp my hand against God , to shew my selfe rebellious , vnthankfull , vndutifull , what call you this ? Nothing in the world is disobedient , and rebellious against the creatour , but man and the deuill : say therefore to thy selfe , can I finde none in all the world to comply with , but the deuill ? If I looke to any other creature whatsoeuer they obey God , must I needs goe to hell for a partner in my rebellious courses , and ioyne with the deuill in disobedience to my Maker , & c ?

And ( for a second vse ) let vs all learne to reflect euery man vpon himselfe , and there find out a froward nature , a crosse and crooked disposition , a spirit of contradiction within himselfe , that God can no sooner lay a statute vpon vs , but we can presently finde out an obiection against it , an euasion to auoyd it , see this to be in euery one of your natures . And for your practice , looke how you haue carried your selues towards God , consider in what relations you stand vnto him , hee is your maker , he is your master , he hath giuen you a law to obserue and keepe , but what obedience haue you performed thereunto . He gaue you not statutes to bee as pictures to looke vpon , but to walke in them , to obserue and doe them : Hee hath placed you in his vineyeard , on purpose that ye may beare fruit , therfore , let me now take vpon me the person of an husbandman ( so you know , we are called in holy Scripture ) and call vpon euery one of you for fruit : Matth . 21. you haue been long time plowed , & sowed vpon , you haue had the meanes of grace for many yeeres in all power and faithfulnesse , where now is your obedience after all ? what returne of fruites doe ye m●●e vnto God . You that are husband-men , doe not you in time of haruest carry out your sithes and your carts to gather in your corne ? you say ●ere I sowed my seed , and here I looke for my haruest , &c : And so you that haue orchyards , doe not you at time of the yeare carie out your baskets & other implements to fetch in your fruites , which you expect after all your paines and charges ? The same may wee say of you , mades-men , doe not you at the yeeres end or oftener , haply , cast vp your shops , and say , I haue turned the penny and returned my stock this yeare , &c ; what gaine , what increase is come thereof ? And the like must we doe for the Lord . The yeare is now more th● 〈◇〉 ●bout since wee came first amongst you , 〈…〉 now doe yee bring forth to God ? you ha● 〈◇〉 a lecture of humility , what fruite ? a lecture of mercy , what fruite ? a lecture of meekenesse , of truth , of peacefulnesse , &c : where 's now the practice of that ye haue heard ? where be your fruites of obedience ? It is not hearing ( you must know ) the Lord stands vpon , but the doing of his will , he requires your hands aswell as your eares . It is not knowlege so much that he looks after , he calles for your hearts aswell as your heads . It is not words that will content him , he requires your whole man , and not onely your tongues . It is not your comming a mile or two to the hearing of the word ; that serues the turne , except ye be doers of what you heare . It is not your walking to Gods statutes , but your walking in them that Gods expects and requires ; what will it auaile the tree to stand in the vineyard , to haue there the benefit of both sun and raine , to be pruned and dressed , &c ; and yet beare nothing , or leaues onely insteed of fruite ? No , no , Euery tree that beares not fruite , Matth . 7. and good fruite too , is hewen downe and cast into the fire , saith our Sauiour , if it be not for fruite , it must be for the flame , for why should it keep the ground bar●en ? Now therefore , consider seriously of this , and say to thy selfe . I goe to heare a sermon , but what doe I practise of it ? I haue heard a discourse against swearing , and do I notwithstanding sweare at the very Church-doore ? I haue heard a Sermon against lying , and shall I goe presently home to my shop , and 〈◇〉 haue heard a Sermon against Sabba●● 〈◇〉 ●●●g , and shall I trauell or trafficke vpon 〈◇〉 next Sabbath ? I haue heard a Sermon again●●●●unkenesse , and shall I yet drop into the next ale-house I come to ? It is fruit that God expects at our hands , &c. And for this it is that he makes the weather so vnseasonable , and the earth so barren ; because of our vnseasonable disobedience and vnfruitfulnesse in good workes . Tell not me what you know of Gods statutes , but what you doe : shew your faith in your workes , your loue in your deeds , your knowledge in your practise : This or nothing will doe you good , and stand you in stead in the euill day , whereas vneffectuall knowledge shall but aggrauate your iudgm●●t . Bee entr●ated therefore for the future , to shew your selues obedient seruants to God and his Lawes ; what 's the end of your creation ? what 's your errand into the world , but obedience ? what 's the end of all Gods workes , of all his wages , what 's the end of all Gods sayings vnto you , and of all his doings with you , but to bring you to bee fertile and fruitfull ground ? Therefore content not your selues to haue gotten some knowledge or to haue made profession of the truth , or to haue been at paines to come to the meanes of saluation : Obedience is all in all , and the former without this is of no esteeme with God , and for no benefit to your owne soules . Doth God then bid thee shun any sinne ? fly from it ; doth he require any duty of thee ? set vpon it . 't is doing ( my bretheren ) 't is doing , that graceth Religion , pleaseth God , encourageth the seedes-men , it is that alone that will honour you , and doe you good another day : when a man is dead , what remaines of him more then his goodnesse ? Looke what good he hath done in his life time , that goes along with him , & that stayes behind him too in a good name , which he leaues amongst men , when as all the rest will perish and come to nothing . Neuer tell me , I goe two or three mile to heare a Sermon ; this is well , I confesse , and we commend your forwardnesse this way , but this is not all , will you goe as farre to doe a Sermon ? there bee many strides to heauen : Hearing is but one step towards heauen , knowledge another , profession another , but that which must iustifie all your grace to bee in truth , is your obedience : If your inside be throughly cured , the outside will be answerable ; so much true grace as any man hath within , so much conformity there will be on the outside ; at least in desire and endeauour of obedience . Therefore , let few words preuaile with you aswell as many , yeeld your selues tractable and obedient to Gods Commandements , be of Cornelius his mind , we are all here present before God to heare ( and not so onely , but to doe too ) all things commanded thee of God . If you will bee Gods seruants , you must not refuse any worke that 's his , but set your hands to all that hee bids you doe . This you should do , and this you may do too if you will , not in perfection indeed , but in an Euangelicall manner , and in such a measure , as he will accept of . This God hath vndertaken here to enable you vnto ; Looke what hee saith in the text , I will giue them one heart , and I will put a new spirit within you : and I will take the stony heart out of their flesh , &c. And why will he doe all this for them ? that they may walke in my statutes , and keepe mine ordinances , and doe them . Now therefore , if you will bee constant in the vse of Gods meanes , and be earnest with him for the same in prayer , he will not faile to fulfill his Couenant , which is to giue you so much grace , as that you shall be able to serue him acceptably , Heb . 12.28 . as the Apostle speakes to his Hebrewes , all the dayes of your liues .

The tenth SERMON .

WE are now vpon the last of those causes of the Couenant , and that is the end of all . The Lord vndertake , ( as you haue heard ) to be very gracious to his Church , to blesse them with outward blessings , and with sauing graces : the end of all is , that they may walke in his statutes , and obserue his ordinances , and doe them ; this is the immediate end . The vtmost end of all is communion with God , for they shall be his people , and he will be their God .

Wee were speaking something to the former , the last day ; we shewed you whither all mercies , all meanes , all the words , and all the works of God tend , namely , to bring the creature to subiection , to make the Church obedient to God . This is the end of all ordinances , the end of the Magistracy , of the Ministry , of euery particular calling . This is the end of all Gods words , his promises , precepts , threatnings , &c ; of all Gods actions , whether immanent , as in our election , or transient in other degrees of our saluation ; all that God doth , and all he saith to his Church , is to make her obedient to his Lawes .

For vse : we hence tooke notice of the vnreasonablenesse of rebellion : It is against all law , all conscience , all wisedome , all example , except wee will to hel for example : for no creatures , saue the diuell and man , disobey God in their place and kinde .

Secondly , wee tooke occasion to enquire amongst you for obedience , and ( as the husband-men of God ) to call for fruites , and we entreate you , call vpon your owne hearts , and say : I haue reade the Word of God , but what do I do of it ? I haue heard a Sermon , but what doe I obey therof ? I know and vnderstand Gods statutes , but what doe I practise ? &c.

Thirdly , we now proceed to call vpon you to performe obedience , to put all you know into execution : this is all that God shootes at . Obedience is that which euery one of vs doth professe , and we seeme to pray for it , when we say ; Thy will be done in earth as it is in heauen , therefore this is it that must be studied .

Now , by obedience wee meane a free subiecting of the whole man to God ; when a man bestowes , and giues vp himselfe to God to be orderd by him according to his reuealed will , then hee is truely said to be obedient . The Apostle telles vs what it is in that , Rom. 12.1 , 2. I beseech you by the mercies of God , that ye giue vp your bodies a liuing sacrifice , holy , acceptable to God , &c : and be not conformed to this world , but be ye transformed , &c. when he saith , Giue vp your bodies , hee meanes thereby the whole man , like as in the next Chapter by soule , he meanes the whole person : Let euery soule be subiect to the higher powers , Rom. 13.1 . Many will submit their bodies to rulers , but the Apostle cals for their hearts too . So in this place , he beseecheth them to giue vp their bodies to God , for most men will professe that God hath their hearts , they haue as good hearts to God-ward as the best , they say ; but if it be so as they pretend , their bodies also , and so their whole man must be giuen vp to God . In that Rom. 13. there is an Hebraisme , the soule for the whole man : In this wee now vrge , there is a Grecisme , as wee could shew if it were needfull , and with vs it is ordinary to vse body for the whole man , as when we say ; Hee is a very good body , or a naughty body , that he Greeks often put {αβγδ} for persons vid . Thucy . &c : So that when he willes vs to giue vp our bodies , he meanes our selues , our whole man , soule and body , but especially the will , which is the seate of all obedience , it is origo facti ( as a father speaks ) the fountaine from whence all mans actions flow . So that obedience is a conformitie to the will of God , as it is reuealed : 1. In his Word , whether it be in the Gospell , whereunto we owe the obedience of faith , or in the Law , whereto wee owe the obedience of fact . 2. In his workes . The commanding will of God is reuealed in his word : his disposing will is reuealed in the acts of his prouidence . To the former we owe an actiue , to the latter passiue obedience , quietly submitting to his good pleasure in all estate . This obedi - must haue these properties :

First , it must be hearty : the heart must be deliuered vp to the word , as the Apostle saith , Rom. 6. to be framed and fashioned thereby : and then from an inward principle , obedience must be yeelded to the will of God .

Secondly , it must be sincere , for the end of it , whil'st we walke worthy of the Lord in all wel-pleasing , as hee saith to the Colossians , God must be our chiefe aime , and all that wee doe this way , must ence be done to him , and for him .

Thirdly , it must be regular , Colos . 1. for the forme and manner of it , squared out by the Word , which must be a rule vnto vs , both in point of faith , and in matter of practice . The Law it selfe in this respect is not abrogated , but still continues in force , as a rule to liue by : There want not those ( t is true ) that would vtterly race out the whole second Commandement , as most of your latter Iesuites , like as some others there are that would doe as much for the fourth , denying the morality of that Commandement , and then comes the Antinomist , and pulls vp all by the roores . And so likewise for the Gospell , some Frier-like fellowes haue not doubted to obtrude a fifth Gospel of their own , & to call in Gods ; but we must hold and acknowledge the whole Word of God to be our rule for the generall : and for particular actions , wee haue another rule : as , 1. The rule of discretion , teaching vs to obey seasonably , as it is said of a godly man , Psal . 1. that he brings forth his fruit in due season .

2 , Another secondary rule we haue , is a mans calling , within the lists whereof God hath so tied vs , that nothing we doe can be accepted , vnlesse it be by vertu of our calling . And this is that that S. Iames tells vs , cap . 3.12 . Can the Fig-tree , my brethren , beare Oliue berries ? either a Vine figs ? why ? what if a Vine doe beare figges ? are not figges a good fruite ? Yes , but not for a Vine to beare : so if a man do never so commendable an action , if it proceed not from a right principle , if it be not done by vertue of his calling , it is no way accepted .

And for the matter of our obedience , wee must obey in all things : Wee owe that to God our Father , which the Papists teach , wee owe to our Mother , the Church , and that is vnlimitted subjection in all parts and points of duty : A man must winke ( as Abraham did ) and put himselfe into Gods hands , to be guided and ordered by him , in all things . They goe farre from their visible head of the Church , as they call him , when they tell vs , that whether hee command truth or falsehood , good or euill , yea though hee should say that vice were vertue , and vertue vice , yet 't were our part to lay our hands vpon our mouthes , and to set our selues to worke without dispute : But though wee acknowledg no such law , as this , yet for God , it is true , that whatsoeuer it be that hee commends ro our faith , we must beleeue it , whatsoeuer hee commends to our obedience , that wee must practice , and whateuer by his prouidence hee is pleased to lay vpon vs , wee must willingly stoope to it .

And this wee should doe for these motiues : 1. from God : 2. from our selues . For God , first it is that that doth wonderfully honor him , when we can be content to deny our selues , and as it were to dispossesse our selues of our selues , that we may put him into whole possession of our hearts .

Secondly , this hee expects of vs as a father , as a Master , as a teacher , as a King , as a Creator and maker of vs.

Thirdly , this he commends in his people , when they obserue to do his commandements , as when hee compares his Church to the horses in Pharaohs , charet , implying that his people were such as could be content to be turnd , and wound any way by him .

Fourthly , this is accepted of God aboue all sacrafices , as the Prophet tells Saul ; to obey is better then sacrifice , 1 Sam . 15.22 .

As in respect of God , so in respect of our selues we should shew our selues obedient :

First , because it is possible to obey God in such a measure , at least as shall be accepted : If we are in the couenant , God hath vndertaken to enable vs to obserue his statutes , and wee may attaine to grace , whereby to serue God acceptably , as the Apostle saith .

Secondly , as it is possible , so 't is profitable too : for euery man shall be rewarded according to his works , And as the Apostle saith , not the hearers of the Law , but the doers shall be iustified , so it is not our hearing of the word , our profession of religion , our knowledge that will carrie it , but as Saint Iames saith , You shall be blessed in the deed .

Thirdly , it is comfortable , as well as profitable , to obey God , it is euen our life . If the Philosopher could say , That our life stands in doing things vertuous and praise-worthy amongst men , how much rather may wee vse the same speach of doing the will of God from the heart . This indeed is to liue , and nothing else but this : This is the man whiles he liues , and this he leaues behinde him when he dies : For then , it is not how great any one hath been vpon earth , or how rich , beautifull , politick , valourous , &c. these respects sway nothing with God : but so much goodnesse as any man hath had , so much comfort hee carries with him , and so much honour , respect and loue , he leaues behind him , when he goes hence .

Now then , if you beare any respect to God , if you would grace the Gospel , glad your teachers , silence your enemies , encourage your brethren , bring comfort to your owne soules , the thing you are to performe and looke to , is practice . This is it that must iustifie your knowledge , for hereby we are sure that we know him , if wee keepe his Commandements . He that saith , I know him , and keepeth not his Commandements , is a liar , and the truth is not in him , 1 Ioh . 2.3 , 4. This must iustifie your faith , for shew me thy faith by thy workes , for faith without works is dead , Iam . 2. This is it , that must iustifie your loue ; for he that keepeth his Word , in him is the loue of God perfect indeed , 1 Ioh . 3. 3. Obedience shews what a man is : If then you would approue your selues to your selues , if you would approue your selues to God , if you would approue your selues to men , you must not onely know or professe the truth , but come on to practise : when you heare a lesson deliuered , ye must set vpon it ; when you heare a fault reproued , you must set against it ; when God by his prouidence laies any crosse vpon you , you must submit to him : This is that the Lord aymes at in all his ordinances .

How shall we come to this obedience ?

Be sure you be in Christ , settle that , for from the old Adam you can sucke nothing else but treason and rebellion : it is by the second Adam that any one is made fit to obey . This being presupposed then that you are in Christ : First , you must get a treasure on the inside , make the tree good , and the fruite will be good also , according to the goodnes of the sap , will the fruite be . This is it that Peter telleth you , 2. Ep. 1. If , saith he , you adde to your faith vertue , and to vertue , knowledge & to knowledge , temperance ; and to temperance , patience ; and to patience , godlinesse ; and to godlinesse , brotherly kindnesse ; and to brotherly kindnesse , loue : that is , if you get an heape of graces , and if these things be in you ( and abound ) they shall make you , that ye shall neither be barren nor vnfruitfull in the knowledge of our Lord Iesus Christ : for if there be grace within , it will certainly breake forth and shew it selfe in the outward practice .

Secondly , you must act those graces that you haue , be doing still , vp and be doing ; and the Lord shall be with you : Neuer stand obiecting , I cannot doe such a duty , master such a corruption , resist such a temptation , beare such a crosse , part with such a child , &c : but put your selues vpon the worke , and say , God bids me doe thus and thus , and I will doe it , at least endeauour it , I am able to do all things through Christ that strengthens me , saith Paul , Phil . 4. I can both abound and bee abased , &c. I can part with any thing , or doe any thing that God bids me doe . Thus we must stand resolued in point of obedience , and God will be with the couragious .

But especially , make vse of the Couenant . He hath promised here , you see to giue blessings without , and grace within ; euen one heart , a new heart , a soft heart , and all to this end , that we may walke in his statutes , and obserue his Commandements , and doe them , &c. Improue this Couenant , make your best of it , and say as the Prophet , Lord , giue thy strength to thy seruant , that I may keepe thy Word , I am thy seruant , Lord , there is a relation between vs , I am in Couenant with thee , and I come for that strength , which thou hast promised in the Couenant : so say , thou hast promised to take my old , hard , diuided heart , and to bestow vpon mee one , new , soft heart , thou hast vndertaken to free me from my corruptions , and to fit me for holy duties , and all for this end , that I might obey thy statutes , and do thee seruice in an acceptable manner : Now I pray thee make good thy word to thy seruant , enable me to doe thy Commandements , and then command what thou wilt .

And I will be their God , and they shall be my people .

THis is now the last clause of the new Couenant and the vpshot of all the rest : And I will be , &c ; wherein we haue these two things to consider of , 1. for their part , they must behaue themselues as his people . 2. and for his part , hee will be their God : Wee will not stand vpon the particulars , but content our selues with this one point for present .

That the Lord is very ready ( so soone as he hath made his people ) to smite a couenant with them , and to marry them to himselfe . First , he fits them , and then he contracts then .

Thus he dealt with Abraham , the Father of the Church , God calles him out of his owne country , bestowes his grace vpon him , calles for the exercise of it : Walke before me , and be vpright , and then smites a couenant with him , Gen. 17.1 , 2. I will make my Couenant betweene me and thee , and will multiply thee exceedingly . First , you see , the Lord fits him , and then enters into couenant with him . And so he dealt afterwards with his people Israel . He calles them out of idolatrous Egypt , humbles and tries them in the wildernesse , giues them summons in mount Sinai , prepares them before hand , by thunderings and lightnings , and the noise of the trumpet , and the smoking of the mountaine , &c : and hauing thus subdued them to his feare , he makes a couenant with them , Exod . 19. If yee will obey my voice indeed , and keepe my Couenant , then shall ye bee a peculiar treasure vnto me aboue all people , &c Thus he dealt with Israel , and thus also with the Gentiles , as you may reade , Hos 2. which the Apostle also makes vse of , Rom. 9. I will say to them that were not my people , thou art my people ; and they shall say ; The particulars of this couenant . Thou art my God . And so the Apostle applies it to some particular Gentiles , 2 Cor . 6. Come out from among them my people , and be ye separat , saith the Lord , and touch not the vncleane thing , and I will receiue you : And I will be a father vnto you , and ye shall be my sons and my daughters , saith the Lord Almighty . Thus you see God is wonderous ready to smite a couenant with his people .

The ground of this couenant is Iesus Christ , the Angell of the Couenant , he was God for the businesse with God , and man for the businesse with man , he partaketh of both God & man , that they may both meete in one in him , and whereas there was a difference betweene them , hee reconciles and makes them one again ; to this end , God 1. deputes Christ to the office of a Mediator , & sends to his people , this Angell of the couenant , 2. they accept of him for their mediatour , and say as the people of Israel did of Moses , If wee should heare the voice of the Lord our God , speaking out of the fire , wee should dye ; Goe thou neare and heare all that the Lord our God shall say , and speake thou vnto vs , all that the Lord our God shall speake vnto thee , and wee will heare it and doe it : In like sort , the people of God stand affected toward Christ , and say ; If God will please to looke vpon them in Christ , and deale with them in his mediation , they will be content to put themselues vpon him , and to obey him in all things . This is the ground of the Couenant .

Next for the motiue , that stirres him vp thus to make a league with his people , it is meerely his owne grace and goodnesse , 't is because hee hath set his loue vpon them , as he telles the Israelites , Deut . 7.7 . The Lord did not set his loue vpon you , nor chuse you , because ye were more in number then any other people ( or for any ●uch like respects ) but because the Lord loued you . Lo , he loued you because he loued you , to shew the freedom & independancy of his loue vnto them . And so he speakes likewise , Ezek . 16. to his Church , vnder the Parable of a forlorne Infant , &c : It was the time of loue , and I spred my skirt ouer thee , &c : yea , I sweare vnto thee , and entred into a Couenant with thee , saith the Lord , when I passed by thee , and saw thee polluted in thine own blood , I said vnto thee , when thou wast in thy blood , liue , yea , I said vnto thee , when thou wast in thy blood , liue .

Thirdly , if you enquire into the order , it is thus : First , a couenant of Grace is made with Christ , and next , in Christ it is made with all Christian men and women . The first capitulation and condition is with Christ , as he is head of the Church : God giues vnto his Sonne Christ a people from all eternity , that he should redeem them , and bring them back again ; Christ comes in the fulnes of time to performe this work by laying downe his life for his people , and after this sends forth his ministers for the gathering and building vp of his Church : for it is our worke , who are ministers , to espouse you to one husband , that we may present you as a chast virgin to Christ , 2 Cor . 11.2 . after which , Christ also presents you to his father in his priestly office , with , Father I will that where I am , there these be also . Ioh . 17. Next , the Lord hauing first couenanted with Christ , he couenants also with vs , hee fits vs in Christ for himselfe , and then brings vs home to himselfe .

Lastly , the end of all this , that God doth for his people , is 1. in respect of himselfe , that he may set forth his own grace and goodnesse to the sons of men . 2. in respect of vs , that he may secure vs of our saluation , in all the parts and degrees thereof .

Is God thus ready to make a league with his people ? take notice then in the first place of the wonderfull grace and goodnesse of God , that he should descend so farre below himselfe , as to enter into couenant with such silly wormes as wee . This goodnesse of his appeares especially , if you consider , how 1. he seekes it . 2. seales it . 3. performes it .

For the first , it had beene grace wonderfull in him , if he would haue but accepted at our hands , tearmes of peace vpon our suite and submission , but behold his goodnesse in that hee is pleased to sue to vs for reconciliation . It had beene our part , questionlesse , to haue sued to him rather , as being vnderlings , and farre inferiour to him ; besides , we had done the wrong , and wee were in his danger , not he in ours ; for he is cleare and free , he is full and abundantly blessed in himselfe , he needeth not vs : for he was many thousands of yeeres , euen an infinite time before wee had any being at all , in himselfe perfectly happy : so that in the couenant he makes with vs , he seekes not himselfe , he serues not himselfe of vs , all that hee aymes at herein , is at our comfort , our safety , our happinesse . It is as if some mighty Prince , that sits quietly vpon his throne , when rebells are gone out against him , though he be out of their danger , yet hee should send out vnto them , and entreate them to come in and accept of a pardon ; thus God deales with his people , we haue rebelled , and he , ( though he needes not for any harme we can doe him ) sendeth out his Embassadours beseeching vs in Christs name to be reconciled vnto him . 2. Cor . 5.

Secondly , hee shewes his loue to vs , as in seeking , so in smiting this couenant with vs , which is a wonderfull grace in him , if you consider 1. the matter that this couenant containes , or 2. the manner of confirming it . For the first , this couenant containes all good things desireable , 1. freedome from all euill that may any way proue hurtfull to vs , 2. the enioyment of all good things : for God promiseth to giue two worlds , yea , hee will bestow himselfe vpon vs , which is more than all the world besides . Secondly , for the manner his mercie appeares in , that he confirmes this couenant in the Sonne of his loue , whom he sent into the world , not onely to publish the couenant , but also to ratifie and seale it vp , not in wax , but in his owne heart-blood ; for he died to ratifie this couenant of grace , which wonderfully sets out the Loue of God to his people : for it is all one , as if some great Prince should do to death his owne and onely sonne , for the satisfying of his owne Iustice , and for the redemption of rebells , that had risen vp against him : Consider in the next place , how hee seales this couenant with vs , wee breake with him continually and proue false in the couenant , he neuer failes towards vs , and yet , hee is ready vpon all opportunities to confirme it vnto vs : he giues vs all possible satisfaction for the present , and for the future , he is ready from time to time , as wee faile on our part , and so are ready to question any part of the couenant , to seale againe vnto vs , this yeare , and that yeare , this quarter , and that quarter , this moneth , and that moneth ; whensoeuer we faile or doubt , if we but come vnto him in his ordinances and desire satisfaction , he is ready to set to a new seale for our confirmation ; with great men you see it is farre otherwise , who knowes not what a businesse it is to draw them to sealing , especially in gratuities , they reckon it presumption and saucines in such cases to cal vpon them for securitie , if you will trust to their gentlenesse , or rest vpon their bare words , well and good , if not , you may chuse , and goe without : But if at length they be once drawne to seale , you must looke to your selfe for euer after , and not expect a new sealing . But now , the Lord is not onely ready to seale a couenant with his people once , but againe and againe hee seales it , euen as often as his children shall scruple him , or make any question of his loue to them . But , lastly , 't is nothing to smite and seale a couenant , if it be not kept and performed : Psal . 111.5 . therefore God is euer mindefull of his couenant , as saith the Psalmist , hee beares it still before him , and hath it euer in his minde , to make good his couenant in all the particulars , as well on our part , as on his owne ; and he takes it wel , if we mind him of his couenant , and presse him with his promise : Great men cannot endure to be so dealt withall , they will soone be out of all patience with the man that shall dare to presse and charge them with their couenants , but it is not so with God , for the more wee vrge him with his couenant , and hold him to it , the better hee likes it and the sooner hee inclines to vs. Thus in the generall you may see the goodnesse of God in this couenant , which will yet further appeare , if wee looke a little to particulars , and compare it with such couenants as God made of old .

And first , The excellency of our couenant beyond that with Adam and with Israel . with that couenant that was made with Adam in the state of innocency : it was a fauor to that first man that God would take him into fellowship and communion with himselfe , and become his debter , but this was a couenant of workes , not of grace ; it was , winne it and weare it , &c. Againe , that was a couenant of amity , not of Reconciliation , for there was no breach made before , as now there is between vs and our God . 3. That first couenant Adam was to make good of himselfe , and by his owne power , he was to stand vpon his owne bottome , and to trust to his owne strength , but here God vndertakes to enable vs to walke in his statutes , &c. 4. In that couenant , God tooke the very first forfeiture vpon the first breach . Adam dyed for it , and then the couenant was at an end : But it is not so here : for though wee breake often with him , yet hee takes not the aduantage against vs , as he might , but repaires our breaches , and confirmes vs in the couenant , so that wee are , you see , vpon better termes with God , then Adam was .

Come on in the next place to Gods couenannt with the Patriarckes , and people of Israel , that was a couenant of grace too , as well as this with vs , and the very same in substance with ours , but yet wee haue very great aduantages , that they wanted :

For , first they looked vpon things as they were to be done heereafter : Christ the Sauiour of the world was promised indeed , but not yet exhibited , but now we look vpon all as done , dispatcht , and finished . It is not now ( as Austin saith ) Christ shall be borne , Christ shall dye , Christ shall rise againe , &c. but hee is already .

Next , their seales were more painefull and chargeable then ours are , which in comparison of theirs , are cheape and easie . Circumcision was a painefull Sacrament : the Passeouer , and other sacrifices were costly , and chargeable , besides the trouble of them too , for they were tyed to take long iournies at certaine times of the yeere , vp to Ierusalem .

Lastly , our writing is farre more cleare , and fairelier written then theirs was ; theirs was done more darkly , ours is apparent and conspicuous . They had a Mediator , Moses , Christ is a Mediatour of a better testament , and in a more heauenly manner ; they had the blood of Christ too , but shadowed onely in the blood of bulls and goates , &c. but we haue the very blood of Christ it selfe , to seale vp vnto vs this couenant of grace .

So that wee are herein beyond , not Heathens onely who were without God , and without the couenant , but euen beyond Adam in his innocency , Heb 1.8 . beyond Gods ancient people of Israel , for we haue a better couenant then they had , made vpon better promises , vpon better termes and conditions , vpon better euidences and assurances , &c. Oh see his goodnesse in this behalfe , and be moued to say as Dauid in a case not vnlike , when the Lord had graciously promised to build him an house , and to be good vnto him in his seed , he gat him into Gods house , and sate downe , and bethought himselfe , and said , Who am I , O Lord God , 2 Sam . 7. and what is my house , that thou hafl broght me hither to ? so say you with your selues , what are wee more then the heathen , more then Adam in the state of innocency , more then the ancient Israell of God , that hee should make with vs such a couenant of peace , &c.

Sith God is so ready , as hath beene said , to make a couenant with vs , learne we to be as ready on the other side : 1. to smite the couenant with God : 2. to keepe it : and 3. to improue it , and make our vse of it .

For the first , hee is ready to make a couenant , why are not wee as ready ? why doe not wee salute and imbrace the promises a farre off , {αβγδ} as those of old did , Heb . 11.13 . why are wee not as ready as Benhadad was to catch at any word of comfort . Is my brother Benhadad yet aliue ? said Ahab , Thy brother Benhadad , said they ? Why , doe wee not lay hold vpon the hint , and euen cheerefully and ioyfully passe into the couenant .

What the couenant is . To stirre you vp the better hereunto , let vs open the point a little , and so wee will shew you first , what a couenant is in generall : secondly , what be the kindes of it : thirdly , what motiues there are to quicken you to embrace this couenant .

A couenant is nothing else but a solemne contract passing betweene some parties , ( two at the least ) whereby they binde themselues each to other in certaine articles to both their contents , for their mutuall peace and comfort .

The parties , first , must be two at least : the couenant a man makes with himselfe , as when Iob made a couenant with his eyes , is a metaphoricall couenant , not proper , and yet in that case too there are two parties in one person , a couenanter , and a couenanted ; euery new man being two men , &c. But in euery couenant that 's formall and proper , there must be two parties at least : two diuers persons if their haue beene no breach , and two differing persons if there hath .

As for the matter of a couenant , it stands in the articles of agreement , in such promises as are giuen and accepted to and fro , if the couenant be kept , together with a certaine sanction and forfeirure , if they keepe it not : For the forme and maner it , must be done with some solemnity . And herein stands the difference betweene a promise and a couenant ; euery couenant is a promise , but not euery promise a couenant , for a couenant is a promise made with a great deale of solemnity . The Hebrews ( and after them other nations ) vsed many ceremonies at their couenant makings , they vsually had a feast thereat : whence it is , that the same word , {αβγδ} is taken for both a couenant , and a feast : there passed also many pawnes and pledges on both sides , &c.

The end of all was for the establishing a mutuall peace betweene the parties , for the perpetuating of peace where it was , for the repairing of it where it had beene interrupted , for the setling of it , where as yet it hath not beene .

For the second couenants are either , 1. ciuill : these we haue here nothing to do with , and therefore passe them by : 2. sacred : These againe are eyther personall or publike : This we now speak of is a publike couenant : and here God tenders two instruments , as it were , to his people , a double couenant : one of workes , and the other of grace , which two are now incompatible : If a man will be saued by the couenant of grace , hee must let goe workes , I meane , in point of Iustification , and an opinion to be saued by them : But if any will needs be saued by workes , hee is falne from grace , as Paul tells the Galatians : For if saluation be of workes , it is no more of grace , else works should be no workes , &c.

The couenant of workes stands vpon personall obedience to all Gods Commandements , the sanction of this couenant is , Doe this and liue , faile in doing of it and dye . The seales of this couenant were the tree of life , in case man obeyed , the tree of knowledge of good and euill , in case hee brake it .

The Couenant of grace is this : be content to accept of anothers obedience , and to lay hold vpon the righteousnesse of Christ for Iustification . The sanction of this couenant is , Hee that beleeueth in the Sonne of God , hath eternall life ; hee that beleeueth not , is condemned already : The seales of this new couenant , where 't is accepted , are Baptisme , and the Lords Supper . The punishment , in case men obey not , are the censures of the Church , excommunication , and that great Anathema Macanatha .

And this is that couenant we now speak of , that God is so ready to make with his people , euen a couenant of grace and peace , they cannot performe legall obedience in the couenant of workes to be saued thereby : God would haue them therefore to make a choyce of Christ for their sole Sauiour , to cleaue to him , and to rest vpon him for safety and saluation .

And now that you haue seene what this couenant of grace is , what neede more words to perswade you to imbrace it ; and yet there want not many motiues hereunto .

1. It is greatly for our aduantage to make this couenant with God . For : 1. what an honour is it to vs , that God should vouchsafe to enter into bond , as it were , for our security ? 2. what a benefit ? I will be your God &c. as if he had said , Accept of Iesus Christ for your Sauiour , and then I will bestow my selfe vpon you , looke whatsoeuer is mine , my goodnesse , my wisdome , mine happinesse , &c. All is yours , I will communicate my selfe vnto you , so farre as you are capable , and throughout all eternity , I 'll be your life : Princes may couenant with their subiects for peace , for liuing , for liberty , but none besides God can make a couenant of life with any : it is hee alone that can say vnto vs , liue and neuer dye , as in that place of Ezekiel forecited , I said vnto her , liue , viz. the life of grace here , and the life of glory hereafter . It is God onely that can speake life to his people : and what so sweet as life ? whan can there be better then eternall life ?

2. Next , see how free a couenant it is God makes with vs , euen a couenant of grace : there is nothing required of vs more then this , to disclaime our selues , and to make Christ alone our Teacher , our head , our all-sufficient Sauiour , for in him wee shall be beloued .

3. Consider how full a couenant this is ; hee vndertakes with vs not for our selues onely , but for our seede after vs : for , I am thy God , and the God of thy seed .

4. As it is a full , so 't is also a firme couenant , euen such as shall stand vnalterable to all perpetuity ; Ierem . 31. Esay . 54. Heauen and earth shall passe , but not one title thereof shall fall to the ground ; 't is an euerlasting couenant .

Lastly , see how desirous the Lord is to enter into this couenant with you , for he sent his Sonne into the world on purpose to make this couenant , and now still he sends abroad his ambassadours in his name , to entreat you to accept of condition of peace , and to be content to be reconciled vnto him .

Now therefore , as Ioshua sometimes spake to the children of Israel , when hee renewed the couenant betweene them and God : Feare the Lord , saith hee , and serue him in sincerity and truth , &c. And if it seeme euill to you this day to serue the Lord , chuse you this day whom you will serue , &c. So say I to euery one that heares mee this day ; make your choyce , and resolue whom you will cleaue vnto , and which way you will take for your owne safety : But if it be so , that there be no such God as the Lord , no such Sauiour as Christ , no such couenant as the couenant of grace , no such performance as Gods , no such worke , no such wages , no such plaine-dealing in all the world as with him , be you entreated to bestow your selues vpon him , let him haue your hearts ; we beg it of you , we beseech you in Christs steed be reconciled vnto God , let him haue loue for loue : He hath made you , he hath bred you , he hath fed you , he hath taught you , he hath done all for you ; therefore , let him haue all , yea , bestow your selues also vpon him ; Nay , this you haue done already , the couenant is not now to make , it was made long since euen in your Baptisme : The tender of our selues in that Sacrament was a reall passing ouer of our selues to God ; Baptisme was the seale of the Couenant giuen on Gods part , and taken on your part : And euery time you come to the Lords Table , you renue this Couenant , you take the Bread and wine vpon it , you seale to it that you will be Gods people , &c Now therefore , see that ye be men of your words , and keepe the couenant you haue made with God .

And that 's the second thing we propounded to be done by euery one of you , keepe couenant with your God , we haue the aduantage of it , we shall be sure to haue the comfort , the safety , the happinesse ; in doing of this , there is great reward ; for God cannot lye , he cannot deny himselfe , he cannot but make good vnto vs , whateuer he hath vndertaken to do for vs , therfore hold him to 't ; And that you may not faile of the promise , mind your selues often of your Couenant in Baptisme , remember what you there receiued and promised , consider that in comming to the Lords table , you renued this couenant , you receiued the seale thereof : hee gaue his earnest-peny to you to hire yo● for his seruants , & you accepted it , so that the bargaine now is made , there 's no starting , no flinching from it ; when therfore at any time you are tempted to the committing of sinne , say ; no , I must now lye no more , sweare no more , breake Gods Sabbath no more , trade in any of those dark courses no more ; it is against my bargaine , &c : such a Sabbath , in such a congregation , before such and such witnesses I tooke the Sacrament vpon it , that I would doe so no more , &c : So likewise , when you finde your selues backward to any holy duty , slack to doe God seruice , say , what ? shall I dodge and falter with God ? No , I tooke the Sacrament to doe otherwise , I tooke it vpon my saluation , that I would performe my best seruice to God , and vpon my damnation , if I did it not , &c ; shall I therfore falter with God ? dodge with heauen ? faile of that I haue promised , bee worse then my bargaine ? No , it is my couenant , and therefore I will hold me to it .

Lastly , bee you all exhorted to improue this couenant for all good intents and purposes , but especially , for the confirmation and strengthening of your faith : Say I haue Gods hand , Gods seale , Gods oath , that he will be my God ; why should I not then take heart and comfort ? Hee willingly made this couenant with me , and aduisedly he did it , therefore he will surely make it good vnto me .

●biect . If I cound doe m● part of the couenant , should not doubt , that God would doe his .

Solu . It is a couenant of grace that we are entred into , a●● God hath vndertaken for vs aswell as for himselfe , that he will giue vs a soft and tractable heart , &c ; that we may walke in his statutes , &c.

Oh , but I finde that I cannot doe thus , I do not walke in Gods statutes , and keepe his ordinances ?

Legally thou canst not , Sol . but an Euangelicall obedience thou canst and doest performe : for there is truth and vprightnesse to bee found in euery one of Gods children , and this is all the condition that God requires of his people , as in that couenant he made with Abraham : Walke before me and be vpright , and then I will be thy God , &c. And this euery child of God is able to say of himself , either I leaue all sinne , or I would leaue it , either I performe all duty , or I would doe it : wherin I come short , I am humbled , and do bewaile my faylings , but verily this is the marke I ayme at , this is the white I shoot at , in all things how to please God , and this is accepted of him .

I am ready to fall from this couenant euer and anone ;

It is one part of Gods Couenant to hold vs on , Sol . to keepe vs safe and entire to his kingdome , and in case we straggle : to fetch vs in againe

Oh , but I breake promise with God euery day , I come indeed to the Sacrament , and there I promise , at least I purpose to leaue such a sinne , to do such a duty , and within a day or two I am quite off againe ?

You must distinguish of sinnes : Solu . some are grosse and soule , these you must beware , take heed you step not beyond your bounds in this kind . Some againe , are lesser infirmities , our daily vnauoidable faylings , these though they make a breach , yet they forfeit not the couenant , they make not a nullity . It fares herein as betweene the Land-lord and tennant , euery petty offence doth not make forfeiture of the estate , and as it is betweene husband and wife , not euery small offence betweene them nullifies the couenant made in wedlock , but such only as strike at the marriage knot , and break it , as adultery : So here , not euery small fayling shall seem cause sufficient of a diuorce from God . He hates putting away , but if wee goe a whoring from vnder God after other louers , if we suff●r other gods to creepe in betwixt Christ and the heart , if we dote vpon any thing , prize any thing , if wee set vp idols in our hearts , and preferre any thing in the world before our husband Christ , before our Father , God ; this makes a grosse breach in the Couenant , and if God should take the forfeiture of vs , hee is at liberty , he might doe it : And yet in that case too , he hath not left vs confortlesse , see what he saith , Ier . 3.1 . They say , if a man put away his wife , and she goe from him , and become another mans , shall he returne vnto her againe ? shall not that land be greatly polluted ? but thou hast plaid the harlot with many louers , yet returne againe to me , saith the Lord . Now , if in sinnes of this nature God proclaime mercy to his people , how much more in case of ordinary infirmities ? The Christian man failes in his loue , failes in his faith , failes in his prayer , he is troubled at , humbled for it . Now let him flee to God , seeke to be found in him , and not in himselfe , &c ; and so shall he be accepted . Only be sure you be in the couenant , and then God will be a God to you ; then the which , what can be said more to your comfort , though we should speake vnto you this twelue moneth .

How shall I know that God is in couenant with me ? He hath indeed smitten with me an outward couenant in the Sacrament of Baptisme , but how may I come to know that God is in speciall Couenant with me , and that he is my God ?

For your satisfaction herein , see first , how this couenant workes vpon you , and affects you . Doth it driue you from sinne , and make you diligent in duty ? doth it ( as the Apostle presseth the point and makes this vse of the couenant , 2 Cor . 7.1 . ) cleanse you from all filthinesse of flesh and spirit , so as you perfect holinesse in the feare of God , as he saith ; Hauing these precious promises compiled , as it were , and composed into one body of the Couenant , purge your selues from open filthinesse , and from secret sinnes , and endeauour perfection of holinesse more and more .

Againe , see whether you haue the counterpane of Gods Couenant within you or no : for he hath promised in this new Couenant to put his feare in our hearts , and write his lawes in our inward parts &c : these are as a paire of Indentures , whereof he keepes the one , and giues vs the other : So that euery child of God hath this couenant written vpon his heart ( they are all taught of God ) he finds this onenesse , this newnesse , this softnesse of spirit , in himselfe aswell as in the text , hee hath the minde of God , his minde is as God is , his life as Gods is , hee walkes as Christ walked , &c : he is conformed to the will of God , made partaker of the diuine nature , he hath a diuine stamp set vpon him , so that he is wholly a New creature .

Lastly , see what you doe in the Couenant : doe you endeauour to keepe touch with God and to please him in all things ? and when you faile and come short of that you should do , haue you no rest your soules , till you haue been with God , & there shamed your selues in his presence , and made your peace ? well and good then , for this you may trust to : If your greatest care be to please God , your greatest feare lest you should offend him , if you loue him best , rest vpon him , and cleaue to him most , if you make choyce of him for your life and happinesse ; so as you had rather haue him , then a world of worlds , &c : if thus ye keepe touch with him , hee also will make good his couenant with you in all the particulars , so that your hearts shall be amended , your corruptions cured , your graces encreased , and all things needfull for life and godlinesse shall be confirmed and made good vpon you .

WE are now come to the close of the Couenant , the summe whereof is deliuered in these tearmes They shall be my people , and I will be their God . We spake the last time vnto you of this Couenant , & shewed what a Couenant was in the generall , what kind of couenants God hath vouchsafed to make with his people , together with some other particulars then mentioned . It remaines now that we should proceed to speake of the persons concurring ( although differently ) in this couenant , viz. God and his people . Something hath beene said already of the people of God in a former point ; therefore , we passe by that part , and come to the last of all , which is the vpshot of all , and that that doth consummate mans happinesse , and cheifely seale vp Gods Loue vnto him : I will be their God , that is in short ; I 'll binde my selfe to do for them , all that can be expected from a God .

The point we would hence commend vnto you , is : That the height of mans happinesse lyes in this , that he hath God for his God ; that God is reconciled vnto him , and become a father , that God is pleased to be in couenant with him . Hence is it that this concludes the couenant here this is the end of all , and crownes all these former mercies aboue-mentioned . Wherefore doth God seuer a people to himselfe from the rest of the world , wherefore doth he worke a cure both vpon their inside and outside ? all tends to this , I will be their God , &c. Lo , this crownes all the rest , and is the top of mans felicity , when God takes him into couenant .

For proofe of this point , we haue a double testimony , 1. from Gods selfe ( and that should bee sufficient ) 2. from the people of God .

God , when he had spoken much by way of promise to his Church , as that he would giue them raine in the due season , Leuit. 26. &c : so that they should eate of the old store , and bring forth the old because of the new : yea , that he would set his tabernacle among them , &c : at length he concludes all with this , ver . 12 I will walk among you , I wil euen neighbour with you , as it were , and I will be your God , and ye shall be my people . So 2 Cor . 6.17 , 18. Come out from among them , and be ye separate , saith the Lord , and touch not the vncleane thing , and I will receiue you : And I will bee a father vnto you , and ye shall bee my sonnes and daughters , saith the Lord Almighty . Loe , when God inuites a people , and speakes all mercies to them in one , it is thus ; I will be a father vnto you , &c. As on the other side , when hee would shew himselfe most of all displeased with a people , and seale vp greatest wrath against them , he calles them Loammi , Hos . 1.9 . Ye are not my people , and I will not be your God ; as if he had said , I am now diuorced from them , I haue discarded them , and turned them off ; I 'll owne them no longer , let them labour vnder this curse ; I 'll be their God no more .

And if with this Testimony of God , you ioyne the testimony of the Church , the point will be yet more plainly proued , Ps. 144.15 . Happy is that people that is in such a case , yea , happy is that people whose God is the Lord . They had spoken before of som special mercies , but this is it that crownes all , when God is pleased himselfe to come along with his mercies . See a like place , Psal . 33 12. Blessed is that ●ation , whose God is the Lord : and the people whom he hath chosen for his owne inheritance . The honour and happinesse of a nation and people lyes in this , that they haue God for their God . And the same is true also of particular persons , Psal . 65.4 . Blessed is the man whom thou choosest , and causest to approach vnto thee , that he may dwell in thy courts : we shall be saisfied with the goodnesse of thy house , &c : ther' es beauty , goodnesse , fatnesse in Gods house , such as will fill the soule of a man , and giue him as much as he can desire .

Thence that exclamation of Moses , Deu . 33.29 . Happy art thou o Israel , who is like vnto thee , O people , saued by the Lord the sheild of thy helpe , and who is the sword of thine excellency , &c : wherein stood the happines of Israel aboue other nations , but in this , that God was so neare them , God had made a special couenant with them ? so that whether you aske the voyce of the people of God , or of God himselfe ; it is granted , that the top of mans happinesse is to haue God for his God .

This you will more easily beleeue , if you consider the Reasons .

And first , when a man hath God , he hath all : for God is blessednesse it selfe , and all blessednes in the world is but deriued from him . God is , as essentially in himselfe , so causally the root and fountaine of all happinesse in the creature , and euery thing is so farre forth happy , as it partakes of God . Thus , those creatures that haue a being , those that haue life , those that haue sense , are so farre happy , and no further then as God pleaseth to impart himselfe vnto them : so much of God as any hath , so much happinesse . But as this is true of the rest of the creatures , so especially of man , a creature capable of true happinesse , and indeed made to bee happy in the enioyment of his God . For it is God alone , that can free him from that that makes a man miserable , sinne and the curse : and it is God onely that can bestow vpon him , that will make him truely blessed , Grace and glory . So that mans happinesse lyes in God .

Againe , when God comes into the heart , all other comforts come along with him . If God once be your God , then Christ also is your Sauiour , the holy Ghost is your comforter ; the Word is yours , the Sacraments yours , Angels , Saints , and al creatures are yours : whether it be Paul or Apollo or Cephas , or the world , or life , or death , or things present , or things to come , all are yours , both worlds are yours , and why ? because ye are Christs , and Christs is Gods , 1 Cor . 3.22 , 23. such an vnion there is between God and all the creatures , that in hauing him , a man comes to haue all .

Adde hereunto , the immunities and priuiledges of those that haue God for their God . Wee haue spoken of many of these heretofore : The Prophet speakes all in short , Psal . 84.11 . The Lord God is a Sunne , and a Sheild , the Lord will giue grace and glory : and no good thing will he with-hold from them , that walke vprightly : Looke whatsoeuer thing is truely good , and tends to the making of them happy , they shall haue it , as on the other side , whatsoeuer is truely hurtfully vnto them , and preiudiciall to their happinesse , God will certainely preuent it , therefore they must needs be happy , whose God is the Lord .

If God be the happinesse of the creature ; Take notice , first , of those that seeke for happinesse in other things . These mistake themselues in the maine marke , in their vtmost end , and therefore must needs wander all the world wide . And this is the estate and condition of euery one of vs by nature ; we all fumble indeed and grope after happinesse , but few pitch vpon it , through mistake of the thing wherein it lyes , and of the place where it is to be found , we seeke it , where it neuer grew , not in God , but in the creature . We deny not , but there are some delights and contentments to bee found in the creature , but not so much as can amount to true happines . The comforts that come this way are poore , leane , miserable , a very dream rather then any thing else , as the Prophet saith of the hungry man , that in his dreame he eates , but at his awaking , behold , he is hungry ; and findes it was but a dreame , and is therefore so much the more tedious to him : so those that seeke , and found their happinesse vpon the creature are sure to be deceiued . They fancy to themselues a kind of content , but 't is but a dreame , a delusion , ther 's no such thing there to be had .

But if there were any such thing in the creature as these imagin , yet in things comparatiuely good it is the part of a wise man to make choyce of the best . Now there can be no such happinesse in the creature● , as in God ; sith the creatures receiue all they haue at second hand , but God is essentially happy , the fountaine of all comfort , the God of all blessing . The creatures can giue no better then they haue , they are imperfect , they are vncertaine , they are vnsufficient , therefore the comforts they yeeld , must needs be so too . The creatures are inferiour to man , and below him , therefore they cannot raise a man to true happinesse , which is to be found in God alone : Here then is discouered a double folly in the sonnes of men ; according to that old complaint by the Prophet Ieremy , Be astonished ô ye heauens at this , and be horribly afraid , be ye very desolate , saith the Lord : For my people haue committed two euils , they haue forsaken me , the fountaine of liuing waters , and hewed them out cisternes , broken cisternes that can hold no water . Ier . 2.12.13 . here 's a madnesse in men that they will leaue the fountaine , and goe to a cisterne , forgoe liuing waters for those that are dead and vnsauory , forsake that that alwayes holdes water , for that that leakes , for broken cisternes : And yet this is the course of the world , they leaue God the fountaine of all felicity , and runne to cisternes that hold nothing , nothing at all . It is a great disualuing of a cleare and liuing fountaine , when a man shall leaue it and cleaue to a cisterne : And no lesse dishonour is done to God , when a man shall runne from him to the creature for happinesse . Esau heares profane to this day amongst vs , and for what ? why , for that he would sell his birth-right ( the seale of Gods Couenant ) for a messe of pottage . And so for the Gadarenes , we look vpon them as men worse then swine , because they preferred their swine before God incarnate . And Iudas remaines a curse amongst vs to this day for this , that he rated his master Christ at the price of a slaue , he sold him for thirty peices of siluer . And what lesse doe we then Esau , Iudas or the Gadarenes did when we passe by God , forsake God , and , as it were , kick vp God for a toy , for a trifle , for a thing of nought ? For what are all the creatures compared to God , but as the drop of a bucket , or dust of the ballance , as saith the Prophet , Esay 40.15 . what 's a drop to the whole bucket ? what 's the bucket to the well ? what 's the well to the sea ? Againe , what 's the small dust of the ballance , to the ballance it selfe ? what 's the ballance to the earth ? what 's the earth to the whole vniuerse ? what 's all the world to the great God , who made all with the breath of his mouth ? Now therefore , to set so light by the Almighty , for that that is not as the drop of a bucket , or small dust of the ballance ( for all nations laid together amount not to so much as that comes to , saith the Prophet , how much lesse any one or some few of the creatures ? ) is the greatest vnthankfulnesse , the greatest folly and ouersight that can be imagined . And yet how many haue we amongst vs , that for a very trifle , for a groate , for a peny , yea , sometimes for a farthing will deny God , hurt their consciences , hazard the losse of heauen , &c. Let the heathen blush at this impiety : would any of them euer sell their Gods , and that for a bable , a thing of nothing : what a madnesse then is it in them that for a very trifle will forsake God , and endanger themselues to his fierce wrath for euer ?

But if they be so much to bee blamed that preferre earth before heauen , what shall we thinke of such as preferre hell before heauen , such as rather then they 'll deny themselues in any sinnefull lust or passion , will let conscience goe , God go , Christ goe , yea , heauen and all goe : These what doe they else but preferre hell before heauen , Satan before God , &c : whilest they will needs seek happinesse in darkenesse rather then in light , &c.

Be wee all exhorted to resolue at length where true happinesse lyes , namly in God , if we seeke it any where else , wee doe worse then loose our labour .

This exhortation must be addressed to two sorts of people : First , to those that are yet to come in , young beginners that haue not yet married themselues to God . And for these , let mee perswade them to resolue vpon this truth , that there 's no happinesse to be had but in God : for a great part of their time is runne out with many men , before they know where their maine businesse lyeth . Man was made for happinesse , neither can his heart euer bee at rest till it hath pitcht vpon something which ( at least in his imagination ) can make him happy : only herin lyes his misery that he mistakes himselfe in the matter of his happinesse , whilst he vainely seekes it in the creature . Men might take Salomons word without trying any further conclusions . Vanity of vanities , saith hee , all is vanity , he spake it vpon experience : and when men finde themselues ( as they shall ) disappointed of their hopes and expectances , they will then say they are vanity and something else too , namely , vexation ▪ For 1. the creatures are all finite , but man hath something in him of infinitenesse , neither can hee rest satisfied till hee finde that that 's infinitely good . 2. The creature laboureth vnder Gods curse vnto this day , and therefore cannot possibly make man blessed . 3. The creatures are all cumberous and troublesome , so that a man had better not stand in need of them , then haue them , and therefore in heauen it shall bee our happinesse not to need these present comforts , as food , clothes , &c : how then can they make vs truely happy ? 4. These comforts that come from the creature , are meerely partiall and particular , they serue not to all turnes , they cannot supply all our wants at once , money serues onely for one vse , food for another , clothes for another , &c : but nothing for all .

Yea , but if a man put them all together , he may extract out of them a compound of true happinesse ?

First , Solu . shew me the man that can thus compound the comforts of the creature : who is hee that can say , that he hath a body to his mind , a heart to his minde , a house to his minde , that hath an estate , a wife , children , friends , neighbours , all to his minde .

But secondly , if such a thing could bee , yet all this without God would yeeld no solid content . See it in Adam ; hee , when he had fallen from God , was yet in paradise , a place of pleasure , and for wealth , he was heyre of all the world . But what was all this to Adam , when he had lost God once ? Looke vp to heauen and see it in the Apostate Angels , they were in heauen when they sinned , where God is specially present , and yet when they had lost God , heauen it selfe was a very hell vnto them : I doe verily beleeue they had rather a great deale haue beene in hell then in heauen ; when vpon their sin they beheld such an infinit distance and disproportion between God and themselues : you see that though a man had al the world , nay heauen , heauen it selfe would be a very hell vnto him without God . Therfore , let no man seeke for happinesse in the creature , but sit down by this conclusion : All the creatures are very vanity and vexation of spirit without God .

Secondly , when you haue gotten thus far , conclude with your selues , that you must haue God , if euer you shal be happy . Indeed , al the world is in a manner conuinced of this , that there is no happinesse without the hauing of a God , and therefore rather then man will want a God , he will make himselfe his owne God , as hauing this principle within him engrauen , no God , no happinesse . Neithe● will euery God serue the turne for true happinesse , safety and content . A false god makes but a false happines , an vnsufficient god , an imperfect happines : so then if you would haue happinesse you must haue the true God for your God : for til then the heart of man , that was made for happines , can neuer be at quiet . For , as the eye being made for light is neuer at rest till it be brought to the light : and as the stomake , being it was made for meate , is neuer at rest till meat be giuen vnto it in due manner and in due season : so also the soule of man is neuer at quiet , it is not vpon its center , it takes no content till it hath God ( for whom it was made ) and not euery God neither , but that God that is described in the Bible , to be a God of al mercy and consolation , an infinite , all-sufficient Maiesty , hee that made heauen and earth by his word , that gaue vs our soules , and makes things to suite with our dispositions , &c. This God we must haue , or we cannot be happy .

How haue him ? haue we him not already ? Are we not in couenant with God as his people ? Doe we not professe the true religion of God ? Where is God to be found , if not amongst vs ?

It is one thing to haue God in outward profession , and another thing to haue him in respect of propriety , as our God : We all haue God in regard of the profession of his truth , and the enioyment of his ordinances , and this is our happinesse aboue other nations . But this is not enough to proue vs happy , vnlesse we be in speciall Couenant with God : for these two are set together by the Apostle , without the Couenant and without God in the world , Ephes . 2.12 . so that till God become his , by a propriety , a man can haue no sweetnesse , comfort , happinesse in any thing . Therfore striue to be able to say , God , euen our owne God shall giue vs his blessing . In other matters , we are all for proprieties . If a man see a faire house , he wisheth to himselfe . I would it were mine , so , if a fat pasture , a handsome horse , &c : he can scarce looke vpon any thing excellent or desirable , but he couets it for his owne . These wishes are sometimes sinfull and vnwarantable , alwayes they are bootlesse & vnsufficient : But it is both lawful and profitable to wish , Oh that God were mine ! oh that he would please to receiue mee into the number of his people , to blesse me , and to take me for his seruant .

And this I dare vndertake that neuer any man desires in good earnest , but , he obtaines it , God bestowes himselfe on that man , that in true desire would haue God for his God .

Therefore , labour all you can to get him for your owne ; but how your owne ? first , get God reconciled vnto you , otherwise hee is a consuming fire , not a Father , but a Iudge ; not a friend vnto vs , but an enemy ; he that hath not God for a Father , hath him for an enemy : and oh what an vnequall match must that needs bee , when mortality must wrestle with immortality , when the pitcher shall striue with him that made it , and dash against the Rock that will certainely breake it in peices . It cannot but goe hard on mans side , when God shall set against him : And yet this is the case of vs all ; either God is our God or our enemie . Therfore labour to be reconciled to God , and make peace with him : you know what a fearefull thing it is to fall into the punishing hands of the liuing God ; when the best men apprehend him as displeased , and frowning vpon them , and that he will not looke sweetly vpon them and receiue their prayers , this kills their very hearts , insomuch as some wisht to endure hell rather then Gods displeasure ; yea , they haue held it much better to lye in hel a thousand yeeres , if then God would smile vpon them , and shew them fauor , then to haue his displeasure : Therefore labour a reconciliation , goe to your peace-maker Christ , take him vp in your armes , set between him God & your soules , pray him for Christs sake to be reconciled vnto you : And take bold of the word of reconciliation committed vnto vs , who are Embassadours of Christ ; as though God did beseech you by vs , we pray you in Christs steed , be ye reconciled to God , 2 Cor . 5.20 . Loe , God intreates you for a peace , oh take the hint , and say , Lord , thou suest for a peace to me , I also sue for peace with thee : thou entreatest me to be reconciled , behold , I entreate thee , I entreate thee , that it may bee a match betweene vs , and that there bee no longer strangenesse .

Secondly , rest not in being reconciled , but striue to be vnited vnto him , get a vnion with God , not a vnion of peace onely , but of grace too ; which is the foundation of the other , it is knowledge , faith , loue , dependance vpon God and such like graces , that doe vnite vs vnto him : by these you must go out of your selues , and cling fast vnto him , as your life and happinesse , in whom you liue more then in your selues .

And this Vnion once made , come on to a communion with God , for it is that that makes a man happy . Indeed Vnion with God giues vs right , but communion giues the fruition and sensible enioyment of all ; what is a man the better for hauing a brother , if he neuer see him , if hee neuer make vse of him ? what good is it to haue a friend in the court , and neuer receiue any benefit by him : so what is it to haue God for our God , if we fly not vnto him , if we make not vse of him . Therfore be much in Gods presence , runne to him by prayer , heare him in his word , reade him in his bookes , peruse his promises , euery day let him heare from you , looke him in the face , visit him often , walke with God in the light as he is light , 1 Ioh . 1. for herein stands your happinesse and comfort , because hereby you haue communion .

Secondly , for such as are already in couenant with God , and so haue laid hold of true happinesse in him , let them be exhorted to deale as good husbands vse to doe in like case , when they light vpon a good bargaine , they step not backe , they slip not the opportunity , but labour to get all good assurance thereof , and to bind it as fast as they can for present , and afterwards more , as counsell shall direct them . Here you know what a man will do , lay earnest of the bargaine , draw writings , call in statutes , leuy a fine , &c ; make all as sure as possibly he can . The same must wee doe here , wee haue God in bonds to vs , if we goe not back , hee will not onely make the matter as sure as you can : giue ouer these May bees , leaue this houering , these vncertaineties ; I cannot tell what to say of my selfe , I dare not say , I am not a child of God , and yet I rest somewhat doubtfull thereof , &c : but driue it to an issue , secure this maine point , yea , adde to your assurance of this , that you are in speciall couenant with God , and that he is yours : get more and more euidences of this to your selues . This is needfull to be done , this is comfortable to be done : for all the particular promises depend vpon this maine charter , that God is our God : therefore put it out of all question .

How should this be done ?

We told you before in part . First , you must deny your selues 1 in euery sin , for while wickednesse pleaseth a man , and is held as sweete meate vnder his tongue ( as the Scripture speakes ) he cannot be secured of Gods fauour . 2 as you must deny your selues in your lusts , so in matter of merits too : The Papist is therefore so vncertaine , and hangs loose in this maine point , because he founds his happinesse vpon himselfe , and seekes it by his owne good workes . 3. deny your selues in your sense , consult not with carnall reason , but go quite out of your selues , and rest wholly vpon the word .

Secondly , these things thus done , build forward : Looke 1. vpon such signes of saluation as are most generall , and most sensible ; as 1. for your company , what side doe you take ? what company doe ye delight in ? 2. for your affections ( they are sensible things ) see whether ye hate sin , whether you loue goodnesse , what doe yee most thirst after , what doe ye prize most , delight in most , &c : and accordingly make iudgement of your selues .

2. Then adde hereunto those other notes of stronger Christians , of a man in Christ , neuer ceasing till you haue settled this to your selues , that God is yours . This is that wil stand you insteed in the euill day . Now , while the season is cleare , and all things goe well with men , God is of no reckoning with them , they can shift well enough without him ; but when sicknesse comes , when they shall lye vpon their death-beds , and at the day of Iudegement , when the fire shall be about their eares , then God will be God to a man , then Christ will be Christ , then it will appeare what communion with God is worth , &c ; and things should be prized now as they will proue then .

Instruction how to iudge of mens happinesse , namely , by their relation to God , and communion with him . As any man hath more interest into , and acquaintance with God , so is he to bee esteemed more or lesse happy . Neuer aske the world who is the happy man , for this is ( saith a father ) as to aske a sicke mans opinion of the relish of meats , Ambr. or a blind man what he thinkes of colours . The world vsually speakes in this question according to its wit , oh such a one , say they , is an happy man , he doth gayly well , for he hath a great Liuing , a faire house , &c : Againe , such a one is made , for he hath a great wind-fall of late , he hath wonderous luck , he hath met with a great match , &c. A third cannot doe amisse , for he is held vp by the chinne by such and such good friends , and how can he miscarry ? &c.

How 's this ? how 's this ? my brethren , is a man therefore happy , because he hath such goods and so much money , because hee hath a little land , a few sheepe , a daily friend , & c ? I would faine know what sinne these can keepe from the soule , or what soule they can keepe from hell ? ( and can a man be happy in hell ? ) No , but he alone is to bee reputed rich and happy , whom God loueth and fauoureth , neither can that man euer doe amisse , that hath him for a daily friend : Other friends , though neuer so kind , may be dead ; or their affections or their abilities to doe vs good may be dead : onely God is constant in his loue , and for his power , he is still one and the same ; therefore , he is an happy man that hath God for his God , that is in speciall couenant with him , and he alone .

Yea , but many of these you call happy men haue wants enough ?

It is one thing to be without , Solu . and another thing to want , Gods people neede not many things , and therefore they want them not , although they haue them not ; we said before that it is a greater happinesse , not to be in need of these outward things , then to haue them in all abundance .

I , but they want necessaries , many of them ?

One thing onely is necessary , Solut . and that they are sure to haue , besides God will withhold from them , no other thing that 's good for them , that serues to make them good ; as on the other side , they are sure to feele no euill that shall impeach their happinesse . Therefore , let vs blesse such men as the richest , greatest , happiest and most honourable of all men . Christ is not ashamed to call them brethren , saith the Authour to the Hebrewes , God is not ashamed to be a Father vnto them , and shall we be ashamed of them whom God doth honor ? The righteous is more excellent then his neighbour , saith Salom . of greater parentage , of greater place , of greater expectation here , and shal be of far greater entertainment at the last day this is true in the spirituall , not ciuill regiment , and so take it .

Comfort to all those that are in Couenant with God , that haue the Lord for their God , &c : when ye shall heare men boast , and say : This ground is mine , or this lordship belongs to me , you may speake all in one , and say : God's mine , God's mine ; he is my portion , he is mine habitation , he is my life , all that I trust to , all I stand in need of : If God be thine ; al that 's contained in this couenant is thine , all in the Bible's thine , all comforts , all creatures are thine in right , and thou shalt enioy them , when thou shalt most need them : All in Christ is thine , his loue , his graces , his merits , &c ; what should we say more , God's thine , God 's thine , and al that is in God is for thee , his truth for thy security , his loue for thy comfort , his power for thy protection , &c , in a word , all Gods excellencies and perfections are thine .

How then is it that I suffer want of these outward comforts ?

Sol . What father doth not chastise and restraine his child during his minority . A Prince is not set vpon the throne presently , so soon as euer he is born . God bestowes good things vpon vs by times , and as we are able to receiue them , and in the meane time , we shall haue all things so farre as may conduce to our eternall happinesse .

Yea , but for spirituall things , God hath vndertaken to mend our hearts , and to make a supply of all needfull graces , & c ?

Here 's a couenant you see , Sol . that God makes with his people , and there is euer some distance of time passeth betweene promises and performances . No man entreth into bond for the payment of money , and payes it presently , God will do all in his time .

Yea , but I sue to God for grace & obtaine it not ?

And sue still , Sol . for thou neuer suest for grace but thou gainest somewhat . Grace is a precious thing , and God bestowes it vpon vs , as we are able to receiue .

It is one thing to drinke a cup of beere ; and another thing to drinke a cup of spirits or of hote-water , for this must be taken in by degrees , by little and little . If God should giue vs all at once , we should be in danger of being drunk with pride , security , &c. Besides , we haue been sick men , and being hardly recouered are still very crazy , therefore God sees it but needfull for vs to eate a little and often : but if ye be in couenant with God , and make your vse of it by presenting it to God , and pressing him with it , hee will surely stand to his word , and be as good as his bargaine .

But how shall I know whether I am in the couenant , and that God is my God ?

We haue answered it already : Take this for present . First , God conueyes himselfe to such , God takes & we giue full possession . and makes them partakers of his holinesse . Hast thou then of the diuine nature in thee ? hath God conueyed into thee , of his wisedome , holinesse , mercy , meekenesse , & c ? hath hee giuen thee a new iudgement , a new will , new affections ? hath hee taken possession of thine heart , and is there something of God put into thee ? &c.

Secondly , hast thou put God into possession of thy soule , dost thou resigne all to him , layest thou all thy comforts on him , so as thou resoluest to haue no God , no husband , no father , but him ? God is thine .

Thirdly , see what vse thou makest of the Couenant , how dost thou prize it ? ( indeed if thou well vnderstandest the worth thereof , thou wilt set no price vpon it . Psal 119. Thousands of gold and silver , what are these to Dauid ? one word of Gods mouth is much better then all , when a Christian soule is drooping vnder some temptation or corruption , there comes a word of God , a promise as he is reading or hearing , which is more worth to him then ten thousands of gold and siluer , &c : Doest thou finde it to be thus with thee , be of good comfort , thou art a right happy man , for God is thy God ; and therefore in his due time , all the distempers of thy soule shall be healed and remoued , he is stil in curing them , till he haue perfected the cure ; where he lights on a bruised reed , hee breakes it not , where he findes smoaking flax , he will not leaue till he hath brought foorth iudgement to victory . Art thou so weake , that thou canst not stand high-lone , he will make thee to walke in his statutes , &c. In a word , if ye wil heare my voice indeed , Exod . 19.5 . not in flourish and complement , but in good earnest , and keepe my couenant , then ye shall bee my chiefe treasure , euen a kingdome of priests , and an holy nation : And ye shall be my people , and I will be your God .

FINIS .

but vpon one part of it , where note : 1. The preparation to it : 2. The prosecution of it . We beginne with the first , where the motiue first offers it selfe , his sight of an Auditory , and that great , that 's the first thing , and the second is the manner of our blessed Sauiours behauiour and deportment : First , hee takes the hill , and being there settled , Secondly , he sits downe , and being so sate , and his hearers placed , hee opens his mouth , ( in the third place ) and falls to worke . The first word that falls from his blessed lips , is a blessing , but of the matter anon . Meane while , let 's looke vpon the particulars already mentioned , where , before I goe any further , I craue leaue to vse mine owne method ( without the least contempt of others ) and my liberty ( with fitting modesty ) in taking vp such interpretations and collections , as shall seeme to mee most agreeable to the Text in hand , and the auditory in sight . I am very sensible of the richnesse of this Scripture , and variety of mens conceits about it ; you will giue mee leaue to follow what I conceiue fittest , and , to speake popularly in a popular auditory , once for all let mee tell you , I reuerence antiquity as much as who doth most , and make vse of as many ancients and moderns as my purse can buy , and my strength will beare ; if I rather read then name them , it is for your sakes , and so I pray you take it .

For the words , many things are disputed , touching these beatitudes in generall , Vide Caietan : in lentac . Pareum in loc : aliosque . which wee will passe by , we onely touch vpon such things as giue light to the words , and way to instruction , and that 's all , First , where 't is said , Of which , Vide Aug. Hilar : &c. ascendere dicitur qui ad summum peruenit , qui in medio subsistit . Chamier . ● . 12. c . 10. Tom . 3. De consens . Euang . l. 2. c . 19. Bunting , &c. that our Sauiour tooke the mount , it is questioned wherefore hee did so , and wee thinke it safest to shunne doubtfull mysteries , and to say as the Euangelists doe . Hee went vp , 1. to pray , and then to preach ; that 's in Luke , this here . Next 't is questioned how the Euangelists must be accorded , when one saith that he came downe the hill , the other , that he went vp ; the answer is , hee went first into an higher hill , or place to pray , and after came lower to preach , that 's the last , and ( I thinke ) the best of Austins resolutions ; as for the hill its selfe , and the stone where Christ is said to sit , I heare what men say , and trauellers yet report , but I loue not heare-sayes in grounding points . Well , we find him on the mount , what 's his gesture and behaour there ? 1. He sits : 2. He opens his mouth , &c. I 'll deale plainly , I abhorre mysticall senses and allegories , where the holy Ghost is not our warrant ; I dare not say , that our Sauiour sate in a mystery , as some Ancients doe , nor can I ground a generall instruction , vpon an occasionall gesture , more then this : Our LORD sate preaching , therefore 't is lawfull in it selfe , whether necessary , let them consider who thus inferre , the LORD sate at Sacrament , Pro hic & nun● Dr. Denison de Sacr . therefore wee must whether hee sate at ( our ) Sacrament , is more then I know , whether hee purposely sate to binde vs to the like , is more then any man ( I thinke ) knowes , and till that be cleared , I dare not vrge necessity ; necessity ? What ? Praecepti or Medij ; but our Sauiour opens his mouth , and teaches ; what 's that ? I will not descant , it is true , our Sauiour taught with his hands , As Chrisost . and Thophy . Comment . as well as with his mouth , an● it is as true , that many open their mouths , and y●● doe not teach , at least the people ; but m●an● 〈◇〉 Matthew so much ? I trow not ; what then ? doth this phrase necessarily imply this to benis first Sermon , Vide the Iesuites ad locum . o● that now new matter comes to be broched , n●uer before vented , touching euangelicall counsells , &c. No neither , but the speech is Ebrewish , and sounds as much as hee beganne to speake , or if there be any more in it , it denotes : 1. The deliberate and aduised : 2. The cleare and free manner of our Sauiours , speaking , as the like phrase is vsed . Pro . 31.26 . Act. 8.35 , &c. Well , hee sits , hee teaches that people , let s vs now ( after him ) teach you , wee will but touch vpon the circumstances , because wee hasten to the Sermon it selfe .

1. Our Sauiour sees , and then teaches : Hence conclude , that . The sight of the auditory quickens the Preacher , the obiect quickens and affects the sense , the sense the vnderstanding , the vnderstanding the will , the will the whole man , and namely the tongue , hence this sight hath such an influence into these speaches ; the Lord Christ , sees and speaks , and would all his messengers see their people oftener , perhaps they would speak oftner too , but what affects in an Auditory ? 1. Fulnesse and greatnesse , who would not cast his net amiddest multitudes of fishes , this our Sauiors motiue here , argument else-where , both for Praying , Math . 9.38 . and Preaching , Act. 18.10 . Secondly , alacrity and readinesse , when they come vpon the wing , as the doue to the window , this opened Peters mouth , Acts 10.3 . Attentiuenesse , and tractablenesse , when they hang vpon the Ministers mouth , as birds doe vpon their dammes , Luk . 19.48 . 4. Fruitfulnesse and growth in knowledge in obedience , this puts life into our prayers and studies at home , into our labours and application abroad , this opens the heart , the eye , the mouth , all , and the contrary to this , kills your teachers , a thinne , heauy , sleepy , froward , fruitlesse people stops the mouth , straitens the gifts , dead the spirit of a Pastor ; and a people enlarged in their gifts and affections , carry a Preacher beyond himselfe , and make him more then himselfe ; I haue heard much talke of barren Ministers , of silencing Ministers and the like : shall I tell you ; a barren people make a barren Ministery , a cold auditory , a cold Sermon ; a dead Parish , a dumbe Minister ; nothing shuts our mouths and silences vs so much as our own auditories were they quick and nimble in finding eares & hearts , the great Bishops of our soules would soone finde his tongue , as you finde it here .

You see what occasioned this Sermon , now looke vpon our Sauiours pulpit , hee sate on an hill : when the heart is willing to goodnesse , it will finde meanes and opportunities of doing it . A good heart is a good contriuer , it will not be to seeke of time and place , and other fitting circumstances : witnesse our blessed Sauiour , it was his meate and drinke , to doe his worke , and therefore an hillock , a ship , a table , any place ( almost ) shall serue for a pulpit , for a chappell : witnesse Saint Paul , his heart was prepared , and then hee could pray in the goale , sing in the stocks , preach at bar , and can you maruell ? the heart or will is a great Princesse , and hath a great command ; shee sharpens wit , quickens sense , employes hand , tongue , foote , all the man , all about the man . Againe , the Lord who eyes the heart , answerers men according to their heart , free hearts with faire opportunities ; when a heart is present , occasions shall be offered on Gods part , and will bee taken on mans . Therefore ,

This takes off the idle excuses of all sluggards , one would preach , but hee hath a bad memory , an ill vtterance , a dry body , a worthlesse people , and that is the reason of his negligence : the reason ; nay , that is the pretence , the reason is , hee wants an heart : another would pray with all his heart , but his house is too too inconuenient , he hath no priuate place ; a third would read , but he hath bad eyes , and no fitting booke ; a fourth would heare Sermons , but he hath ill legs , and wants a seate , a fifth would gladly doe some good , but he cannot light vpon a good opportunity and fit subiect : iust so your idle vagrant , hee would worke for his liuing , but no body will hyre him ; hee would worke , but he wants cloathes , cloathes you giue him , but then he wants tooles , you supply him with tooles , but the truth is , he hath an infirmity , he is lame in his limbs and sickly , nay , the truth is , he is lame in his will & sicke of the lazies ; were the will right , these excuses needed not ; mark it in your children , when they go to schoole-ward , somewhat is euer in their way , now they want their hats , and then their books , and then paper , and then quils , and next their breakefast , something still when their errand lyes that way , but when they come homeward , how then ; they can play without hat , neuer dry or hungry , then there is no lamenesse , sickenesse , nothing wanting but time and day light ; the reason of this , they want affection to their books , none to their sports , hence the difference ; it is so with men also , thou wouldst pray , but thy house is open , &c ; heare , but thy seate is farre off ; reade , but thy leisure is little , &c : heare me , mend thy will , and all this is holpen ; did that stand rightly disposed , a barne , a stable , a bush , a furrow should serue for an oratory and a closset to pray in ; thou wouldst spare time from thy meate , from thy sleepe , but thou wouldst reade , a mat should be thy seate , thy legs a pillar , thy feet a pew , but thou wouldst heare ; therefore fault not occasions but thy selfe , a sluggard neuer wants an excuse , lions be in the street , as Salomon saith of him ; and a willing mind neuer wants meanes in some measure .

2. Therefore mend the will , and all is mended , as the soule doth not find but make it selfe an habitation , and fit it selfe with organs : for it is true in naturall respects , so doth it in spirituall too ; a willing preacher carries his pulpit in his heart , a willing hearer his seate , a good stomacke wil make a table , a stoole , a cushion of the ground , giue him meate , and hee will tell you that knees were made before stooles and tables , hands before kniues , thinke the same of spirituall affections ; edge and whet them , and they will supply or dispence with other necessaries .

You see his pulpit , his cloth and cushion , this serueth the turne vpon occasion , but this is no rule in a setled Church : they that thinke any barne , house good enough for God , any board , stoole , table , pulpit good enough for his messenger , haue no more religion in them than what they put into their purses : But now see our Sauiours gesture , he sate , and so they doe in some Churches , and so should we , if the argument were concludent from a feast to a sitting ; for sure Christ feasts vs in the Word , aswell as at the Sacrament , but we touch'd that before , all that now we note , is this : The holy Ghost obserues the very gestures of Christ in Gods worships , his sitting , standing , leaning , groueling , but why ? 1. because euery action of his is for our instruction , though not imitation euer . 2. because God would doe vs to know , that his eye is vpon all his worshipers : here wee mought fall vpon Popery , w●ich brings vp an ill report vpon the sacred writings of God , as if they smelt of some vnsufficiency , were but a partiall rule , and had not in them a full and selfe-sufficiency : what ? doth God descend to circumstantials , and is he defectiue in the substance ? Doth hee so often repeate ex abundanti the same thing , and in the meane forget any maine point ? Doth hee acquaint vs with the very gestures of our Sauiour , and in the meane leaue out some doctrines and articles ? Doth he record these Sts. saluattions one to another , and ouer-slip necessarie instructions of his owne ? Let bastards emplead his last will and testament , whilst they please , as if it were imperfect , euery true sonne will say with their elder brother , I adore the fulnesse of the Scripture . Ierom .

But I had rather speake to you ; hence see what an eye is vpon you in Gods worship , true , he is a Spirit , and desires such to worship him , Ioh . 4 24. who doe it in Spirit and Truth , : but withall , he that made thy body aswell as soule , and redeemed that , and will glorifie that as well as this , hath said , that euery tongue shall confesse him , euery tree bow to him , and hee will see it done : There ore looke thou to thy foote , to thine eye , to thine eare , Rom. 14.11 . to thy head , to thy knee , to thy gesture in Gods presence , for the Lord doth : And doe not vnder a pretence of superstition proue thy selfe prophane , nay , vnmannerly and clownish as many doe , who come before God , as he before Caesar , fearing nothnig , but that they should be too mannerly .

The Preacher hauing taken his place , the hearers ( the Disciples first , the people next ) take theirs : so it should be ; the preacher once settled , the schollars should place themselues with best conueniency , this preuents confusion and disturbance , Nehem 8.4 . & 9 , 4. conduces to both order and edifying , hence this obserued of old in Ezra's dayes , & elsewhere , and since in the new testament : Wee onely touch vpon it , in regard of the new disorders ; if you repaire to Cities and more populous places , you shal sooner see the face of a Faire than of a Church such tumbling , brawling , clapping of pues , as little beseemes such assemblies , 2 if you looke vpon your Country-meetings , you shall finde that many come more for mans law , than Christian Gospell ; to see rather than to heare ; so they bee Church , and keep their own seate , it matters not , what they learne whether they heare ; And hereof is it , that they profit so little ; profit should they be examined by their Pastors , as the French man was by his Preacher , what they heard , they might truly answere what he did , that they knew not what language the preacher vsed , French or Latine , Latine or English : It is a blushfull thing to be vnciuil in the congregation before men and angels , and the Lord of both , but to take Gods name in vaine , to come in vaine , to sit and heare in vaine ; this is horrible and neare to cursing .

The last circumstance ( he taught the people ) here is a preachers worke , he must haue a mouth , that must be opened , and so opened , that he teach and the people may learne : Such a one was Christ Iesus , {αβγδ} . such a one would S. Paul haue to receiue orders , 1. he must be apt to teach 2 he must actually teach , Discendum propter docendum . hee is Christs mouth and deputy , and must represent him to the people , and this is his errand and office , hee must learne that he may teach , as the Hebrew prouerbe runnes , but whom must he teach ? the people , the flocke depending on him , what ? the whole Counsell of God , so farre as concernes them ; how ? freely , plainely , as they are able to beare it , so did our master , and this is to teach , as Austen notes in that excellent discourse , &c. Non dicitur quod non intelligitur . vid. August . de Doctr . Christiana . Here is our worke , and here must we sweate , but what must you doe ? 1. you must learne , come and sit at the feet of your Gamaliels , as schollers , not as Masters , as many doe , and 2 your must reciprocate ; if we giue you spirituals , you owe vs temporals , Cor . 9. were wee but Catechists , you heare the Apostles Canon , Let him that is taught or Catechized , Galat . 6. make his teacher , partaker of all good things ; you haue the best of our time , of our wits , of our inuentions , of our blood , of our spirits , you owe vs of the best of your temporals in St. Pauls iudgment ; consider of it , you looke for food , and so do wee , we must not starue soules , neither must yee starue bodyes , you expect plentifull teaching , performe plentiful meanes , men cannot liue without bread , nor study without bookes , nor preach without study , vnlesse you hold boldnesse , zeale , prating , preaching . Ob. Wee giue them what law affords them : whose Law ? Gods ? we aske no more , mans ? take heed of pressing too much statute-wages , lest Ministers resolue vpon statute-worke : let the strife rather be , who shall exceed other in feeding , in doing duty , you or we . But we haue stayed longer than I meant in the preparation ; the Lord saw fit to premise it , and we did not dare to neglect it . Trow wee come forward to the Sermon it selfe , wherein our Sauiour declares himselfe , a most wise and skilfull builder wisedome stands in sorting things to their right ends , by the fittest meanes , the end whereto all men are carried , and whereat they aime , is happinesse , herein all concur , Vid . Seneca de vit . heat . Ca . 1. at least formally ( as they speake ) though not for matter ; I meane , all men would bee blessed and happy , though they doe not all seeke it in the same thing : hence our Sauiour beginnes here , and proiects this first , and then 2. for the obtaining of this , propounds the right way and meanes , suiting supernaturall meanes to a supernaturall end and blessing . Touching which end wee haue somewhat to say in generall before we descend to the particular ; we will not trouble you with the infinite disputes and discourses , which are extant vpon this subiect , but confine all that we meane to speak , vnto two heads , wherof the first is this : Happinesse is yet feisable and attaineable by man in this life . The next this :

It much imports and concernes man to know , where this his happinesse lyes , and is to be found . It was my meaning to haue handled one at least of the twaine at this time , but I see the time spent , and finde my selfe ouer-matcht with a Church , therefore I adiourne both .

The second SERMON .

The last day wee laid downe two conclusions , whereof the first is this :

There is blessednesse or happines as yet attaineable in this life ; It is yet possible for man to be blessed , and that in this world : we first explaine our selues , and ( that done ) we make good the point . Possibility implyes power ; power is either actiue or passiue ; the conclusion is , man hath no inherent actiue power of his owne , whereby he may aduance to happinesse , onely a passiue power or capacity he hath . 2. happinesse is either full , August . de Ciuit . Dei l. 19. cap . 20. 27. entire and compleate , or else is onely substantiall and initiall ; happinesse , for substance , is here attaineable , though not in fulnesse of degrees , and this appeares by testimony of God , who affirmes it of men , here for the present , and of this estate which is onely viae , euen in this our pilgrimage , thus the poore ( a pilgrims estate ) is blessed , the mourner ( the pilgrims case ) is blessed , the hungerer , the persecuted blessed , blessed for the present . as well as in reuersion , so saith God .

2 Of men first wise men , Vid Arist . Ethic . vlt , all your Philosophers yeeld an vtmost end , a soueraigne good ( 1. an happinesse ) and here attaineable for substance , though not in perfection of degrees 2. all men , though they agree like clocks about particulars ( where so many men , Vid . August . de Ciuit . Dei . l. 19. cap . 1. Vinere omnes heatè volunt &c. Vid . Senec . de vit . heat . ca. 1. so many mindes ) yet they concurre in the maine , all would be happy in the Generall , and God and nature which doe nothing in vaine , haue not for nought emplanted this desire : euery creature is made for an end , and that end is its happinesse ( I meane ) its perfection ; man is the King of Creatures , and therefore made for , and capable of an higher happinesse , he is here capable of vertue , of grace , of holinesse , therefore of happinesse , he is here capable of greatest misery , therefore of felicity , hee here works for an end , and ends ( one or many imply an happinesse ) he is here capable , nay possessed of Gods Image in part , there is some maiesty in his face , lustre in his complexion , Lordship ouer the creatures , there is somewhat diuine in his vnderstanding , in his spirit , and this naturall Image ( as some call it ) conclude a capacity of more , and surely , if God hath communicated to euery species , so much happines , as he hath fitted them for , wee cannot conceiue that man amongst the rest should be quite excluded ; nay , why did Christ Iesus become man ; but because that whole species ( mankind I meane ) should not be quite abandoned : but why stand I vpon these discourses ? man in this life may haue heauen in his heart , faith , loue , feare , ioy , &c ; may haue Christ his head and husband betrothed , the holy Ghost his inhabitant & comfort , God his Father , therefore in this life he may be blessed .

Is man capable of happinesse ? First , let iniquity stop her mouth ; say , man fall into misery , whose is the fault ? not Gods : Nothing comes from God , but Goodnesse ; from happinesse , but happinesse .

Secondly , he hath giuen man a nature capable of felicity , hee at the first put him into possession of happinesse . And settled him in a blessed condition : He vndid himselfe alone .

How could he choose , when God had ordained and damned him to misery ? First , it s not so , for there is no damning to misery , without relation to sinne : so first , he had destroied himselfe , and then God left him vnder his owne ruines . 2. If so , yet decrees do not compell to sinne ( being secret ; And this presupposing sinne ) no more , then a capitall law , necessitates to murder . But the matter is , God did not decree him to sinne ; if we speake properly of decrees .

Obiect . But God deserted him , and then , hee must needs fall ? Ans. There is a double desertion ; one such , as that he cannot but fall ( 2. ) Such , as that he may fal . God made it not impossible to him to stand ; but onely possible to all or stand : But God foresaw the issue ? True ( 1o ) but foresight is not causatiue ; Ioseph , he foresaw a Famine , but caused it not : God was not bound to giue and keepe a stocke both . Ob. Vid Aqui quod lib . 11. art . 3. But his not preuenting it , argues his willingnesse of mans misery ? Ans. It argueth his delight in glorying himselfe by manifesting his excellencies . As for misery , it s not any obiect of delight or desire at all . Ob. But , what is this to vs , we are now depriued of possibility of saluation . Ans. Our nature is not , if any person hath depriued himselfe , whom will hee blame , but himselfe , who is still vnwilling to blessednesse in Gods way : Why will you die , Vid . Caiet . in Rom. 9. quam optime oh house of Israel ( saith God ) yee would not ; saith Christ : we may resolue all mans misery into that principle , mans will , and speake and walke according to the rule prescribed vs , and not foolishly and saucily charge God , as Iob did not . ca 1. when we vnderstand not our selues .

Here blesse Gods goodnesse , that hath not left vnder his owne curse and misery ; this goodnesse of his is commended ; First , from the motiues , God did this freely , when wilfully wee chose death , catcht our fall by rebellion , did not desire God . 2. from the meanes , by plunging Christ into misery , all our ioy flowes from his sorrow , our comfort and honour from his shame . 3. from the matter , hee made the bone stronger then euer it was made , I meane , vs more happy then other creatures , whereas we were more miserable . A toade was a man to vs , and wee the toade once : but now we aree more happy then they . Nay 2. then the Angels , they being seruants , we sonnes , married to the heire . Thirdly , more happy then Adam , his estate was happy , but vncertaine in his owne keeping , his was good ; but not so good as ours , God was not so neare to him , as to vs , who haue Christ ( God incarnate ) an head and husband . And now if all creatures , if Adam was thankfull much more must we if the prisoner be thankfull , for bare liberty , if the malefactor for life alone , what we , who for d●ath haue life , for shame honour , for a prison , pa●a●●e . Ob. But how shall I know that I am blessed ? Anws . Looke to the Text hereafter , and thence gather it , wee passe . Secondly , seeke the blisse , make out as the sicke man doth ( if any hope ) for health , the poore man for riches , the pain●d man for ease , the oppressed for right : If they doe this for priuate , and partiall goods , shall not wee for an vniuersall good ? all other goods are lesse then man ; this of happinesse matches , nay , exceed him , all other are mingled , vncertaine , vnsufficient , vnsatisfying , all other receiue their perfections from this , this is the end that crownes all , and therefore this must chiefely be sought .

Now , to expedite and quicken this persuite , let vs take into our consideration these particulars , as they follow First , consider the point , happinesse is feisable and hauable , for first our nature is capable of it , as w●e haue said , and as wee see , for some men are actually , and truely blessed , wee iustly blesse their estate in life , in death , in the middest , of their afflictoins , and next , the blessed promises , ( though they be not euery way , and simply vniuersall , yet ) are they generally and indefinitely deliuered , so that no one particular is by name excluded . Adde to this in the third place , that there is nothing within vs , no creature without vs which can keepe vs from happinesse . Originall sinne cannot , sinnes actuall cannot , men cannot , diuells cannot ; happinesse rests in Gods hands , and at his dispose , If he giue quietnesse , who , saith , Elyhu , Iob 34.29 . can make trouble . Fourthly , the Lord delights in our happinesse , hee ma●e vs for it , hee calls vs to it , hee perswades acceptance , and teaches the way , &c.

Secondly , Consider it is desirable , namely , that which necessarily drawes the heart after it , none can desire misery , none can but desire blessednesse in the generall , though he faile in the particulars .

Secondly , that which makes other things desirable . Nothing else hath any worth in it , any further then it makes for happinesse , or any power at all vpon the heart , any further then it hath its prospect that way , why doe men desire , wealth , ease , health , &c. Why doe they indure paine , sweate , or any other hardship , but in relation to happinesse .

Thirdly , it is happinesse that quenches the thirst and quiets the appetite ; it is the center of the soule , which neuer rests , vntill it rest here , where it receiues its perfection . It is the food of the soule , other things no more satisfie the soule , then ayre the stomacke : To make short , it is ( as Salomon calls it ) the whole man or , his perfection . The truth whereof will yet further appeare vnto vs , if we lay to the effects named , the parts also of happinesse . First , there is ( let mee so call it ) a negatiue part ; full happinesse , excludes both all kindes , and all degrees of misery , it expells from its presence all darkenesse , like the sunne in his strength , and so much Schollars conceiue to be implied in the word {αβγδ} , Phanorinus of {αβγδ} & {αβγδ} . true happinesse excludes , though not the presence , yet the poyson of all wants and crosses whatsoeuer . A man that is once pronounced blessed of God , is past all harme , no affliction can hurt him . Nay , hee is blessed in all , because all sets him forward to happinesse , and is subordinate to it . Hereof is it that a Christian is vnder the blessing , aswell in prison as in a Palace , in a suite of leather , as in cloth of gold .

Secondly , there is a positiue part , happinesse includes all good things in it , and denotes two things .

First , a plurality , Secondly a perfection of good things ; so much some thinke to be implied in the word {αβγδ} being plurally vsed . So much the thing it selfe speaketh , being the vtmost end of man , which virtually contains , and finally perfects all . An happy man then is truely inuested into all things and rights truely good , with sufficient security of being saued harmelesse from the contrary , all which good , hee shall fully inioy ( in the quintessence of them ) when he is compleatly happy ; by thus much spoken , wee finde the estate first hauable , secondly desirable ; therefore now what remaines , but that wee enquire into two things . First , where mans happinesse is to be found , secondly , by what meanes it is to be attained ; for the first , our Sauiours silence tells vs where it is not , his Sermon where it is ; for the negatiue , mans happinesse lyeth not in outward things : Blessed saith our Sauiour are some , but who ? here is no blessed are the rich , blessed are the faire , blessed are the merry , blessed are the mighty , no , nor yet blessed are the witty , the deep , the worldly lear●ed men , much lesse blessed are the proud . Happinesse lyes not in carnality , in morality , within the reach of nature , or verge of the whole creation , in the disquisition of true happinesse , we must leaue all these things behind vs , as labouring with vanity and vexation , as Salomon doth in his discourse vpon this subiect , thorowout his Ecclesiastes , a●d fasten vpon his affirmitiue , which is our second thing , and what 's that ? God inioyed , is mans happinesse ; hence Salomon , feare God , and keepe his commandements : for , this is the whole man ; hee attaines not his perfection , that is , his happinesse , till he come home to God in this holy communion . Obiect . But how ( will some men say ) can this be ? God in in himselfe is indeede blessednesse it selfe . But how is hee mans blessednesse ? lyeth mans blessednesse out of himselfe ?

Answ . Obiectiue happinesse lyeth out of man , out of euery creature , and the more happy and excellent he is , the more he fastens his happinesse vpon the obiect without himselfe , thus the angells behold Gods face , not themselues , this is their happinesse , thus the eye is perfected by light without , the soule by Christ and God , and then man is at the best , when he is rapt out of himselfe , and when nature sleepes and ceases from naturall acts , as it shall in heauen . But , Secondly , consider that we doe not make God simply considered and abstracted , mans happinesse , but God enioyed ( as I said ) that is , God , 1. reconcilest . 2. vnited and communicated to vs ; and when God is both for vs , and with vs , and in vs , then our happinesse is brought home to vs , for this is that vision and fruition of God , which makes vp mans formall happinesse , as men call it : whosoeuer then will haue happinesse , he must haue God , as is said , Psal . 144. last verse ; Blessed is the people whose God is the Lord : Read the words how you will ( by way of correction , or by way of confirmation , or amplification ) the thing is cleare ; our blessednes is in , and of , and from him the first blessednesse , as things retailed come out of the chiefe store-house , as all heats come from the prime heat , fire , all lights from the prime light , the Sunne : so 't is heere , no blessednesse can be had without God , who is essentiall happinesse . But how doth God become ours ? hee must be ours ( if wee will be happy ) 2. waies . First , ours by couenant : Secondly , ours in communion ; but now to passe to the second thing , what s to be done on our parts for the putting of our selues into a couenant and communion with God ? Surely God begins to vs , and we must answer him in his call , in his meanes , we must 1. see what our danger and misery is , so long as God and wee stand at termes of enmity and defence ; Oh vnhappy creature , who hath to encounter the wrath of an infinite God , who knowes the power thereof ; beleeue it to be more then hell , and neuer rest till thou hast thy peace ; begge , cry , flye to Iesus Christ the Peace maker , flye to the word of reconciliation , the precious Gospell , and entreat the Lord for his Words sake , and his Christs sake , to saue thy life , and to accept of thee , vpon thy submission , thy comming in , and casting away of thy weapons ( I meane ) thy sinnes , and when thou hast purchased thy peace , and begg'd thy life , then in the next place , apply thy selfe to God in all his meanes , and endeauour 1. an vnion with him ( an vnion I meane of quality ) standing in conformity with him and his holy Image : 2. A communion , the first is obtained by the hauing , the latter , by the exercising of the heauenly graces . Labour these , get knowledge , whereby the vnderstanding vnites it selfe to God , get faith , get loue , truth , &c. whereby the will is carryed to him , and pitches vpon him , and when you haue the habites and graces themselues , then exercise and act them , 1 Iohn 1. Walke with God ( as Iohn calls it ) in light , and so you haue communion with God , as with a father in Christ ; walke ? how is that ? Micah tells you , in the daily exercise of humiliation , as there is daily occasion offered , and in the constant imployment and emproouement of our graces ; for happinesse stands in action , ( and that action must be of the noblests parts , in the highest operations , vpon the highest obiect , God ) the more you dwell vpon him , the more you feede vpon happinesse , the more you liue . Goe therefore to him in the constant vse of all his meanes , thence draw and sucke sauing grace , and learne of him , who is not onely the obiect of our happines , but the teacher also , nor so onely , but the Author and worker too .

Vide Bonavent in Prooemio , ad Pet . de Combis , & Sananarol . de faelic . vitae Christian . &c. In the next place , let this serue for the incouragement of the staggering , the comfort of the resolued Christian . For the first , 't is true , when wee looke downeward , we finde as little comfort ( the best of vs ) as Noah saw in the floud , let Noah looke forth , and there was nothing but feare , and death , let him looke inward , there were no neighbours , but Beares and Lyons , and other beasts , but yet hee had his Arke , a pledge of Gods care , and presence : so stands our case ; looke wee inward into our selues , there s nothing but guilt , sin , death , rottennesse , corruptions , crawling in euery roome of the soule ; looke we outward vpon the creatures , there 's nothing before our eyes but confusion and destruction , euery place is a sea , a dungeon filled with darknesse , misery , death , what not ? All things threaten hell , destruction , God is gone , heauen is shut vp , happinesse is forfeited , no meanes of recouery left in vs , in the creatures . How then ? why , yet then there 's an Arke , a Christ , an heauen , yet happinesse is hauable , yet 't is possible for mee and thee ( wretches though wee be ) to be happy , and to be saued . Possible ? what now after all this sinne ? this misery ? yet possible still ; what for me ? for thee ; why , my conscience curses me , Satan doth , man doth , God doth ; I am encompassed with curses in my estate , name , soule , in all the ordinances ? well , yet ( notwithstanding all this ) 't is possible for thee , for me to be happy ; how ? Nay , first grant me the generall , may some be happy ? are some ? haue some beene so ? why then , thou and I are not excluded from the possibility , and therfore let 's not cast off endeauours , cast away our hopes , but hold at least this twigge , 't is possible , 't is possible , there 's nothing yet said , or done by mee , but 't is possible for God to pardon it , for Christ to expiate it , lay hold on this sprig first , that so thou sinke not , and then catch at another , say 't is not onely possible , but probable ; why , else , doth God spare mee , speak to me , inuite me to the accepting of Christ ? and when thou art got vp so farre , climbe vp by these steps , here deliuered to a third degree , that is , to a certainty , meane while , let not this goe , 't is possible . As for such as are already enrolled within the couenant , and beare the marke of God vpon them , let their hearts be enlarged into ioy and reioycing , there is not onely a possibilty , but a certainty too of their blessednes , the blessing is already put vpon them , and that by God , and certaine it is , hee is blessed whom God blesseth , blessed then they be , not in hope onely , but in act also , blessed euery way , and euery one who feareth God , blessed in all estates , liuing , dying , and how not ? in all ages , in all places , at all times ; doe yee whom this concernes enioy this , and make not your selues miserable , God hath not made you miserable , creatures cannot , men cannot , diuells cannot , things present cannot , things future cannot ; God hath set on the blessing , and none can take it off , onely be sure that God the father hath form'd and begotten you , that Christ hath vnited you to himselfe , redeemed you from this present euill world , and renewed you to his Image , that the holy Ghost hath seized vpon your iudgements , and made them poore , vpon you affections , and made them yeelding , vpon your wills , and made them flexible and vpright , and then come pouerty , yet you are blessed , come sicknesse , yet yee are blessed , come death , wet , bloudy death by persecution , yet blessed , your leaues and blossomes may be stricken off , but there 's a substance remaines , as Esay speake , the maine inheritance , blessednesse still holds .

Lastly , here 's the reason of our tendring happinesse to all in our ministry , first , wee know that mans nature is capable of happinesse without any varying of his species , which cannot bee said of stocks and stones .

2. Mans present estate and condition is capable of happinesse , for asmuch as he is here a viator and pilgrime capable of blessing , graces , faith , loue , &c.

3. Our errand and message is to men within the Church , who are vnder the meanes , and in the walke of blessednesse ,

4. We speake his Word , and come in his name , who is of infinite power , wisdome , mercy , whose spirit breatheth , where he pleaseth .

5. We follow our rule , and attend our commission , preach to euery creature , Mark . 16. not in a frier-like sense , to wolues , birds , &c : as they say of some , but in our Sauiours sense ; to euery reasonable creature , to euery man , who will giue vs the hearing , vpon these grounds wee are ready to tender happinesse to all thus farre , that 't is possible for them ( for ought wee see and finde in our commission , the written word ) to bee saued , to bee blessed , and here an end of the first point . The second we hau● taken in by the way , whilst we prosecuted the former , and therefore we now hasten to particulars , wee may not at this time enter vpon them , onely in that our blessed Sauiour first propounds the end ( blessednesse ) and then the meanes , we see ,

That mans chiefest aime should be at his vtmost end , happinesse , this though last atchieued must be first proiected , and this load-starre must be stil in mans eye , hence it is , that our Sauiours Sermon takes beginning here , and the holy Ghost founds many an exhortation vpon this bottome : and indeed God made him for happines , and propounds that first to him , and therefore he must propound it first to himselfe , as his end : Againe , the vtmost end is that that formes all mens actions and qualifies all things , all which are so farre good or bad , as they more or lesse conduce to this end of his : 2. that which quickens all obedience , the end flowes into the meanes , and men worke no farder in them , than the end enliuens them . 3. That which sweetens all the meanes , and makes them amiable , & which crownes all our endeuours , perfecting both them and vs. Now , here we mought tax our folly , who stay in the mid-way , flag and take vp our rest before we come home , that is , rest in subordinate ends , not in the supreme , stay in things of an inferior alloy , which are desirable f●r others sakes , not their own . Thus one man aimes at this , to be rich ; hither tend all his thoughts , cares , labours , he layes all that hee is worth vpon this purchase ; another doth as much for pleasure , a third for honor , a fourth for worldly wisedome , &c ; but all these are propter aliud , vndergoods , owing tribute to an higher end , not simply good , and therfore not for their own sakes desireable , but onely in a degree and respect , as they speed vs hom-ward toward happines ; the thing to be studied is , what 's blessednesse ? wherein stands that ? which way goes that ? or which way leads to it ? and in truth a man can neuer know the way , till he agree vp on his end , neuer prize the meanes and giue them their iust valuation , til he know the end , neuer vse the meanes aright , till he resolue vpon that end which regulates all , quiets all , bounds and commands all : Therfore ( good my Brethren ) lets not loose our selues , and forget our errand ; our Father Adam lost our happinesse , and we are sent to seeke it ; seeke it , where it is , and goe handsomely to worke , say , I am not made for riches , they are made for me ; I am not made for creatures , they are mine ; and I am their Master : Therefore these cannot make me happy , I am made for eternity , for euerlasting life and happinesse , therefore , let me study that , mind that , see that end beyond inferiour ends , why , do men seek wealth , but to bee happy ? why pleasures ? why honours ? but because they would be happy : if these cannot blesse and enhappy me , why should I burne day-light ? why should I not off them , as the bee gets off the plant , that yeelds her no hony : and once , at last see where my businesse lyes in pursuing happinesse , and where my happinesse lyes in Gods wayes , the first step wherof is pouerty in spirit , of which hereafter , for now we haue exceeded the houre beyond my present purpose and future resolution .

The third SERMON . 3 Blessed are the poore in Spirit , for theirs is the kingdome of Heauen .

De hisce beatitud videatur Bernard in festo Omnium Sanct . HItherto of generall instructions , and the Euangelists introduction : Now wee come to particulars . Blessed ( saith our Sauiour ) there he takes his beginning , the first thing he intended was blessednesse , the first of his works blessings , the first word he vtters , is blessed ; this is his primary and direct worke , to bring man and blessednesse together , but where rests the blessing ? on the poore , but spiritually poore ; here 's a paradox , the foundation of mans happinesse is layde in misery , Gods courses and wayes are high , not against , but farre aboue mans particular reason , but to the words ; in them see , 1. the persons in speech , and then the thing affirmed first , confirmed next , the persons are poore , beggers , pouerty imports a want or scarcity of things , necessarie to life and liueli-hood , euery want of superfluities is not pouerty ; then one is said to be poore , when he is destitute of things necessary to life , that is , truely liuely ; life is either naturall or spirituall ( Carnall life is but death , and therefore we bury that ) when a man is destitute of meanes , which tend to the preseruing and cherishing of either life , then is he said to be poore , poore in purse and in the world ; if hee be scanted in the one , poore in spirit , if in the other , now the question is , of which pouerty our Sauiour here speaketh , Vid . Estium ad loc . and our answer is this , first , we take the Iesuits word , that vowed pouerty , or outward pouerty voluntarily vndertaken is not here spoken off , for first , the particulars instanced are duties commanded , not perfections onely perswaded , and secondly , if vowed pouerty were the thing here blessed , the blessed Virgin and her blessed Sonne were not vnder the blessing here pronounced , if the wisest of themselues and least partiall may bee heard . Secondly , Vid . Caiet . & Guliel de Sanct . amore apud Sixt . Senes . in Biblioth lib . Sext . anno . 18. outward pouerty imposed by God , we doe not vtterly exclude , for though it be neither a blessing in it selfe , nor a cause of blessednesse to man , yet may it befall a blessed man , and bee made an occasion of spirituall pouerty , and thus we yeeld the Disciples , to whom these words are applyed , Luk . 6. to bee in some degree both wayes poore , and to say as the thing is , there is no man becomes spiritually poore , til he be poore either in his outward condition , or inward disposition and opinion , touching externalls ; that is , till he hath emptyed himselfe of all conceit of , and and confidence in his wealth , and findes himselfe poore for all his riches , and willing to part goods for grace : But all this will amount to no more , but a bare occasion of blessednesse , and nothing is more cleere then this , that a man may be both outwardly poore and euerlastingly miserable , our third answere therefore is , that spirituall pouerty ( which fals vnder precept , and is not a meere councell ) is here meant ; and so our Sauiour expounds himselfe , when he addeth poore ( in Spirit ) and this pouerty is so tearmed , first , in respect of it 's subiect , to wit , mans spirit , chiefly his vnderstanding and iudgement . Secondly , of the obiect , namely , spirituall things ; not outward goods . Thirdly and cheifely in respect of the author , the Spirit of God , which first conuinceth a man of the excellency of heauenly things , of his owne vtter emptinesse and want of them , of his extreame need , and strickt duty of hauing them , of the great benefit of getting them , and to conclude of the impossibility of compassing them by his own strength , & possibility of attaineing them by Gods mercy and meanes . Secondly , the same spirit subdues the will , and perswades the heart to a cheerfull vse of Gods meanes in obedience , and with s●me assurance of acceptance . The party then here described is ( at the vtmost ) one , who being outwardly humbled with the want of riches , or wants in riches , inquires thereupon into his spirituall estate , and there finding himselfe worse then naught , thereupon makes to God for a spirituall supply , and is willing to take it vpon any tearmes ; this is the man : Now what is it that t is affirm'd of this man ? hee is ( blessed ) blessednesse is a concurrene of all excellencies and requisites to mans wel-being without mixture of their contraries , 't is properly appliable to persons , first , to God , as the Author of all happinesse , and at second hand to man , as the subiect of some , man I say , as he holds communion with God by the graces of the Spirit hereafter metioned , and commended to vs , either as parts , or as signes ; or as meanes , or as effects of our blessednesse : The matter then is , that the spiritually poore is in a blessed condition . But now in the third place , how is this proued ? thus , hee is blessed who hath the Kingdome of heauen ; and this is the poore mans portion : Therefore , this Kingdome is the blessed estate and gouernement of Christ in grace and glory , one Kingdome , but the roomes are two ; an vpper and a lower , knowne by the name of the Church militant and triumphant , the state one in substance , degrees onely varying , this Kingdome , in regard of the quality of it , is tearmed heauenly , in regard of the author and giuer of it is called God's , Luk . 6. as also the poore's in these respects , first 't is theirs by assignement , 't is appointed of God and set out for them from all eternity . Secondly , theirs by right ; they hauing a right to their Christ . Thirdly , theirs by actuall possession in their head Christ , who in their names stands seized of it , and in themselues ; so far as they are spiritually poore , that is , emptied of themselues and filled with God , and this for the words ; Now to the matter .

Where God intends happinesse , he begins with spirituall pouerty : herein , God deales like a wise Physician , who first makes sicke , that so hee may make whole , like a good Chirurgion , who first cuts , and then cures ; like a good builder , who digs downe-ward , that hee may build vpward , thus God vndoes a man before he saues him , marres him , before he makes him ; takes him all to peices , and then ioynts him for euer ; this to be his method is soone seene : if you trace either his prescriptions or practises , in a plethory or fulnesse he prescribes phlebotomy or some euacuation , thus the rule runnes , is any man ( conceitedly ) wise , he must empty himselfe and become a foole , that he may bee truely wise , 1 Cor . 3.13 . Is hee falsely merry ? he must be seriously sad , that he may be sollidly merry , Iam . 4. Is he high ? he must be humbled , that he may be high : So runnes Christs bill to the Church of Laodicea , he first sets downe what they were in conceit , they were rich , wise , wanting nothing , secondly , what they were indeed , poore , Reuel . 3. blind , naked , wanting all things , and that done , he aduises them to take vp of him receipts , and eye-salue ; that so they might know themselues , and vnderstand their beggery ; thus hee prescribes , and accordingly he practises , his first worke is conuiction and downe-casting , this we see in Manasses , first , he claps him vp , and hangs irons enough vpon him , and then comes vpon him with a pardon and saluation : thus he dealt with Paul , first , hee vnhorses him , keepes him vnder darknes , & on the racke , and when he had master'd him , then hee makes him ; this was his course of old , Iob 33. he affrights a man with dreames , afflicts him with paines vpon his bed , and hauing thus plough'd him , hee after sowes him , and this is his course still , he entertaines vessels of glory , as the goldsmith doth his battered plate : first , beats it all to peices , and then casts it into a new mould , and burnishes it againe . And this method is most rationable , for ;

First , till a man be thus poore ( that is taken off from himselfe and all creatures ) hee will neuer come where happinesse growes , hee will seeke it eyther in the creatures where it is not to be found , or in himselfe , where it cannot be had ; so long as hee is any thing in himselfe , his mind must needes be restlesse , his thoughts boundlesse ( for mistake hath no bounds ) and therefore hee must needes out of himselfe , if he will be quiet , that is , happy , for what is man in himselfe , but a compound and bundle of sinne and misery ? and when would hee make out , if hee were not conuinced of this ? Or should hee , yet ( secondly ) hee would neuer goe to the price of Christ and spirirtuall graces ; 't is pouerty that enhanceth prices , plenty brings downe the Market ; the strong man knowes not the price of health , the full man the worth of bread , Christ is Christ , grace is grace to the poore alone , another man hath too many pearles to giue for that one Pearle , Christ ; euery sinne is precious to him , euery creature his , euery courser blessing , his goods , his name , his life , all these are his Iewells , and men will not part with their Iewells till they are pincht with wants . Thirdly , could hee prize it , yet would hee neuer prosecute it in the vse of all the meanes ; 't is neede that sets men on worke , and driues them abroad , as it did Iacobs children for bread , Ahab for water : Take me 2. men that are going the to market , the one whereof hath neede , the other hath none ; the first must to the Towne what weather soeuer fall out , though it should raine frogges and toads ( as they say ) the other cares not whether hee goe or no , hee can goe , or he can chuse , and why ? because he hath no such need ; if hee goe , for fashions sake he walks about , and it may be cheapens commodities , but if eyther the price be too great , or his opinion of the thing too little , he knowes how to stay longer , and cares not much for further proofe of the Market , but now the former ( whose wife and children call on him for bread ) must to the place , and to the price too ; bread hee wants , and bread he must haue , though he lay his coat to pawne : so stands the case here ; the full Christian can go or not go to the Market of his soule , can buy or not buy , speed or not speed , as he likes the peniworths , but the poore empty soule must haue Christ in his bloud , Christ in his graces , Christ in his ordinances what euer it cost him , thus 't is with him , when he is once poore , but neuer thus till hee be poore . In the fourth place , would hee vse the meanes , yet were hee not capable of the thing , I meane happinesse , till hee hath emptied himselfe , and voyded the room , there is no roome for God , he pleaseth to dwell eyther very high or very low , Esay 7.15 . as Esay saith , He inhabites eternity , hee dwells also in the humble and contrite heart , if we will haue God ( and haue him we must , if we will be happy ) we must be poore and low , then hee will dwell in vs , and if we meane to inhabit his eternity , we must be nothing in our selues , till a man be at this passe , there 's no passage for him to heauen , he must be vntwisted , before he can enter that narrow passage , as Chrst tells vs , nay , the poore onely receiue the Gospell , which points vs that way , the poore onely will accept of heauen as a gift , as an almes , the proud will not claime it , vnlesse he can purchase it , or contribute towards it . Lastly , put case happinesse stood before him , and were ready to drop into his mouth , yet could he not relish or enioy it till hee were poore in spirit ; this pouerty of spirit , is the sauce of the soule , Plutarc . in vit . Alex . as Alexander was wont to say , that his hungry dinner was his suppers sauce ; vnlesse a man bring this sauce with him , Christ will be no Christ , sweetnesse no sweetnesse , heauen ( as I said ) no heauen , as wee see in the diuells , whom heauen it selfe could not content , when once they had lost their dependency vpon God , and reacht after a selfe-sufficiency .

You haue heard the point proued , now let 's bring it home in the application .

Let euery man now examine and try his owne estate and Title to happinesse . Wee vsually blesse the rich , and hold the poore miserable ; it is otherwise in the inward condition : here only the richest is poorest , and they alone that are spiritually poore , are the blessed of the Lord . Of this spirituall pouerty , there are signes of 2. sorts . Some are false : lay them by . These are 1. outward pouerty ; some would perswade themselues , they are poore in spirit , because they are poore in purse ; but pride oft peepes thorow ragges , dwells in a low cottage , &c. There may be a rich ( i.e. an high ) heart , where is but a poore estate .

2. Legall pouerty is a false signe : this is when the heart is beaten downe with legall terrors . The difference is , 1. legall pouerty is painfull , and inuoluntary , but spirituall is voluntary , &c. well apayd that God should carry the purse ; placeth it 's happinesse in God . 2. legall pouerty makes a man despaire , but spirituall lookes to God , and sees remedy . 3. legall driues from God , spirituall drawes to God .

3. Deniall of Gods graces is not this pouerty ; as some , because they may not be so rich as they would , will be nothing at all : they see an vnworthines in themselues , and because they are poore , they will needs haue Christ so too ; this is hypocrisie , or vnthankfulnesse , or vnbeliefe , but not pouerty .

4. The denying of a mans selfe the comforts , that God hath giuen him in Christ , in the word , in the creatures , this is no spirituall pouerty ; if you will giue it a name , call it pride . These are the false signes : The true are these :

1. Spirituall pouerty is instructiue , conuinceth a man of his owne insufficiency , let s him see an all-sufficiency in God , takes him off from 's owne bottom ; lets him see that there 's nothing in the creature , but he must to God , shewes him the infinite distance betwixt God and himselfe ; by this the prodigal is said haue to come to himselfe , Manasses to know God himself : For pouerty of spirit , is the sobriety of the soule , makes a man set a true estimate vpon himselfe , rate himselfe as God rates ●i● ; and euery one is iust so much worth as God tates him at . Try your selues now by this note . Most men place all substance and tack in wealth , honours , pleasures , &c : see nothing but emptinesse in God , Christ , grace , &c. He that is spiritually poore , is of a contrary iudgement ; Spirituall pouerty is humbling , casts a man downe , makes him submit to God both in his direction and correction , lay his face in the dust , see reason , why God should afflict him , say , I doe or I would resigne my selfe to God : So for spirituall things , he will be content to take Gods comforts vpon Gods tearmes , at Gods times , and by Gods meanes . An humbled begger will stay your leisure , a sturdy rogue snuffes and raile if you serue him not presently . Try your selues now by this no●● : The most when they are afflicted , bustle , storme , see no reason why they should be so hardly dealt withall , especially , when God smites them by an instrument , they cannot take it so : likewise in spiritual things , those that cannot submit to the foolishnesse of preaching , goe about to establish their owne righteousnesse , will needs bring something of their owne toward their saluation , cannot yet haue the comfort of being spiritually poore .

Spirituall pouerty is a sensible thing , it pinches , and makes a man complaine , not against God , but against himselfe . Thus and thus hee might haue beene , and so much good he might haue done , had he been but worth his yeeres , or taken his opportunities . The poore man ( you know ) is euer querulous , you shall haue a whole oration of his wants , if you 'll giue him the hearing ; others haue this , and others haue that , but hee hath nothing : So a man that 's spiritually poore , he wants faith , he wants patience , &c : Search you now by this signe ; most complaine of outward wants , as of wealth , &c ; but where 's the man that 's sensible , and cries out of his want of grace ?

4. It is subduing , and makes one thankfull for any thing , as a begger that 's hunger-staru'd , giue him but of the coursest , or but a little , Oh 't is good , Master , 't is good : but a sturdy rogue grumbles , if you giue but a little , and hee must haue drinke too , or he is not contented : so he that is spiritually poore , if God afford him any answer , shew him any fauour , oh how thankfull is he ; lesse he thinks himselfe , then the least of all Gods mercies . when he that is high in his owne eyes and vnbroken , thinkes euery thing too little , or not good enough ; but wee can stand no longer vpon the search . Let a second vse be

To perswade vs to this spirituall pouerty , the high-way to happinesse : Cast away not your purses , but your pride ; empty not your coffers , but your mindes , you will say , alas , we are empty already , we haue nothing to be proud of : but looke well to the businesse ; pride , like the Chamelion will liue vpon ayre : the more empty a man is of grace , the more conceited ; commonly as empty vessels sound loudest : By perswading vs to this , you would makes vs loose all our comforts , all our hopes .

Sol . Not so . but hereby you shall establish them , whiles you fix your selues on God , place your All in him : heereby the soule comes to be at rest .

Here begins all a mans comfort , holinesse ; pouerty of spirit is the bud of Grace , Christ here beginnes with it , as the foundation of holinesse , and first step to happinesse . Misery came into the world by swelling of Spirit , happinesse comes by pouerty of spirit : God deales with vs herein , as men doe with frantick persons : that are runne besides themselues through pride , or otherwise , and are brought again to their senses by low-diet , and hard vsage : so he reduceth vs to our right mindes , letting vs see and sigh vnder our owne vilenesse , naughtinesse , nothingnesse . the lower the foundation , the higher the roofe .

Here , for your more happy proceeding , wee will shew you : 1. what this pouerty of spirit is , and 2. how it may be attained . For the first , hee did not much mistake the matter , that made it the same with humility : but pouerty of spirit is a larger thing , reacheth to all creatures , to all conditions , when a man hath no sufficiency of his owne , but is conuinced of all fulnesse of strength and comfort in God . The Spirit tells a man , 1. That grace is fundamentally necessary , 2. That it is not in any creature . 3. That there is help enough in God , and that he is willing to impart it . 4. It subdues the will to take it vpon Gods termes , and by his meanes , so that God will saue him , hee will refer all to his mercy , owe all to God , nothing to others . And this is spirituall pouerty : a man may be spiritually poore , vtterly voyd of true grace , and yet not poore in spirit ; as on the contrary , he may be poore in spirit , which yet is rich in grace . As for the means to attaine this grace , obserue that some things do onely feede pride : auoyd these : as 1. Ignorance : therefore men must get that eye-salue , Reu . 3. that they may see themselues , and other things , as indeed they are , and so be humbled . 2. selfe-loue , selfe-conceit , breeds selfe-deceit : 3. flattery ( this is without vs ) 4. idlenesse .

The meanes to be vsed are : 1. Compare thy selfe with others , that came in after thee ( who yet haue out-gone thee ) with great Paul , with Christ , with God , and seeing the infinite distance , fall downe before him in thy thoughts , as Peter , and say , Depart from mee , for I am a sinfull man . The creature , set in comparison with Gods do vanish , as starres before the Sunne .

2. Apply your selues to Gods meanes , to the Word of God preached in the power and life of it : liue vnder a searching Ministry . let this glasse alwayes stand before you , this lets a man see God , and himselfe , as he is : and truth humbles a man . So in affliction , close with God , when he smites you , take his part against your selues , and doe yee smite too ; like as the smith and his man , the master strikes , and the man strikes : so when God corrects vs , we must set in and ioyne with him for the breaking of our owne hearts , making vse of the opportunity .

3. Examine your selues often , and make diligent search into your owne hearts and liues , hee that lookes often vpon his sinnes and his best seruices , how he failes in the manner , by performing spirituall seruices carnally , shall haue enough to humble him . There is nothing more shames and deiects a good heart then this , I haue praied , heard , read , &c : 't is true , but how haue I done it ? full poorely , slightly , slubberingly .

Comfort to those that are poore in Spirit , they are in a blessed estate . Wee are apt to thinke that God will vndoe vs , when indeed he will make vs : he breakes vs outwardly , that he may build vs inwardly ; and then indeed , a man becomes a man , and neuer before : when once a man is become poore in spirit , the worke is halfe done , the foundation layd ; the hardest work of a Christian is to pull downe himselfe , wee all prize our selues at a high rate , howeuer others prize vs. 2. 't is a safe estate ; he that 's poore in spirit is past harme , obtaines that which Austin praied for , neither to deceiue , nor be deceiued : for scuh a one will very hardly bee drawne to hold any thing against the Truth . 3. he is at peace at home , others cannot thinke or speake so meanely of him , as he of himselfe , he easiely agrees with them . That which breakes a proud mans heart , will not breake his sleepe , &c.

Oh , but I finde I grow worse and worse ! Sol .

This is thy growth in Religion , to finde thine vnprofitablenesse : for here , the better any man is , the worse he iudgeth himselfe to be , the richer , Duarenus , so a● Athens {αβγδ} , &c. the poorer . As Duarenus saith , of such as come to the Vniuersity , the first yeere , they are Doctours , in their owne conceits at least , the next yeere they come to be Masters , the thi●d yeere , they are content to bee Batchelours , and the fourth , schollers : so Christians at their first conuersion are high in their owne eyes , know all things , censure all , &c : but afterwards , the longer a man liues , the lower he growes , till with Paul he come to be of sinners the grea●est , but of Saints the least ; Therefore be not discouraged , so long as you continue constant , and conscionable in the vse of the meanes , your growth is to see your vnprofitablenesse .

But how shall I know my spirituall pouerty to be right ?

By these marks . 1. It is peaceable . A horse that 's fed at full , and does nothing , will grow so feirce and vnruly , that none shall come neare him with safety : but a poore lade that's hard-fed , and hard put to 't , creeps by and steales his way without hurt done to any : So that man that 's lofty and vnbroken , carries himselfe so proudly in his place , and is so insolent , that none of his poore neighbours can liue in peace by him : when hee that is poore in spirit , and priuy to his owne vnworthinesse , is at peace with all men , disquiets none .

2. 't is praier full . The poore man speakes supplications , saith Salomon : so the poore in Spirit powres forth prayers , with ease and freedome .

3. 't is thankefull , for any thing , as we shewed you before .

4. 't is mercifull to others , not censorious , cruell , harsh .

Lastly , 't is emptying , it rids a man of all selfishnesse , selfe-conceipt , selfe-loue , selfe-pleasing , selfe-dependancy , selfe-sufficiency , once for all , it willingly empties it selfe , and ascribes all fulnesse to God , speaking in Pauls words : And so we come to speake of the reason in these words , 2 Cor . 3.5 . for theirs is the Kingdome of heauen .

Theirs it is , 1. in right . 2. in possession also , so farre as they are dispossest of themselues , and filled with God : The first thing we note here , is the strength and truth of the Argument , which stands thus . They to whom the kingdome of heauen belongs , are blessed . But such are the poore in spirit : therefore they are blessed . Now in that he thence inferres their happinesse , because theirs is the kingdome heauen , we note , that

They are in a blessed case to whom heauen belongs , Matth . 5.10 . Blessed are the persecuted , &c : for theirs is the Kingdome , so vers . 12. Reioyce , for great is your reward in heauen , they are pronounced blessed , onely in relation to the reward , in that they are heyres of heauen , so Mat . 25.34 . Come yee blessed of my Father : and how blessed ? receiue the Kingdome : The same you may see , Reu . 19 9. Blessed are they which are called to the Supper of the Lamb ; vnderstand it of heauen . It implies indeed the state of grace , but that other of glory is primarily here meant , and intended .

The tru●h of this will appeare , whether you look to things or persons ; for the first , heauen is the best estate , and the best kingdome ; 1. it is most ample , boundlesse , Reuel . 21.7 . He that ouercommeth , shall inherite all things : such shall be Princes in all Lands , Psal . 45. Secondly , t is a most rich kingdome : there is no want of any thing vnder or aboue heauen . Thirdly , it is most safe , for they are all friends there ; the gates alwayes open . 4. durable , an inherirance incorruptible , vndefiled , and that fades not , but is alwayes fresh and flourishing . Now , if those were accounted happy that liued in the land of Canaan , or in Salomons Court : what must they needs bee , that liue in such a kingdome , as heauen is ?

But secondly , if wee turne vs to persons , they must needs bee happy , that haue part in heauen . The King thereof is happinesse it selfe , the subiects all happy , in him their Light , strength , &c ; and t●rough him also : Happy they are , 1. in their company . 2. in their condition ; for company , there 's happy Dauid , happy Abraham ther 's Christ , God blessed for euer : the lowest person there , is an Angell . 2. for their condition , they enioy the lamb , are the spouse , free from sin , temptation , &c ; filled with all grace and happinesse , as full euery one , as his vessell can hold : The very place is truly beatificall . The properties of a place are 1. to preserue euery thing safe , as fish is safe in the waters , birds in the ayre , &c ; heauen also is a place of safety , there is no feare or suspicion . 2. to quiet things , as we see euery thing rests in its owne place : this is most true of heauen , there 's no need of stoole , chaire , bed , or whatsoeuer else here we rest vs on . 3. to giue content , as a bone is at ease in its owne place ; if out , restlesse . Heauen is our place , countrey , &c ; where is all manner of content , fountaines of comfort , riuers of pleasure , full , and fresh .

Make out after the Blisse ( as they spoke in Popery , though in a wrong sense ) labour for part in this happy inheritance . Before , wee perswaded you to be poore , nothing in your selues , &c. Now wee come with a crowne in our hand , loose this , and you loose more then your selues : for happinesse is the perfection of your selues . But where shall you finde it ? It growes not on earth . Not euery one that hath an earthly kingdome , is thereby happy : Herod was a King , so was Ahab , yet neither of them happy : Iezabel was daughter , wife , mother , sister to a King , yet a cursed woman . Though a man had as many crownes on his head as Ahashuerosh had , all this would not proue him happy Alexander will weepe , that there is not yet another world to subdue . 't is heauen only that can make happy , that 's our Countrey , there 's our Father , our husband , our inheritance : goe then a pilgrimage to this holy land for happinesse : heauen is feisible , and more easie to get then an earthly kingdome . Here we cannot be all kings : there are not kingdomes enough . but there , there is none vnder a King . Yea , if men would but take the same paines for heauen , that they doe for hell , they might haue it ; And then it should bee no more Good-man or Good-wife such a one , but King and Queene such a one : Now to atcheiue t●is kingdome , 1. marry the heyre ( not kill the Heyre , as those in the Gospell ) and then the inheritance shall be ours . Accept of Christ , and let him haue your loues , your hearts ; you cannot match your selues better . 2. Beare Christs Company in the way to the Kingdome ; There be wayes that lead to all great Cities : God also hath chalked vs out a way to heauen , namely , his Commandements , and hath told vs the by-wayes ; walke now in this holy way , and so finde rest to your soules . 3. Take hold of heauen here , lay hold vpon eternall life , 1 Tim . 6. We must haue liuery and seison of it here ; how so ? by adding to the graces of the Spirit , as St. Peter hath it 2 Ep. 1.5 . to faith vertue , to vertue knowledge , &c : whereby an entrance shall be abundantly ministred vnto vs into the euerlasting kingdome . Thou must bee poore in spirit , pure in heart , meeke , mercifull , &c : by these staires thou must climbe vp to the state of blessednesse , as for the cause meriting it , cry out with the Martyr , None but Christ , None but Christ : I 'll be his in life and death , and hee is my gaine and hope in both .

See here the wofull misery of blind man , that iudges amisse altogether , and greatly mistakes himselfe in placing his happinesse in earthly vanityes : like as children whose cheife delight is in toyes and gawdes ; set a child on horse-back , and you put him into heauen , hee is then in his kingdome , take away his cherristones , and hee cryes out as one vndone . And such is the iudgement of the world . Let a man haue losse in his estate , &c : we thinke him miserable ; but if hee meet with a good bargaine , a happy windfall , &c ; wee hold him happy . But the truth is , that he onely gaines , that gets God , Christ , peace , heauen , himselfe , though otherwise he bee neuer so great a looser . So long as a man looseth not the whole of his estate , hee doth not account himselfe miserable in some lesser losses . So long as a man hath interest into heauen , he cannot be vnhappy , whatsoeuer outward losses or crosses he vndertakes .

But who be those that shall misse of heauen ?

1. All vnrigteous persons . 1 Cor . 6.9 , 10. Know yee not that the vnrighteous shall not inherite the Kingdome of God ? Neither fornicators , nor idolaters , &c ; 't is expresse Scripture . Not , but that such may be saued , if they repent : for such were some of you , but ye are washed , &c : ver . 11. but if they continue to be children of disobedience , such as will not be perswaded , the word ( {αβγδ} ) signifies , then there 's no heauen to be had . 2. All vnmercifull men , for to such it shall be said , Depart from me ; I haue nothing to say to you , Matth . 25. for I was an hungered , and yee gaue mee no meate , &c. Thirdly , all vnholy men : for without holinesse none can see God , God will see such a one to his terror ; but he shall neuer see God to his comfort . So Ioh . 3.3 , 5. Except a man be borne anew , he cannot see the Kingdome of God . And Heb . 12.14 .

Comfort to those that can cleare their title and right to heauen , that haue their euidences in readinesse , that are in a blessed case : Therefore feare not little flock , it is your Fathers good pleasure to giue you a kingdome . I may say the same of other passions , grieue not , faint not , little flocke , the kingdome 's yours : Oppose this to all hard-ships , miseries , disasters , and be comforted : Say here , indeed I am poore , vnder winde , nobody , but hereafter I shall haue the Kingdome . And let this stay and satifie you against all the brags of the wicked , what great matters they haue , one heauen is more worth then all these ; As the story reports , that when Charles the fift in a challenge to the King of France , commanded his herald proclaime it with all his Titles : Charles Emperor of such a place , King of such a place , Duke of such a place , &c. bids defiance to the King of France : The King of France on the other side , bad his herald proclaime ; The King of France , the King of France , the King of France bids battell to Charles Emperour of Germany , &c : intimating that one kingdome of France was more worth , then all those empty Titles : So may we oppose the Kingdome of heauen to all their vuants of greatnesse , as being far more then all theirs , and when they cry out , money money , pleasures , honours : cry thou , Heauen , heauen , heauen ; that answers to all .

Qest . But how shall I know my Title to heauen ?

1. See how farre you 'll deny your selfe for it , what wilt thou do or suffer for a kingdome ? canst thou part with an arme or an eye for heauen ? be at any paines for ●he getting of this pearle ? He that will doe nothing , part with nothing for heauen , is not worthy of it .

2. Be sure you haue the earnest of heauen here , euen that Spirit of God , whereby we are sealed , Eph. 1 13. Looke then into your selues for pouerty o● spirit , purity of spirit , meekenesse of spirit , &c.

3. Haue your conuersation in heauen , Phil . 3. place your thoughts there , your affections there , your comforts there .

4. Be still adding to the graces of the spirit , degree to degree , and act to habit . Hereby you shall haue one foote in heauen , and be sure neuer to fall away , but haue an entrance into the euerlasting Kingdome , 2 Pet . 1.5 . with 11.

The fourth SERMON .

For theirs is the Kingdome of heauen .

WEe haue spoken already of the first step to Heauen , pouerty of spirit . Our Sauiour layes his foundation low , but sets vpon 't a glorious roofe , euen heauen it selfe : Blessed are the poore in spirit , for theirs is the kingdome of heauen ; We haue already spoken of the strength of our Sauiours argument ; now of the certainty of it : heauen is assured to euery one that is poore in spirit ; theirs is the Kingdome of heauen . From the closenesse of the connexion , Note that

Grace and glory , holinesse and happinesse goe alwayes together : hee that hath the one , hath the other also : Thus 2. Pet 1.3 . God ( saith the Apostle ) hath called vs to glory and vertue : through the Temple of vertue must we passe on to glory . And hence it is that S. Paul , Rom. 8 30. saith , that whom God hath iustified , them he ( hath ) also glorified : hee deliuers it in the time past , to shew the certainty : for this it is also , that he couches sanctification , and glorification vnder one word , ( glorified ) Indeede God hath subordinated them the one to the other , there being not any specificall difference , but onely graduall : for what is grace , but the beginning of glory ? or what is glory , but the perfection of grace ? glory is gracious glory , and grace is glorious grace ; we shall haue in heauen the same life , the same loue that now , &c. but onely made perfect . Hence is that speech of our Sauiour , Ioh . 5. he that beleeueth hath eternall life , so close a connexion is there betwixt holinesse and happinesse , that being the meanes , this the end .

Take heede you feuer not what God hath set together , the meanes and the end ; to sunder these is the diuells sophistry , by which hee deludes those naturall bruite beasts , made to be taken and destroyed , 2 Pet . 2. for thus they reason . If God haue elected me to saluation , he will saue me howsoeuer : But these must know and obserue these two rules : 1. that God brings no man to heauen , but he first makes him willing , accordig to that of a Father , Austen . Hee that made thee without thee , will not saue thee without thee . Secondly , that whomsoeuer God brings to heauen , hee brings him in his owne way . Of that golden chaine , Rom. 8. two links hee hath let downe to vs , namely , that of vocation , and the other sanctification , whereby to climbe vp to the state of glory : the first linke of his secret will , hee hath reserued to himselfe . Make then your election sure , by becomming sure of your calling : and as our Sauiour here bids , be poore in spirit , that you may be enriched with Gods Kingdome : mourne , that you may be comforted : for otherwise , by soaring aboue your measure , and seeking to pry into Gods eternall purpose , you may Icarus-like leaue your name for a Prouerb , and your selfe be drowned in the sea of perdition .

Let all such as haue true grace , be hereby encouraged to goe on cheerefully in their course , looking to the recompence of reward set before them , euen the Kingdome of heauen , which is certainly theirs , euen as many as haue grace in the truth of it . Common graces indeed are looseable , and are often lost : but sauing grace , howsoeuer it be in it selfe looseable , because a creature , yet shal not be lost , because the Creator vndertakes it . The Apostle calls them graces accompanying saluation , {αβγδ} things that haue saluation , that include it {αβγδ} that is , {αβγδ} as the Scholiasts giue it . Now , sauing grace may be thus discerned . it is 1. humbling , makes a man nothing in himselfe , low in his owne eyes , meane in his owne account . 2. purging , it purgeth out corruption , purifies the heart . 3. Edifying ; the good man would haue all men good , and come to heauen aswell as himselfe , all should be saued by his good-will . To a man thus qualified heauen is assured : for such graces can neuer be lost , the exercises of them may be intermitted for a time , as the leaues of a tree may be shaken off , and are , but still the sap is in the root . Motion may cease in the body , yet life not be extinguished : as a man in an apoplexy , stirres not for the time , yet we say , he is inter viuos , to be reckoned among the liuing : So he that hath true grace , he may lose his sense , and fruition of his good estate , neuer his right and Title thereunto : the sonne abides alwayes in the house , though the seruant abide not euer . A Leper in the Law , had not alwayes the enioyment of his house , for hee was for the time excluded the camp : but returning clean , hee needed not to sue for a new Title , but tooke possession of his house , being his owne , as before . Therefore get sauing grace for a Title , and then Peter secures you of two things : 2 Pet . 1.10 , 11. one , that you shall neuer fall away , ver . 10. the other , that an entrance shall be ministred abundantly into the euerlasting Kingdome of our Lord and Sauiour Iesus Christ . vers . 11. the Kingdome is kept for you , and you for the Kingdome , as it is , 1 Pet . 1.4 , 5. and both you and it in Gods keping , and that , in so safe a place as heauen . And thus haue we gone up one round of the ladder , euen pouerty of spirit : The second is spirituall mourning in the 4th verse .

An addition to what is said , touching the Estate or Grace ( terme it as you will ) of spirituall pouerty .

REader , the notes vpon the third verse , are too too short ; that subiect requires a larger discourse ; all that for the present will be said , is this :

1. For the order , I conceiue that our Lord and Master beganne with spirituall pouerty , for two maine reasons : 1. Because hee would beat off his Disciples from those dreaming thoughts of high worldly preferments by him , a thing which he minded all his volunteers of , yet still they had crochets that way , and could not lay them downe with Christ in his graue , Acts 1.

2. Because the case is now much altered with man , he hath emptied himself of God , of heauen , and filled himselfe with hell , with earth , with creatures of Gods , or of his own making , and must be re-emptied before he can be filled , outed , and dispossessed of all that is his own , and the diuels , before he can be re-enstalled and restored in his blood , and setled in his primitiue goodnesse .

Hence , as in philosophy , the Naturalist layes downe his priuation amongst his principles of nature , so the Lord Christ beginnes with a kinde of priuation and pouerty , and premises this as a fore-runner and disposition , if not as a principle of mans blessednesse . The truth is , spiritual pouerty is another thing than a bare priuation , as descending from a cause transcendently positiue , and hath more in it than can be easily expressed . Hee did well , who distinguished betwixt pouerty in spirit , and a poore spirit ; V. de Caictan in append . ad summul . in Jentac . 4. a man may be rich in grace , yet poore in spirit , because he owes it all to God , and wholly depends vpon him , for the hauing and the vsing of it , and he may be worse then naught ; worse for spirituall things , and yet be rich and high in spirit , because he may looke vpon grace as a thing meane , base , worthlesse , needlesse , or at least a thing that hee may get when hee will , and keepe and vse , and enioy it at his owne pleasure , and indeed , ●he emptier the soule is , the more it swells this way , and the more 't is laden with treasure , the more it feares it selfe , suspects thieues , desires helpe and company . The question is not here , what grace men haue , but what opinion they haue of grace ; whether they place their riches and happinesse in it , yea , or no ; and what they conceiue of themselues , and of creatures , and meanes for the compassing and enioyment of it ; hee that holds himselfe neuer the poorer for spirituall wants , or referres ought to himselfe in the obtaining of grace , is a poore fellow indeed , but not in our Sauiours sense : but hee who resolues all into God , and into grace , who sees grace to be all the grace and glory of the creature , Who is poore . and owes all his graces to grace , and liues a life of meere dependency , this is a man poore in spirit , rich in grace : for spirituall pouerty is not a nullity or vacuity of grace , but a free and willing acknowledgement of our indebtednesse and dependency on Gods grace for grace , The parts of pouerty . and is made vp of these two : 1. A thorow ( yet free ) conuiction of our owne nothingnesse in spiritualls , and 2. ( vpon the like conuiction ) a cheerfull dependency vpon Gods sufficiency for all goodnesse . This , as other pouerties , mostly results from comparison , Whence it a●ises . for when a man hath eyes to see God in his fulnesse , and himselfe in his emptinesse , and so layes himselfe by God , the standard , then hee sees his pouerty , and cries out , I am a sinfull man , as Peter did ; and with Iob , I abhorre my selfe in dust and ashes : The seate of pouerty in the vnderstanding . Howbeit conuiction of iudgement is not all , there 's many a man empouerished , yea , who knowes himselfe to be naught worth , who yet is not poore in spirit and disposition , he frets , he bussles , he beares a great outside , and can in no wise stoope , begge , be beholden : and so 't is here also ; we all are bankrupts in grace , that 's confessedly cleare , and some are conuinced of their emptinesse of grace , and inability of getting it , who yet are not poore in spirit , for the spirit frames the will 2. The will . ( as Caietan well ) as well as the vnderstanding , subdues that , as well as it conuincces this , and makes a man glad to be nothing in himselfe , so God may be all : for the poore , with St. Paul , would be found in Christ , hee would not be found in himselfe , he would be wise , iust , holy , strong , &c , in Christ aboue , and would haue Christs graces , and Christs selfe vpon Christs termes , vpon free grace ; without all contributions of help , or attributions of worth , seene or fore-seene in himselfe . And when a man is wrought to this , that hee willingly disclaimes all helpes and hopes of his owne , and the creatures , and freely casts himselfe vpon Christ for all , finding all grace in him , none without him , then hee is poore in spirit . And this the first worke of the spirit , Ioh . 16. It conuinceth , ( that is , it clearely concludes the contradictory to that we naturally hold to be most true ) it conuinces man that he is sinful , and Christ only righteous , and vntill a man sees this , hee is his owne Christ , his owne God , his owne hope , and cares no more for Christ , than a loyall subiect doth for a pardon which he needs not . It is not therefore without cause , that our Sauiour begins here , that hee vses a method ( as I may so say ) analyticall , vnrauells , vntwists , vndoes all that man hath done , and deales with him as you would with a glasse of precious water , 1. empty it to the bottom , of all that was formerly there , and then fill it with what is sweet ; happy is the man who is thus taught of God , who is brought backe a quite contrary way to his primitiue estate ; mans misery came in when he shooke off God , and would stand by himselfe , when hee would be no longer dependent , but absolute ; and then beginnes his happinesse , when hee is content to strip himselfe of all , and to expect all from God in Christ , when once hee can disclaime all selfe-conceitednesse , selfe-wilnesse , selfe-worthinesse , selfe-sufficincy , selfe-dependency , fleshly selfe-loue , and in one , all selfishnesse , and can yet at the same time say , Gods mercy is my merit , Gods power my strength ; God is my hope , my life , my fulnesse , in him I see and find riches in my pouerty , wisdome in my folly , all-sufficiciency of grace and helpe , in my vtter emptinesse and vnsufficiency , then he is poore , then hee is happy , for his happinesse , life , abilities , all lye out of himselfe , lie in God originally , immediately in Christ : Now because this is the hardest thing in the world , for a man thus to deny & resigne himselfe , and to be wholly dependent , for euery man would be some body in and with himselfe , nay , euery man would be absolute a King , a God ( for still that first poyson conueyed into Eue , runs along in the blood , and being bred in the bone , will neuer out of the flesh ) our blessed Sauiour therefore puts on the duty , and perswades it from the most pressing arguments , Blessed ( saith he ) are the poore , they haue the spirit in them , and the Kingdome is prepared for them ; Blessednesse , what can be more ? the spirit , what greater guift ? what better guide ? the Kingdome ! Luke 11. what greater estate ? the Kingdome of Heauen , what higher Kingdome ? as if hee had said , you all reach at a Kingship , you would dwell as high as God himselfe , here 's the way ; hence take your first rise , be poore , and then you shall be rich ; low , and then you shall be high ; bee nothing in your selues , expect all , all grace , all ability to get , vse , encrease , keepe grace , from me , and mee alone , and you shall be happy now , and glorious hereafter : Onely remember , that as I speake of spirituall abasements , so I vndertake for spirituall aduancement ; a Kingdome you would haue , and a Kingdome I promise you , but a Kingdome not of mans , but of Gods , not on earth , but of Heauen ; there be not enough on earth , for Saints to haue , euery one one to himselfe , but there 's one in Heauen which is sufficient for you all , that you lost by seeking it out of God in your selues , that I restore to you , in case you be thus poore , that is , if so be you will lay downe all hopes of your owne , and receiue it as a meere gift of mine , who come not onely to prepare a place for you there , but to paue you a way , and to lead you by the hand , till you come thither . Thus much I adde , because the notes of the Sermon ( taken onely in the deliuery ) are too short , and so too darke ; wee goe on .

Blessed are those that mourne , for they shall be comforted .

POuerty of spirit , respects the iudgement of a man ; but mourning the affections : as Chrysostome said , that God in the creating of the world , built downe-ward : So our Sauiour heere first layes the foundation of happinesse in the iudgement , and then descends , and builds downward vpon the affections . Blessed are those that mourne ; mourning is a contraction of the heart , as the Apostle calls it , {αβγδ} 2 Cor . 2.4 . a contraction or coarctation of the heart , vpon the apprehension of some present or pressing euill , or the absence of some desired good . This mourning is alwayes found in pouerty , and is therefore heere set next it by our Sauiour , although in Saint Luke , hee interpose those that hunger , and therefore I stand not much vpon the connexion .

In the words we haue the point and the proofe . The point : Blessed are those that mourne ; the proofe , for they shall be comforted . We will take the words of Christ for our point .

Hee is a hapy man that can mourne well .

Here , before wee goe any further , somewhat must be said by way of explication , and so wee 'll proceed to the vse : The persons are said here to be mourners ; in Luke , to be weepers . Sorrow is as the tree , & that 's opposed to ioy ; the next & immediate bud is mourning , opposed to reioycing : the next to that is weeping , opposed to laughter ; The sense is then , hee that is in a mourning case , is an happy man ; not simply for that he mournes ( for that implyes a contradiction ) but in a sense , namely , as it presupposes some good , and promiseth more .

But are all mourners happy ? No , for there are 1. carnall mourners , that mourne because goodnesse is so neer them , and sin so far off . 2. Natural , that mourne onely for the presence of some temporall euills , or the want of some outward good . 3. Spirituall , for the want of some spirituall good , or the presence of som spirituall euill , and such are here intended : as if our Sauiour should say , they are happy men that can mourne in spirituall manner ; and for this wee haue Christs owne word , both heere , and Luke 6 21. In both places he not only barely affirms it , but also backs it with a reason : they are blessed , for they shall reioyce and be comforted . This reason holds in spirituall things ; mourners are therefore blessed , because they shall be comforted ; not so in outward things , as to say , to those that are sicke ; Blessed are yee sicke , for yee shall be visited , restored : Blessed are yee poore , for yee shall be relieued , your wants supplyed , &c. The argument is not good , for here the griefe of the present , exceedes the ioy of the future , the comfort quits not cost of the affliction : but it holds very well in things spirituall , as heere , yee mourners shall be comforted , and are therefore blessed : for as your sorrowes abound , your comforts shall superabound : so that although spirituall mourning be not comfort , yet it carries comfort along with it , and inferres happinesse ; which will yet more plainly appeare , if wee consider .

First , that it flowes from a good fountaine ( a cleare streame , you know , argues a cleare spring ) This is first a sound head , a wel-composed iudgement , the affections are blinde , and doe follow as they are guided : If they be put into the hands of a bruitish leader , as sense and appetite , they prooue bruitish ; if into the hands of rationall guides , they become rationall ; if of spirituall , spirituall ; when therefore the mourning is spirituall , it shews the iudgement also sound and spirituall , that sees euery thing in its right colours : and so it argues a sound head .

Secondly it argues a wel-temper'd heart : such an heart as is 1. soft and fleshy , yeelding : A stone , you know , will neuer yeeld , no more will a stony heart relent . He that can conceiue deepe sorrow for sinne , and powre out himselfe into teares , that man hath sure a soft heart . And 2. a sound heart , set against sinne , and for that which is good . All sorrow growes from an antipathy betweene the party grieuing , and the cause thereof , as on the contrary , delight shewes a conueniency and agreement with the thing wherein a man delights .

Secondly , that this mourning is of good quality , 't is a diuine sorrow , 't is {αβγδ} , a sorrow according to God , as the Apostle calls it , 2. Cor . 7. Such as works repentance ▪ tends to life , ( whereas worldly sorrow worketh death ) is neuer to be repented of : worldly sorrow is to be vnsorrowed . The sweetest thing in sinne , must end in bitternesse , the pleasure in sorrow ; yea , the sweeter it is in the act , the more bitterly must it be bewailed . But here 't is otherwise ; the bitterest thing in this godly sorrow is sweetest of all : the more a man can teare his heart therewith , the more comfort he hath ; he onely sorrowes , because he cannot sorrow enough ; mournes , because he can mourne no more , can entertaine this guest no better ; if naturall teares ease ( as Aquin . 1.2 . q . 38. Art. 2. ) nedum spiritual . And this is the quality this spirituall mourning .

Thirdly , that it hath good effects : For , 1. it is preuenting , 2. reforming . First , it preuents all other needlesse sorrowes ; Naturall sorrowes it moderates and boundes , as suspected ; carnall and hellish sorrow , it banisheth as an enemy ; Godly sorrow is a diuersion of other sorrowes , toward the right obiect : As Chirurgians , when a man bleeds dangerously in one place , they open a veyne in a●other ; so to turne the course : So when a ●an bleedes , mournes too much , for worldly things , it lets him bleed elsewhere , turning the course of his sorrow vpon his sinne . Secondly , it is reforming , produces those good effects of carefulnesse , apologie , feare , desire , and the rest , as they are reckoned vp , 2 Cor . 7.11 . It mends the foule much , makes a man better , and so sets him onward toward happinesse .

Lastly , if we consider the issue of godly sorrow , 1. it tends and bends to happines , not simply and of it selfe , for the Angels mourne not , and yet are happy , but respectiuely , as the state now stands with vs ; wee went away from God by sinne , and must returne againe by weeping-crosse : And yet not directly now , neyther doth spirituall mourning make a man happy , but onely as it makes way for Christ ( as the needle makes way for the threed ) that we may be reunited , and pieced againe to God : so that as the case now stands , godly sorrow is necessary to our happinesse , and tends vnto it , seruing , as the opening of a veyne , to let out the sicknesse , Psal . 126.5 . Psal . 97.11 . and to bring in ease : 2. It ends in happinesse : for , they that sow in teares , shall reape in ioy ; and light is sowne for the righteous , and ioy for the vpright in heart . Now men sow alwayes for increase ; they expect not onely their seed againe , but many for one : so they that sow in godly sorrow , shall reape a ioyfull haruest of happinesse ; it is with this sorrow , as with the silke-worme , which spends and workes out it selfe , till at last it end in a soft silke : so doth this consume and waste it selfe , till at length it end in euerlasting ioy .

It may serue to bewaile our vnhappinesse now adayes , that run a course quite contrary to that of our Sauiour , he blesseth them that mourne ; the most are of another iudgement , and hold such of all other the most vnhappy ; and as we vary from him in iudgement , so likewise in prescription ; he saith mourne , that you may reioyce ; weepe , that you may laugh ; the world on the other side saith , be merry , that you may not mourne ; laugh , that you may not be cast down ; the Apostle bids turne all your laughter to mourning , your ioy into heauinesse , Iames 4. Men now adaies turne all heauinesse to laughter , are afraid of mourning , put it farre from them , looke on it as on an enemy , make account , if they should goe about it , they should neuer haue merry day more ; Nay , Nehem . 1. they vary also from the practice of the Saints , in sad times ; Nehemiah , though for his one particular hee were in good estate , and sufficiently well prouided for , yet he could not enioy it , so long as the Church of God was in heauinesse and affliction ; but prouokes himselfe to mourning , and applies himselfe close thereunto : So Vriah , 2 Sam . 11. seeing the people of God in hazard , refused vtterly to goe into his house , to eate and to drinke , and to lie with his wife ; so sensible haue the Saints of God euer beene of the Churches afflictions , but especially for the sinnes of the times haue they been greatly humbled , as Ezra , who in this case , rent his garments , pluckt off the hayre of his head , and of his beard , and sate astonished , Ezra . 9. And Riuers of teares ranne downe Dauids eyes , because men kept not Gods Law . Had Dauid but liued in our times , walked in our streetes , to haue seene our pride , heard our oathes , lies , &c. euery where vttered , hee would surely haue washed our streetes with his teares . But what doe wee ? see these things in others , yea , act them our selues : wee our selues sweare , lie , drinke , reuell , &c. and yet wee mourne not , It is for that we want matter ? Is there no cause of mourning amongst vs ? Surely , if wee looke vpon Gods gracious dealing with vs , we haue had blessings in abundance , vnder a peaceable and quiet gouernment : but wee cannot but know there are stormes abroad , and who can tell where they will light in the end ? Heere wee haue no townes , but Shalems ; no men , but friends . Goe into the fields , no speares but standing corne , no drummes but tabrets , no out-cries but haruest-homes , all matters of reioycing : but looke abroad a while , and you shall see all places become Acheldamaes , houses of blood , fields of blood , ditches of blood , townes of blood , Churches of blood , and can we yet finde no mater of mourning ? or if wee see no misery , is there no sinne in the world ? tell me ? Can wee see no sinne in the heart , none in the house , none in the towne , none in the Church , none in the State , none in the Land , none in the world ? Oh the ignorance that is yet found in many places , amongst vs , in such abundance of the meanes : Besides , many will come indeede to heare , but they haue made their conclusion before-hand , how farre they will goe , they are euen set , and as g●od as they meane to bee . There is a name of Religion amongst vs , and 't is but a name , as appeares when it comes to meum and tuum . What is the reason then that wee mourne not ? weepe not ? 1. some pleade they cannot haue while ? and this excuse is worse than the fault , q. d . my brothers house is fired , but I cannot haue while to quench it , 2. others will say , they cannot weep ; but that 's but a false plea : for they can command teares in outward crosses , or vnkindnesses from a friend : yea , they can weepe oftentimes of meere curstnesse of heart , and thinke they haue reason for it too . Although these teares hurt them greatly , and the other helpe , yet , those they giue way to , and these they abhorre ; so taking cordialls for poison , and poison for cordialls : and therefore no maruell they haue no more comfort of their teares so ill-grounded , so ill-bestowed .

Giue way to this mourning : it hurts no man , but makes for his happinesse and comfort . Wee haue laughed too long already , and mourned too much for temporal crosses : Turne now the streame into the right channell , set your sorrow vpon the right obiect : then it is where it should be , when bent against sinne , and then 't is comforable .

But how shall I know my sorrow to bee sound and spirituall ?

First , if the obiect be spirituall , the absence of some good , or presence of some euill . The chiefe good we know , is God . The good man mournes & laments after God , as the Scripture speaketh , when he withdraweth himselfe either in the light of is countenance ( which a Dauid holds better then life , and the want thereof more bitter then death ) or in the graces of his Spirit , or in the ministry of his Word , when wee haue not our signes , see not our visions , or in the losse of his seruants : So for sinne , the good man lookes vpon sinne ( both his owne , and others ) as vpon the greatest euill , and is thereby moued to mourning , but for his owne most . And as for sinnefull , so also for painefull euills of the Saints abroad , or at home , or for those personall miseries , which grow out of his owne corruptions &c. Vid . Aug. sermo : 7 de tempore .

Secondly , it may be knowne by the spring and motiue of it : namely , loue to good , whence comes griefe in the want of it : and hatred of euill , whence sorrow in the presence of it .

Thirdly by the effects , which respect , 1. God , 2. our neighbour , 3. our selues : for God , spirituall mourning sends a man to heauen , with prayers , confessions , suites to God . 2. It sends a man to his neighbour ; makes him mercifull , not pettish , censorious ; &c. It makes him also iust to his neighbour . If I haue wronged any man , I 'll bee ready to satisfie him , to make him restitution . If I haue runne away with his goods or good name , I 'll carry them home againe , &c. 3. for himselfe , it sets a man further off from his sinnes , nearer to God ; emptyes him of himselfe , inflames him with zeale for God , and a greater loue of goodnesse . And thus you may know spirituall mournning ,

The next thing is how to exercise it . And here 1. get the instrument set in tune , goe to the heart-maker , and heart-mender , God , and pray him to giue a soft heart : Take his Couenant , Ezek . 36. and plead it to him , say : Here 's thy owne hand , Lord , thou hast promised to take away the stony , and to put in the place thereof an heart of flesh . He will not eat his word , deny his promise . 2. Keepe the wound alwayes open and bleeding , as it were , by the constant practise of all the exercises of Religion , but especially of humiliation , reckoning often with thy selfe ; so to see what thou hast done , that thou shouldest not , what thou hast not done , that thou shouldest ? how slightly and slubberingly thou hast posted ouer the duties of each day ? 3. Vpon extraordinary occasions set thy selfe to a more than ordinary mourning . And here 1. vse a good method . 2. thinke of good motiues : for method . 1. Take a fit time , when God hath any way mollified thy hart , and made it in a mourning case , close with him . After a shower the husbandman puts in the plough , 't will not vp else ; so when we finde our selues any whit softned , take the hint , improue that opportunity .

2. Betake thy selfe to a fit place , where thou mayest freely and without distraction mourne before the Lord . Peter went out and wept bitterly ; the hall was no fit place for such a businesse . Get into some corner , and there weepe thy fill betweene God and thine owne soule , see what reason thou hadst so to offend thy Father , wound thine elder brother , grieue Gods Spirit , thy comforter . And thus much of the method you must runne . Consider next of the motiues , and see what reason you haue to mourne , ( for indeed a man wil see a great deale of reason before he will yeeld to entertaine this guest . )

Godly sorrow is 1 needfull . 2. profitable . 3. comfortable .

Needfull it is 1. in respect of others , they will not doe it , haue not hearts to doe it , some must : therefore mourne thou . 2 in respect of our selues it is necessary , and that 1. to preserue vs from the common contagion and destruction . How was Lot preserued from both in Sodom ? hee vexed his righteous soule at their vncleane conuersation , he set him selfe a weeping daily for their sinnes : and so he was neither infected by them , nor destroied with them . 2. A man shall neuer be able to pray for others , — si vis mestere , dolendum &c. or to admonish or reproue to purpose , vnlesse hee haue first beene a mourner for them before God , bled before God himselfe for that sinne , which he reproues in others ; what likelihood is there , that that reproofe shall take , or worke vpon another , when thy selfe art not affected ?

Vid Chrysost . in P●al . 51. Homil . 2. — Secondly , it is profitable as well as necessary . Naturall sorrow heales not , payes no debts ; but godly sorrow cures the soule , sets off wi●h God , makes one alway better when it leaues him , then when it findes him . And for the publike , such a one may stop a common plague , stand vp in the gap , diuert a iudgement , make all the towne , countrey , kingdome where he liues , beholding to him : for he preserues the Iland , Io● 22.30 . as Iob in one place hath it , after some translations .

Thirdly , it is also maruelous comfortable , lightens the heart , pulls out the sting of all crosses . It is not a vexing , blubbering sorrow , Vid . Aug. Confess . lib . cap . but rationall , quieting , and such as giues content . A Christian could liue and feed vpon these teares , hee weepes and is glad , hee can doe so : Yea , when he hath wept one houre , he would giue all the money in his purse , hee could weepe another . It is not a whining or gnawing sorrow , that pines a man ; this feedes him , eates out the corruption of the soule , let s out the filthy matter , pride , passion , folly , &c : as out of a bile , and then comes ease and rest , where before was none . Therefore , be not afraid of godly sorrow , feare that which is carnall ; for that tends to death , and that which is naturall ; for if not bounded , it will easily degenerate into carnall ; but if it be godly , feare it not : shall be knowne to be such , if it send vs to God by prayer , make a man thankfull , that hee hath fit time , place , and a message to make him mourne , and so he can finde teares to weepe ouer Christ , whom he hath peirced . If it be such a sorrow , it is godly , and we must take the comfort of it .

Comfort to those that mourne aright , they are - the blessed ones of the Lord ; onely , be sure it be a right sorrow , namely such as being set vpon sin , makes a man prayerfull , thankfull , mercifull , humble : for this is a healing sorrow .

The fifth SERMON .

For they shall be comforted .

HItherto of the point . It remaines to speake of the proofe here brought by our Sauiour : For they shall be comforted . But before wee come to the handling thereof , one point lyes in our way , which we may not let passe ; and that is from the order here obserued . Our Sauiour , you see , beginnes in mourning , ends in Comfort ; and the same way must we tread , if we would obtaine true happinesse . You see the point .

Godly mourning goes before sound comfort , and vshers it in : This is our Sauiours method here , Blessed are those that first mourne , for they shall be comforted . Indeed , spirituall mourning , and spirituall ioy , they are twinnes of the same birth , come both from the same spirit , are conceiued both at once ; ( though not felt of vs together ) much like that birth spoken of , Gen. 38. Zarah first puts forth the hand , but Pharez was first borne into the world : so ioy first puts forth it selfe , and lends an hand ( as it were ) to godly sorrow , which first makes the breach ; for no man can mourne kindly for sinne , till hee hath conceiued some ioy in God , but ordinarily godly sorrow is first felt of vs , before spirituall Ioy ; as here in the text , they vsually first mourne , that are afterward comforted .

And this is most agreeable to the course of Nature , which proceeds from lesse perfect to more perfect .

It is agreeable to Gods practise , who at the first drew light out of darknesse , the world out of rubbish .

It is agreeable to his prescription also , 1 Pet . 5.6 . Humble your selues vnder the mighty hand of God , and in his season , hee shall rayse you vp . So also Iam 4.9 , 10. Be miserable ( you are so questionlesse , but see your selues to bee so ) and weepe and mourne , let your laughter be turned , &c ; turne all the streames into this channell to driue this mill to grind the heart ; Humble your selues in the sight of the Lord , and he shall lift you vp . So Ier . 4.3.4 . Breake vp your fallow ground and sowe not among thornes , first plow , and then expect a haruest . Circumcise your selues vnto the Lord , and take away the foreskin of your hearts , &c. We all enter into Gods Church , as it were by Circumcision . 1. Circumcise , and be comforted : And this was not obscurely set forth in the sacrifices of the Law , which were first slaine , and then followed meate and drinke offerings .

And as it is Gods method , so it is most agreeable to our present estate . For by our fall in Adam we are all to pieces , out of ioynt , and broken : and being not well set , our bones must bee broken againe , that they may be set againe ; which will not be done without sorrow and paine . Wee are riuetted and glued to our sins , and must be torne violently from them : which cannot be done without sorrow , which is therefore defined to be solutio continui , &c.

Doth godly sorrow precede comfort ? Let not then such of the Saints , as God hath humbled vnder his hand , bee discouraged ; but expect a crop of comfort after a seeding of sorrow . It is ordinary with the Lord to breake his best children with troubles without , and terrours within ; with breach vpon breach , and what vse is commonly made hereof ? why ? they are apt enough to conclude , that God loues them not therefore ; yea the greater the crosse is , the lesse they think themselues beloued of God . If hee exe●cise them with great afflictions , g●eat temptations , great corruptions , great desertions , &c : they are ready to grow into fits of despaire , nay , to be foole their owne innocency , as if they had washed their hands in vaine , to blesse the wicked , as Dauid and to conclude that all men are liars , euen Samuel also and the rest of the Prophets , by whom God had assured him of the kingdome , nay , to curse their birth , as Iob , and to wish themselues vnborne , as Ieremy . And all this out of ignorance and mistake of Gods vsuall manner and method , which is to set night before day , and to draw ioy out of sorrow , light out of darkenesse .

Reflect vpon your selues a while , and examine whether yet you haue euer entertained this guest , godly sorrow ; for otherwise , you canno● expect any kindly comfort . But here , alas , is the misery of it , men catch at comfort too soone , before they haue beene throughly humbled , reape befo●e they are ready : and hence it is , that ministers haue so small comfort of them , hence they become proud , censorious , busy-bodies , vnsettled , as the stony ground , which withered so soone , because it wanted earth , the plow had not gone deep enough . Hence it is that hauing neuer been soundly humbled , they so soone start back , are easiely drawne to take the first opportunity of sinfull profits and pleasures , as an infant that is lately weaned , if the breast haue not beene made bitter enough at first , will soone bee drawne to suck againe . The Lord takes little content or pleasure in such vnhumbled sinners : Nay , if it were possi●le , and could comply with his pure nature , hee would take more pleasure in a broken and humbled deuill , then in a proud and swelling Angell .

But here it may be obiected , that God requires not such a deale of sorrow from his children ?

Yes , hee doth , though not as an end , Sol . yet as a meanes of their happinesse and comfort : for godly sorrow is to bee reckoned inter remouentia impedimenta , among those things that remoue the impediments to sound ioy and comfort . For as in the body , proud flesh must be taken away , before sound can come in place : so must our proud hearts be tamed and taken d●wn , before true ioy can succeed ; they must be humbled , before they can bee healed ; else wee are too hasty in taking comfort , and there is no greater danger then to skin ouer the sore , before it hath beene searched and purged to the bottome .

Yea , but God delights not that his Saints should be vexing themselues , and alwayes blubbering .

S●l . We told you before that this sorrow for sinne is not of a vexing , tearing property , but rationall ; feeding , healing : for it is set vpon its owne obiect ( and euery thing then works kindly , when it is set vpon a right obiect . ) It turnes the will the right way , sets the face of a man toward God , his backe toward sinne ; puts the soule in ioynt , whence arises a great deale of ease .

I , but many of Gods Saints haue neuer felt this piercing sorrow , haue gone to heauen without it ?

Solu . It must bee considered that there is difference betweene sinne and sinne , and likewise betweene sinners and sinners . For sinnes , some are more heauy , and some more light . For sinners , som men see the remedy , as soone as they see their misery ; the plaster , as soone as the wound ; the bitternesse of their sorrow is soone put ouer : but yet , euery one hath some measure of godly sorrow , before he is comforted . It must be vnderstood , that there is a double sorrow : 1. that precedeth ioy . 2. that followes soone after it : Nay , there is a concomitant rationall sorrow , that accompanies and goes along with a Christian his whole life throughout : this makes him at first to startle at sinne , as afraid to offend God ; and in the act it causeth a renitency of the will together with remorse , and a reflecting vpon a mans selfe after all . So that the point stands true ; for sooner or later hee hath surely mourned , that is soundly comforted . And let vs all looke to it , if we challenge comfort , see that sorrow lead the way , see that you be able to remember where & when you haue sighed , mourned , wept ouer Christ . There is no haruest , but there hath beene a seeding-time , no solid comfort , but sorrow hath gone before , or accompanied it , or at least wise followed after . But wee hasten

For they shall be comforted .

THe point that without any more adoe wee 'll present vnto you from these words , is : that

Godly sorrow will once end in sound comfort

And for this wee haue good security , whether we looke to Gods promises , or good mens experiences . For the first , God hath vndertaken it in many places . Ieremy 31. throughout , tends to this purpose . In the prophecy of Isaiah euery where almost we finde it promised , as Chap. 35. vlt . The ransomed of the Lord shall returne and come to Zion with songs , and euerlasting ioy vpon their heads : they shall obtaine ioy , and gladnesse , and sorrow , and sighing shall flye away . So Isay . 61.1.3 . The spirit of the Lord is vpon me , &c : to appoint vnto them that mourne in Zion , to giue vnto them beauty for ashes , the oyle of ioy for mourning , the garment of praise for the spirit of heauinesse , &c. Christ was sent for this , it was his message , his businesse into the world , and be sure hee will not forget his errand . So Chap. 65.13 . Behold my seruants shall eate , but ye shall bee hungry ; Behold , my seruants shall drinke , but yee shall be thirsty ; Behold , my seruants shall reioyce , yea , sing for ioy of heart , but ye shall cry for sorrow of heart ; and howle againe for vexation of Spirit : besides , many other passages , which we purposely forbeare to recite : Neither only shall godly sorrow end in ioy , but is attended , and accompanied with comfort , 2 Cor . 7.6 . We are troubled , saith the Apostle , on euery side : without were fightings , within were feares . Neuerthelesse , God that comforteth those , that are cast downe , comforted vs , &c. So Ioh . 16. about the latter end . In the world ye shall haue trouble , but ( euen then ) in me ye shall haue peace . Christ can yeeld a man comfort euen while the world afflicts : Thus you see God hath promised ioy vpon spirituall mourning , and therefore , it is sure enough ; for what God promises , hee purposes ; and what hee purposes , hee concludes ; and his decrees shall stand .

But as God hath promised it , so good men haue had the experience of it . Consult the Saints in all ages ; Dauid , Psal . 94 19. In the multitude ( saith he ) of my thoughts within me , thy comforts delight my soule . the word in the originall is very significant , and imports ( if I forget not , for I haue not looked the place ) a double , a strong comfort . So Paul , 2 Cor . 1.5 . As our sufferings abound , so our consolation also by Christ doth superabound , and , as it were , ouertop all our afflictions . And what is true of particular members , is also true of the whole body , Psal . 126. they that sowe in teares , shall reape in Ioy : and Psal . 97. penult . Light is sowne for the righteous , and ioy for the vpright in heart , the latter part of the verse expounds the former : what is meant by light ? Ioy : and what by righteous ? the vpright in heart : for these , it is that ioy is sowne , and as sure as an haruest followes a seeding ; so to these comfort followes mourning .

But let vs see some reason also for this point .

And first from the nature of sorrow . It is an imperfect passion , not made for it selfe , but for some higher vse , as also all the rest of the declining affections are , as hatred for loue , feare for confidence , &c ; so also sorrow for ioy ; vnto which it is subseruient : like as launcing and searing are not for themselues , but for ease , and remedy ; a potion is not for sicknesse ( which yet it causeth for the time ) but for health ; so sorrow is made for ioy , and ioy is the end of sorrow ; and God , we may be sure , will haue his end .

A second reason , wee may take from the nature of ioy , which is strong , Nehem . 8. The ioy of the Lord is your strength , it preuailes ouer all : like as the Sun being ouer-cast , and shadowed with a fog or cloud f●r the time , soone vanquisheth , and makes its way through all : so this spirituall Ioy , though it may bee ouerclouded for a season , yet it will breake through all , and clearely shew it selfe . Naturall ioy is weake , and may bee crusht : carnall weaker , and quickely vanisheth , but this that is spirituall , is vnconquerable ; as oyle will ouertop all other liquours , and cannot bee kept vnder ●o more can this ioy of the Lord , it will bee vppermost , and deuoure all sorrow in time ,

Thirdly , godly sorrow and spirituall ioy , they grow both vpon one roote , flow both from one spring , euen the same holy spirit . That spirit of grace and supplication that makes Gods people weepe ouer Christ whom they haue pierced , Zach. 12.10 . is no lesse a spirit of ioy also , Gal. 5.22 . for the fruit of the spirit is ioy , &c. Now the spirit is euer like it selfe , full of order , full of wisdome ; and so makes a man to know his seasons as well of reioycing , as of mourning . In other ioyes ( both naturall and carnall , and so likewise in sorrows ) there is a confusion : but spirituall are alwayes with iudgement , by rule , and in order , the one makes way for the other ; as the meanes for the end , to which it is subordinate , and so much sorrow as hath gone before , so much ioy succeeds and followes after .

Lastly , we may reason from the effects of godly sorrow , which still 1. humbles a man , and takes him downe , and by that meanes makes him cheerfull . A little child , when his stomacke is once taken downe with a twigge or two , you shall haue him the merrier all day after . It is certaine , the more humility is in the heart , the more ioy there will be . 2. Godly sorrow still vents its selfe in prayer , which also fils the heart with comfort , according to that of our Sauiour , pray , saith he , that your ioy may bee full . 3. It helps and furthers faith : Now Faith is our liuing , it is that which holds a Ch●istian vp in life , for the iust man liues by his faith . 4. It drinkes vp carnall , fretting sorrow , let s out pride , and other corruptions , let s in ease and comfort . Now lay all these together , and it will easily appeare , that godly sorrow goes before sound comfort .

Information , and so it serues to determine a great question , viz. who is the happy man , and where happinesse is to be had . Runne not to Plato , to Solon , or other heathen Sages to be resolued in this point . Our Sauiour here tells vs that when a man hath godly sorrow , and from thence spirituall ioy ( and of sorrow and ioy , we know , mans life is made vp as the yeere of winter and summer , and as the naturall day of light and night ) then he is to be accounted truly happy . He only is so to be held , if Christ may be heard , that both can mourn and reioyce in spirituall manner . We meddle not heere with naturall , but make comparison betweene carnall ioy and spirituall ioy : wherin you shall plainely see the spirituall man hath the start of the carnall .

And 1. the wicked mans ioy is a false deluding ioy , gaudium vanitatis , as one speakes , a flashing , August . they reioyce in the face only , and not in the heart ; there is heauinesse in the heart many times , when the face counterfeits a smile . But now spiritual ioy is solid , substantiall , massie , it is in the heart ( not in the face onely ) and diffuseth it selfe , as it were , into all the veynes of the soule . The carnall mans ioy lyes quite without himselfe , lies without doores as it were ; in his pots , in his sports , &c : but the godly man hath matter of ioy in himselfe , 't is rooted in himselfe , God is his ioy , yea , the ioy of his ioy , as Dauids , &c ; and so it is more solid .

Secondly , godly ioy is more safe then carnall , which many times proues dangerous , hazards mens wits ; yea , their liues also : for some haue lost both wits and liues through excesse of ioy , which hath so dilated the heart , as it hath let out the soule .

Vid . Valer . Max. Thirdly , spirituall ioy is more lasting , sure , and durable , then that which is carnall . The good mans sorrowes are temporary , and transient , but his comforts euerlasting . The ioy of the wicked quickly vanisheth , 't is as the crackling of thornes vnder a pot , a sudden blaze , and soone extinguished : But spirituall ioy abides with him still in life , in death ; yea , it out-liues life it selfe .

Fourthly , as it is more lasting , so is it more rationall : It is a wise , iudicious , well-composed ioy , whereas carnall mirth is a meere madnesse : you shall haue a mad man will sing and daunce , and shout and hout , and seeme to be the merriest man in all the towne . Oh , but this is but his distemper : What sober-minded man would wish to be in his case , or doth not rather pitty his misery ? And such is the mad mirth of all gracelesse , and wicked men : for indeed , they haue no reason at all to reioyce , vnlesse it bee in hope that they may become godly , but the godly man hath iust cause to reioyce , he doth it for good reason , God calles vpon him to doe it , shewes him reason why he should doe it . And thus for the point of Ioy , the good man hath the aduantage of the wicked . And no lesse also in his griefes .

See it : 1. In the cause , in the spring of his sorrow . The godly mans griefe comes from a rectified will , from a sound iudgement , a soft heart , &c. as wee told you before : but , the carnall mans sorrow proceedes from distemper , &c.

See it , secondly , in the matter : the wicked takes on extremely for a matter of nothing , his heart is ready to breake at a trifle , for a thing that 's not worth speaking of ; as some small vnkindnesse , or discourtesie from a friend , or that he was passed by vnsaluted , yea , many times of mere curstnesse of heart : But now the good man findes himselfe somewhat else to doe , then to be troubled for such trifles : His griefes are for sins , his owne and others , but specially his owne , that which troubles him , is the dishonour daily done to Gods name , the afflictions and miseries of Gods Church and people , &c.

See it thirdly in the manner : The carnall man mournes vnreasonably , vnmodestly , absurdly , he howles vnder any crosse , like a dogge that hath lost his Master : but the good man mournes with reason , with moderation ; his sorrow is a iudicious well composed sorrow , Vide Bellar . de gem . colum . hee knowes why hee grieues , and how to grieue , and how much , hee needs not pray for moderation here , as some hypocritically speake of some Iesuites , this sorrow knowes it 's bankes .

Lastly , they differ in the effects : carnall sorrow , desperate vexing , tormenting sorrow , it raises mud , prouokes a man to belch out oathes , curses , and words not farre from blasphemy : but spirituall sorrow is hopefull , easefull , comfortable , leads a man to God by praier , &c. And thus you see the good man hath the best both ioyes , and sorrows , and so is to be reputed the only happie man . And so much for the vse of information .

Instruction and exhortation to vs all , to perswade vs to entertaine this guest of godly sorrow , as euer wee desire to attaine true comfort . All men are willing to bid comfort welcome , and would gladly enioy a contentfull estate ; why , now then learne to beginne at the right end , euen in godly sorow ; ( carnall and naturall sorrow wee neede not to be perswaded vnto , they will come on too fast , but against them we must hold possession ) but this godly sorrow comes on slow enough ; draw it on therefore , grow acquainted with it , as euer you would be acquainted with sound comfort : Goe this way to worke , else you lose your labour , first , know the thing secondly , the meanes .

How shall I know my sorrow to be such as will end in comfort ?

Wee haue said somewhat to this question before , somewat more wee will now say , and in anther manner .

First , if it be a godly sorrow , it is taken vp about godly matters , 't is a sorrow after God , &c. A Christian prayes , he can haue no answer , seeks Gods face , but cannot finde it towards him , sues for his fauour , but cannot get the sense of it ; this sets him a grieuing , and now as a little child that in some field or croud hath lost his mother , hee sets vp his note , and cries , His mother , his mother , what shall hee doe for his mother ! hee fills the ayre with his moanes and complaints ; so the good man , when he wants the sense of Gods loue in his soule , he mournes after his father , laments after God , whom he hath lost by his vngraciousnesse , carelesnesse , vnwatchfulnesse : And as this is a matter of greatest griefe vnto him , so likewife to behold the prophanation of Gods holy name , and day , and all other the common sinnes and abominations of the time .

2. You may know godly sorrow by the source and spring , whence it floweth , viz. Zeale for Gods name , indignation against sinne , &c.

3. By the effects , for it takes a man off from sinne , brings him out of loue with it , drawes him to God , casts him vpon his knees , makes him weepe ouer Christ , &c. Now , if your sorrow be such , it is a godly sorrow , and shall end in comfort ; but how shall I get it : Here resolue vpon these three things : 1. That you must entertaine this guest of godly sorrow ; there 's a necessity of it ; God requires it , the state of the Church calls for it , the time calls for it , the weather calls for it , mine owne sinnes , and the sinnes of others call for it . 2. That it is possible to be done ; resolue , that you may do 't : to vs indeed of our selues it is impossible , but 't is possible for vs to goe to God , and he can giue vs a soft heart . Encourage thy selfe therefore hereunto , and say , Hee that tooke away the stone out of Dauids heart , out of Nehemiahs heart , &c. Hee can doe as much for mee , to him therefore will I goe . 3. Resolue vpon this also , that as you must , and may , so you will do 't : and for that end , take conuenient time and place ; you haue had your time to sinne in , and many places can witnesse of your forwardnesse that way ; finde out therefore some fit time , some corner , wherein to sigh and sob , to weepe and lament after God , whom you haue offended , ouer Christ , whom you haue pierced , the holy Ghost , whom you haue grieued , the church , which , by not helping , you haue betrayed , and yet further , hazarded your owne soules and bodies , which you haue endangered .

Comfort to those that mourne in spirituall manner , euerlasting ioy shall rest vpon their heads . And first , in generall , for the whole Church , here 's comfort , though shee fall , shee shall arise , though shee sit in darknesse , the Lord shall giue her light , Micah . 7. Her enemies indeede are many , but her friends more ; a strong Prince , strong Angells , &c. God himselfe will comfort his Sion , and all her mourners , Isai . 7. yea , make himselfe maruellous in their deliuerance , when all other humane helpes and comforts faile , Isai . 43.18 , 19 , 20 , 21. Secondly , for particular persons that mourne , here 's comfort : Shew me godly sorrow , and I 'll shew thee ioy & comfort for present , and such as shall be more afterwards : for the ioy of the Lord is a strong joy , and will more and more multiply . It is {αβγδ} , as Basil call it , a kinde of vse , yea , vse vpon vse ; the teares that now we spend in a spirituall manner , will minister vnto vs comfort a thousand thousand yeeres hence , bring vs euerlasting ioy .

If I were sure ( may some man say ) my sorrow were a godly sorrow , and accepted , I could take the comfort you speake of ; but I make great question of that : For , 1. It is not a constant sorrow , as the word , here vsed in the present tense , imports it should be .

Grant it be not alwaies in like measure constant , yet if there be a constancy : Sol . 1. in the truth of it : 2. in the root of it , you haue a disposition still to mourne , though you be not alwaies mourning : 3. in the endeuour of being constant in it , prouoking your selfe thereunto , and lastly , a reflect act vpon your selfe , that you are troubled , because you are no more troubled , grieue , because you can grieue no more : your griefe is a constant griefe , and shall surely end in comfort .

Yea , but though I might be assured of it for the constancy , yet because my sorrow is not a deepe sorrow , as the word in the originall , here vsed , implies it must be , ( for {αβγδ} imports a funerall sorrow , such as wee conceiue in the death of a dearest friend , most neerly allyed vnto vs ) therefore I am discomforted .

For answer to this , we must tell you , Sol . that there is a twofold sorrow : the one rationall , the other sensible ; this latter is most stirring , but the other more precious , and better esteemed , though composed and silent . Here then you must looke , which of these two sorts of sorrowes you prize most , which is the greatest with you , appreciatiuè , as the Schooles speake , to another sense , which you set the highest price vpon in true iudgement : worldly and carnall sorrow comes on vs indeede , in a more sensible manner , for present being , as a land-flood , or a sudden storme ; whereas spirituall is a constant guest , deepe and soaking , and in true reason you preferre one teare for sinne , before all that blubbering for an outward crosse . Secondly , in worldly sorrow a man is a meere patient , hee grieues indeed , but sore against his will ; whereas in godly sorrow a man is an agent , hee vseth meanes to haue his heart broken , hee goes to God for that blessing , hee comes to the Word with the same desire and intent , and prayes before hand , that God would so worke by and with his owne Word , that hee might be more and more humbled for his sinne . Thirdly , looke to the reflect act ( for euery thing reflects more or lesse , according to the strength thereof ) Dost thou mourne , that thou canst no more mourne in spirituall manner ? In worldly sorrow , a wise man befooles himselfe afterward , for being so much vexed , troubled : hee repents of what hee hath done , this way , and vndoes it againe , hee vnsorrowes all his worldly sorrowes ; but here 't is otherwise , a man cannot satisfie himselfe in his godly sorrowes , but when hee hath done his vtmost , hee would faine doe more , he holds it his happinesse , and is neuer more merrie , then when he hath mourned most . If then in true reason you preferre godly sorrow before other sorrowes , can be actiue here , and prouoke your selfe to it , and when you cannot mourne to your minde , you are thereat greatly troubled , your sorrow is a godly sorrow , it passeth with God , and shall be accepted .

Yea , if it were true and right ; but how shall I know that ?

Why , What haue wee beene doing all this while ? Briefely , if your sorrow be right : 1. It is sincere , for sinne simply , as it is sinne , that is , for euery sinne , and for sinne in whomsoeuer I see it , though firstly and chiefely for sinne in my selfe : Secondly , it is a constant sorrow ; there is some constancy at least in the endeauour , in the reflection I condemne my selfe , because I can doe it no more , no better , &c. Euery day hee deales with God , and with his owne heart , he is best apaid , when hee can mourne to purpose ; most at ease when his heart melts ; greatly grieued , when he findes it hard ; and when he findes it not yeeld , and relent , he ariseth displeased , and griefe for not grieuing is deepest : Sen. controu . lib . 4. Ille dolet vere , &c. Thirdly , it is a secret sorrow ( though , if there be iust occasion , he can do it also in publike ) that 's the truest sorrow , that is sine teste , done in priuate . Many can weepe at a sermon , or publike meeting , but here 's the triall of the truth of our sorrow , if it be secret , in coole blood : in times of peace , when all goes well with vs , if then wee can bewaile before the Lord our vnprofitablenesse , vnthankfulnesse , impatiency , vncharitablenesse , and other like secret corruptions , &c. Fourthly , it is voluntary . A man sends for it ( other sorrowes will come on , whether one wil or no ) prayes for it , Cares not in what else he breake , so his heart may be broken , thinkes he cannot ouer-rate it , is thankfull for it , whatsoeuer it cost him . Fifthly , it leads a man to God , as it did those Israelites at Bochin , Iudg . 2. They wept and sacrificed , and as it did Iacob , he wept and prayed , Hosea 12 It mingles it selfe with our prayers , thanksgiuings , &c. This is that godly sorrow that carries comfort in the mouth of it : giue way to that by all meanes , and entertaine it gladly ; If euer you come to heauen , it would repent you ( if 't were possible ) that you haue mourned no more , such an abundance of ioy shall be heaped vpon your heads . The Lord hath pronounced you blessed in the Text , and vndertaken you shall be comforted .

I , but when shall wee haue this comfort ?

Sol . Some you shall haue presently in this life , whensoeuer you shall haue most neede of it , but especially in the life to come . Here you can haue but the first fruits , but there you shall haue the whole haruest . Christ himselfe hath said , Blessed are those that mourne , for they shall be comforted .

And now we haue brought you past the worst part of your way to happinesse ( that which remaines is more easie ) so farreforth as you are poore in spirit , and broken in heart , you are the blessed of the Lord ; Christ himselfe here entitles you to the happinesse and comfort of an heauenly kingdome .

The sixth SERMON . MATH . 5.5 . Blessed are the meeke , &c.

WEe haue trod two steps toward blessednesse , to wit , spirituall pouerty , and spirituall mourning . Now we are vpon the third , which followes naturally from the two former . For when a man is once become nothing in himselfe , and hath turned the edge of his sorrow vpon his sinnes , hee will be meekned , and carry himselfe well toward euery body .

In this fifth verse , we haue to obserue : 1. Our Sauiours proposition : Meeke men are blessed : 2. The proofe thereof ; for they shall inherit the earth : For the first , Blessed are the meeke . Meeknesse is a grace that moderates anger both , in the affection it selfe , and in the effects thereof : For , it teacheth a man , when to be angry , how to be angry , and how farre he must , and must not be angry ; and hee that practically knowes when , why , and how far to be angry ; he is a meeke man , and so a blessed man , which is heere proued by this , that he shall inherit the earth . Where we must remember the note of a Father , that though there be mention of earth , yet there is no exclusion of heauen : For heauen he is sure of ; for earth there is no question of it , therefore the matter is heere put out of doubt by our Sauiour , that meeke men shall also inherit the earth . Obserue heere , that the blessing promised , is suited to the grace : as also in the two former ; to poore ones is promised a kingdome ; to mourners comfort : so here , to meeknesse , quietnesse vpon earth . for our Sauiour preuents an obiection . Some might say , If wee should be meeke , and sit downe by such wrongs as are offered vs , wee might soone haue enough of it : be throwne out of our estates , and by bearing one iniury , inuite another .

To this hee answers , that there is no such matter , for meeke ones shall inherit the earth , their meeknesse shall be no preiudice to their estates , they shall haue a quiet estate on earth , or at least quietnesse in their estate , yea , such a man shall haue the earth as an heyre , he shall hold it by the right of adoption , ( as the world in the originall here vsed , signifies , as also the Hebrew word vsed , Psal . 37.11 . from whence this promise seemes to be taken ) he shall haue both right vnto it as an heyre , and fruition also , for hee shall delight himselfe , saith the Psalmist , in the abundance of peace . Another man may delight himselfe in the abundance of cattle , in the abundance of treasure , in the abundance of friends , as Austen descant vpo the places , but the meeke man onyly delights himselfe in the abundance of peace : Meeknesse will bring his estate to his minde , or at least his minde to his estate : yea , it brings perpetuity too . For whereas brawling , lawying , &c. throwes a man out of his estate , or at least disquiets him in it ; meekenesse perpetuates a mans estate , entailes it to his posterity , makes it sure to him and his , yea , entitle him to the whole earth , so that whil'st a meeke man is on earth , he is on his owne , wheresoeuer he is , he is at home : So that as wee say of a valiant man , that euery place is his countrey ; it is true of the meeke man , hee can liue in any soyle , dwell in any countrey , submit to any condition , and in that respect is a blessed man . We shall haue enough to do now , to dispatch the proposition : Blessed are the meeke ; the point that from thence in few we 'll commend vnto you , is , that

Meeknesse is a grace of all men greatly to be desired , It is much commended vnto vs in Scriptures , both by precept and example , Colos . 3.12 . As wee 'll proue our selues elect of God , holy and beloued , put on meeknesse . So , Ephes . 4.2 . Walke worthy of the vocation whereunto you are called , and how ? In all humblenesse of minde , Meeknesse , &c. And as by precept it is commended vnto vs , so also by example , and that such as is beyond all exception . Moses , when God would set him forth to the highest , he giues him this testimony , that he was the meekest man vpon earth , he had not his fellow aliue : Dauid also professeth of himselfe , Psal . 131. that hee was meekned as a little childe . Christs example is propounded vnto vs by Saint Peter , 1. Epist. 2.21 , 23. Who , when ee was reuiled , reuiled not againe , when he suffered , he threatned not , but committed it to him that iudgeth righteously , leauing vs an example , that yee should follow his steps : For our sakes it was that he thus exprest himselfe in all passages of meeknesse . God himselfe hath giuen vs of this grace in his dealing with Ionah , when hee for a thing of nought , was all on a fire , and in a great passion , God ouercomes him by meeknesse , Why Ionah , why Ionah , saith the Lord , Doth it become thee , being a prophet , to be so inordinately angry vpon so small occasion ? Yea , saith he , I am iustly angry , I will be angry , yea , would I could burst , and die with anger , &c. he chides handsmooth with God , thinkes he hath the better of him , and will stand to it , that God knowes not when a man speaks reas n , if hee would terme him vnreasonable in his passion : but , God giues him not ouer so , but ouercomes his curstnesse with meeknesse . Thus you see wee haue it commended vnto vs , by both precept , and example . We 'll further shew you reason for it .

And first , from the necessity of getting this grace of meeknesse , not onely as wee haue a precept for it , but as 't is a meanes of our happinesse : for without it , there 's no blessing to be expected , 1 Pet . 3.9 . Not rendering euill for euill , or reproach for reproach , but contraily , blesssing , knowing that hereunto yee are called , that yee may inherit the blessing . A man may haue the earth without meekenesse , but no blessing therewith : Nay , there 's no heauen to be had without meeknesse : for , vnlesse you become ( in this respect ) like vnto children , yee cannot enter into the kingdome of heauin , Math . 18.3 . And as for the end , meeknesse is necessary , so also for the present ; No acceptable seruice can be done either to God or man without meeknesse . Not to God : for we must pray in meeknesse , lifting vp pure hands without wrath , heare in meeknesse , Iames 1. Receiue with meekenesse the engrafted word , &c. come to the sacrament in meeknesse ; briefely , all our carriage to God-ward , must be done in meeknesse : And as to God , so to men , we all owe meeknesse to all men ; The Magistrate must execute iustice in meeknesse , the Minister must reproue , &c. with meeknesse . A man cannot keepe house without meeknesse , hee cannot rule his wife without meekenesse , correct his childe without meeknesse , order his seruants , entertaine his friends , winne his foes , g●uerne himselfe in the crosses of his calling , without meeknesse . Such is the necessity of it .

Secondly , it is no lesse honourable then necessary . It is the glory of a man to passe by an infirmity , saith the Wise man : And see what God saith to you women , 1 Pet . 3.4 . A meeke and quiet spirit is a thing of high price with God . Lo , the great God sets meeknesse at a great rate : It commends a man to God : it commends him also to men , euen to euery mans conscience , 1 Tim . 2.9 .

But thirdly , as it is honourable , so it is comfortable too , for it puts a man into , and holds him in possession of all he hath , Luk 21.19 . In your patience possesse your soules , patience is heere taken at large , and includes meeknesse . This makes a man to enioy himselfe , and al he hath , yea , all the world ; The meeke man can sleepe and feede , when others are disquieted at bed and board , he can triumph ouer that contempt , and those indignities , which would breake a proud mans heart .

Adde hereunto the in 4th place , that meeknes is wonderfull profitable , and 1. to others , who will the sooner hearken to vs , and be ruled by us , if wee deale with them in the spirit of meeknesse . According to that of our Sauiour , Math . 11. Learne of mee , saith hee , for I am meeke . Meeknesse must be Schoole-master , if wee would haue others to learne of vs , if wee would winne vpon others : 2. Meeknesse is no lesse profitable to a mans selfe , for it safegards his person , and preserues his estate : For , who will harme you , saith Saint Peter , if you be meeke and innocent ? Or if any should be found so vnreasonable , as to mischieue you , yet , who can doe it , sith God hath vndertaken your protection , he will not see meeknesse oppressed . Thus you see , by how many names meekenesse is commended vnto vs , as necessary , honorable , comfortable , profitable : It would be easie in such a common place to be large , but wee 'll discourse no longer , but come to the application .

Are meeke men happy ? take wee notice of the misery of all such as are fierce and froward , curst and pettish , &c. their case must needes be miserable . But here all the question will be , who is the vnmeeke man ? ( giue me leaue to vse that word , because I can thinke of no better for the present ) you shall know him thus : 1. He interprets euery thing the worst way , sets the worst sense vpon euery thing , resolues all passages of men , and of God too , almost , into contempt and disdaine ; hence comes wrath , for contempt is the fuell ( as I may so speake ) of rash and vnaduised anger . As to giue you an instance , or two : Such a man passeth by his neighbour , and salutes him not , the meeke man takes it the best way , and saith , perhaps he might not see me , or it may be his minde was otherwise taken vp , and busied : The vnmeeke man is ready to conclude on the other side , that it was done out of contempt , hee saw mee , but hee would not see mee , hee scornes mee , and it was his stomacke . Againe , a man makes a feast for his neighbours , hee inuites neyther the meeke nor the vnmeeke . The vnmeeke man thinkes he doth it out of contempt , hee scornes my company , hee leaues mee out , of spleene , stomacke , &c. The meeke man construes it otherwise : perhaps saith hee , I was forgot , or if not so , it may be there was some priuate reason why hee should not call me with the rest of my neighbours ; howsoeuer , it is but a discourtesie at the utmost , and not any vrighteousnesse . Thus the meeke man makes the best and most fauourable construction of euery thing , when the vnmeeke sets no other glosse vpon all , then as done out of spleene , passions contempt .

Secondly , the vnmeeke man is implacable , vnappeasable irreconcileable : no mends will be taken , no confession , no satisfaction , no submission will serue turne , or be accepted , hee perpetuates his anger , eternizeth his quarrell . On the other side , the meeke man , though hee seeth and takes notice of a wrong , can be sensible of an indignity , yet he can say , who am I , but I may be wronged ? Or hee can put it vp , as Dauid did , as Paul did , and as our Sauiour did ; truth it is , hee is as sensible as another man of an iniury offered vnto him , but he makes not such a brawling , such a noyse . Turne a dog vpon a sheepe , and though it be sensible enough of the dogges tooth , yet it doth not whine , cry out , and keepe such a coyle as a Swine will doe ; so stands the case here .

Thirdly , the vnmeeke person will be vnseasonably and preposterously angry : he lets in anger , where hee should keepe it out , and contrarily , he is most coole , where he should be most fiery , and shew greatest indignation . In a publike cause , where the glory of God is touched , or the common good interested , you shall haue him wondrous coole and mute , and oh , saith he , you must haue patience , and beare with small matters : but in a case that concernes his owne particular ( say himselfe be touched in his penny , in his peace , in his reputation , or the like ) then none so fiery , none so furious , hee is all vpon a flame , then no penalty is thought too great , no disgrace too heauy for such a person , that hath done him such displeasure or indignity : but now the meeke man , you shall haue him in his owne cause coole and silent , as in Gods cause , zealous and earnest : See it in Moses , when he was censured , disparaged , reuiled , he beares it quietly , pockets it vp without distemper : But , at another time , when the cause was publike , when it concerned the glory of God , the good of the Church , &c. Then none so zealous , none so fiery as Moses , hee cannot brooke or beare it . So our Sauiour Christ , though in his own cause he was quiet , he opened not his mouth , but was dumb , as a sheepe before the shearer ; yet when it came to the matters of his father , that his house was prophaned , and made a den of theeues , Iohn 2. his zeale did euen eate him vp . This then is our third note of an vnmeek man , that though for himselfe , and his owne things , he bee maruelous hot , and sharpe set , yet in the things of God , hee hath no life , nor heart to stirre for Gods cause , Gospell , or Ministers .

Fourthly , as he hath no life in businesses spirituall , and is not acquainted with spirituall meeknesse in himselfe , so neither can he endure it in others . A meeke person admires this grace in another , he reuerenceth it , and wisheth ; Oh that I had such a mans patience , wisdome , meekenesse in the carriage of my businesse , and that I could behaue my selfe , as he doth : The other ( the vnmeeke man ) though he may be of a faire carriage , and expresse some naturall meekenesse , yet he derides that which is spirituall ; and if a man will patiently put vp wrongs , and for peace sake part with his owne right sometimes , &c ; hee reckons such a one , one of Gods fooles ; mocks at him , and further prouokes him , as Iulian did the Christians of his time , loading them with wrongs , and bidding , blesse themselues by suffering patiently , as their master Christ had commanded them .

Fifthly , the vnmeeke man cannot beare extreamities ; giue him great honour , hee 'll be drunke with it ; giue him great affliction , hee 'll b●e mad with it . But the meek man knowes how to bee in honour and how in dishonour : how to bee rich and how to be poo●e : how to abound , and how to want . Moses could be both a moderate fauorite at Court , and a wel-contented sheepherd in the field , he could turne himselfe to any condition . 't is certaine , that hee that cannot beare honour with moderation , the same cannot beare contempt with patience . And by this you see who is the vnmeeke man .

Secondly , see now as the man , so is his misery . 1. he forfeits all his comforts , is dispossest of all , of himselfe ; he may haue a great estate , but hee enioyes it not : he is hurried a long and tossed by his passions , as a chafed beare robbed of her whelps , he may haue many friends , but enioyes none of them . See it in Haman : hee had a wife , children , friends , familiars , &c ; to entertaine him at his returne from Court , and to welcome him home : to them he could relate his greatnesse and fauour with both King and Queene , but all this was nothing to him ; for there was a fellow in the Kings gate , one Mordecai that slights him , ( for so he pleased to construe all to contempt of him , though Mordecai could do no lesse in duty , then refuse to doe obeysance to him being a cursed Amalekite ) and therefore all this auayles me nothing , Ester 5.13 . saith hee , all his honours and preferments and freinds were not worth a rush . Yea , an vnmeeke man forfeits himselfe , as we shewed ●efore . A man in a passion is out o● himselfe : his wits are not his owne , h●s tongue not his owne , his eyes , hands , feet , heart , are not his owne ; he is not in any fit case to pray , not in case to giue thankes , not in case to liue , not in case to dye , not in case to doe any thing .

Secondly , as he forfeits all his comforts , so hee exposeth himselfe to all manner of curses and miseries , Prou. 25. vlt . Hee that hath no rule ouer his owne spirit ( saith Salomon ) is like a city that is broken downe , and without walles . As a city that is beleagured , and begirt by an enemy , if it lye open in any place , and the walles be broken down , is in danger of surprizall : so doth the froward man lye open to all sorts of miseries . Hee is in danger of Gods wrath , for as the blessing belongs to the meeke , so all curses to the froward . Hee lyes open to the wrath of the Magistrate , to the rebukes of the Minister , to the hand of his enemy : for like Ismael , his hand is against euery body , and euery bodies hand against him . Hee lyes open to the rage of the creatures , to the malice of the Deuill , to whom he giues place by entertaining wrath , Ephes . 4. Let not the Sunne goe down vpon your wrath , neitber giue place to the Deuill . He that lyes downe in wrath , hath the de●il● for his bed-fellow , a bad one though he be . Take notice now both of the man , and of his misery ; and reflect vpon your selues , and see whether you be not such as hath beene described : which if you bee , blesse not , but curse your selues rather in that behalfe .

Be aduised to enquire , and make narrow search into your selues , whether you be of these meeke ones , vpon whom the blessing is here put by our Sauiour . Meekenesse may bee defined a grace of the holy Spirit , that moderats anger , guiding and teaching a man , how and when , and when not to be angry . I cal it a fruit of the holy Ghost : for he is the authour and worker of meekenesse , Gal. 5.25 . the fruit of the spirit is meekenesse , and hereby it is distinguished from naturall meekenesse , which proceeds from a good constitution ; and from morall meekenesse , which proceedes from good education and breeding ; but this spirituall meeknesse is a fruite of the spirit , and carries away the blessing . The obiect of this grace , we make to be anger , meekenesse is angers gaoler , I meane , the the passion and affection of anger on the inside : and so it is distinguished from clemency , which is busied , not about the affection , but about the effects of anger , determining whether the penalty shall bee light or smart . Besides , clemency is a grace proper to superiours toward their inferiours , but meeknesse is a grace common to all . The mediate obiect of meekenesse is contempt ( the immediate obiect of anger ) and so it is differenced from patience , which is busied about paine , and so is reduced to fortitude , as meekenesse is referred to temperance , and is exercised about scorn and contempt . The office and worke of meekenesse wee make , to shew how to bee angry , and when , and how farre , it is angers tuto● , it lets out and takes in anger : as occasion serues and requires : for there is a time to be angry , and it is as lawfull to be angry somtimes , as it is to reioyce or grieue , but it is meeknesses office to moderate , bound , and guide it . And so meekenesse is distinguish'd from stupidity , when for want of wit or grace a man cannot be angry , though he haue neuer so good reason : You see by this time , what meekenesse is , together with its authour , obiect , office , &c : Enquire now , and aske your selues , euery man , how haue I carried my selfe in point of anger ? when the cause hath beene publique , concerned a Superiour , the common good , the glory of God , &c : Haue I then beene moued with a zeale of God , and an holy indignation ? or rather haue I not taken on excessiuely , and been vnmeasurably moued with anger in mine owne priuate quarell ? How hath mine inside been composed at such a time ? Hath meeknesse sate at the sterne , guided my course , broken all the billowes of rage and distemper ? And so for the out-side , hath meekenesse held my hands , tyed my tongue to the good behauiour ? &c ; when I was so transported with passion , what hath beene the motiue ? was it Gods or mans feare ? Gods or mans law ? Gods or mans presence ? If wee can approue our selues to God in it , well , but if vpon examination we finde , that we haue transgrest the rules and bounds of meeknesse and moderation , specially , when wee haue beene at any time extraordinarily put to 't , if then our inside hath beene enflamed , our out-side distempered ; our eye sparkled , our mouth foamed , our feet stamped , &c ; grow ashamed of thy selfe , & blush at the remembrance of this vnreasonable , vnmanly and brutish behauiour ; that thou shouldst thus put off Christs liuery , and put on the diuels : that thou shouldest make such an vnhappy exchange of ease for paine , honour for shame ; blessing for a curse ; for there is not more ease , more honour , more content in meeknesse , then there is paine , shame and discontent in frowardnesse : Besides , it argues a man of greatest folly , for anger resteth in the bosome of fooles . Charge your selues therefore with extreame folly , if you haue beene this way guilty , lay all vpon your selues , and cast not the blame thereof vpon others , as it is vsuall with most men in this case to doe : I was angry , will some say , t is true , but I had reason for it , I was prouoked vnto it , who was 't long on , they would haue angred a Saint , &c. These and the like are the common put-offs . But let vs fault and blame not so much others , as our owne pride , our owne folly , our owne selfe-loue , &c ; according as Saint Iames teacheth vs , chap. 4.1 . From whence ( saith he ) are warres and contentions among you ? Some will bee apt to answer , that such a froward neighbour , such a froward wife , &c made me breake out as I did ; No , saith the Apostle , it is euen your pride , your lusts , that warre in your members

It is my nature to be fretfull and passionate :

Solu . So , now thou hadst best lay it vpon God another while : But know that God gaue thee no such nature , thou hast made it such . And now there must bee a change wrought in thee of thy nature , in the kingdome of Christ , the wool●e and the lamb shall dwell together , the leopard and the kid , the lion and the calfe &c. And the sucking child shall play vpon the hole of the aspe , and the weaned child shall put his hand vpon the cockatrice hole , &c ; Esay 11. God shall take away the fiercenesse and malignity of their natures , that a very child shall leade them : The worst natures shall be so meekened , that they may be led any way .

Instruction to labour for this grace of meekenesse : It hath the blessing assured vnto it , it is part of your inheritance , brings quietnesse along with it ; therefore a meeke and quiet spirit are set together , 1 Pet . 3. so much meekenesse as any man hath , so much quietnesse comes to his heart , to his house , to his neighbours . Besides , you hold your estate by it ( as you heard before ) it is the best tenure , whatsoeuer you haue with meekenesse , it is blessed ; if you want meeknesse , you want all ; though you haue neuer so much : for what we commonly say of the couetous person , that he alwayes wants , — Semper auarus eget . euen that which hee hath also , the same is no lesse true of the fierce and froward , he wants what he hath , as the meeke hath what hee wants , Saint Paul through meekenesse , when hee had nothing , yet possessed all things . In a word , would you be happy both here and hereafter , get meekenesse . For meanes to attaine it , 1. you must tread Christs method . 2. vse his example . 3. labour for some of his graces , and so you shall become meeke . First ( I say ) you must runne Christs method , begin where he beginnes , and first with spirituall pouerty ; for when a man is once empty of himselfe , and nothing in his owne eyes , then hee is in case to beare the contempt of others , when others vilifie him , hee is fitted for it ; what though another man haue a meane esteeme , and thinke basely of him , he thinks as basely of himselfe , can lay his face in the dust , and there 's an end . 2. worke thy heart to spirituall mourning , this will work meekenes : If when the heart is ready to breake with worldly sorrow , wee can turne the streame into the right channell , and set our sorrow vpon our sin , this will make a man become as meeke as a lambe ; as Paul , who when he was cursed , he prayed , and so enioyed and possest himselfe , when some other through distemper would haue beene beside himselfe : Thus hee that hath learned to bee poore in spirit and to mourne ouer his sinnes , will bee a meeke man . But when sinne lyes light , then reproaches and contempt lye heauy , whereas if we truly feele the weight of sinne , all indignities will be as nothing . But secondly , as we must runne Christs method here set downe , so must we vse his example , write after his coppy , learne of Christ to bee meeke , propound him to your selues for a patterne , see how hee carried himselfe vnder contempt and indignities : some were so small that he despised them , he endured the crosse ( saith the Apostle ) and despised the shame , Heb . 12.2 . he passed them by , as a lion doth the barking of a dog , hee neuer turnes his eye toward him , or slackens his pace . Those that were greater , hee tooke vp and carried them to his Father , Psal . 22. so should we not once take notice of lesser iniuries : and such as are greater , present them to God , as Hezekiah did the raylings of Rabshakeh , he tooke and spred them before the Lord : so should we the wrongs that are offered vs , though not so much to complaine of them ( as Hezekiah did of Rabshakeh ) but to plead for them , to pray for them . 2 King 19 14. This will render vs fit to pitty them , to loue them , and to doe them good .

Thirdly , labour for some of Christs graces , which may make vs meeke , as 1. holy wisdome to know our times , when to be angry , and when not . It is the discretion of a man , saith Sa●omon , to deferre his anger , to know his season , this wisedome will teach him to take his time , to pause , to sleepe on 't .

2. Get temperance ( which is the head , to which meekenesse is to bee referred ) for if wee stand moderatly affected to outward things , if we haue learned , how to abound and how to want , if wee stand indifferently disposed vnto the things of this life ; then if we be crossed of our expectation , or disappointed of our hopes , there will bee no great distemper follow : therfore the Apostle in many places after meeknes subioynes temperance , Gal. 5. this being the mother and nurse of that . 3. faith must be laboured for . This 1. looks on God , as a father , who hath forgiuen me a thousand talents , and should I thinke much to remit some small matter to my brother ? hee hath not contemned me , so much as I haue contemned God . Thus Faith reasons , and so quieteth the soule . 2. faith layes hold on the promises , wherein God hath tyed himselfe to defend the cause of his people , to keepe their name , to cleare their innocency . My name is not in the hand of man , but of God ; who hath vndertaken to keepe it . Th●refore Dauid , Psal . 37. beginnes with faith , when he would perswade to meekenesse . Trust in the Lord ( saith he ) commit thy way , &c ; hee heapes vp many Phrases to like purpose , to perswade to Faith for this will let vs see that God will bring forth our righteousnesse , as the light ; and iudgement as the noone-day . vers . 3. to 7. the more we relye vpon God , the more meeke we shall be to beare reproaches , and to ouercome the world .

The seuenth SERMON . MATTH . 5.5 . — for they shall inherite the earth .

WE obserued , as you may remember , in this ver . these 2. things 1. a duty , meekenesse , and 2. the wages , the inheritance of the earth . Of the former we spoke the last day : The vse of Consolation we then promised you , we purposly reserue to the next point , where it will come in as fitly . Wee come now to our Sauiours reason to enforce the duty , namely , the reward of meekn●sse , in these words :

for they shall inherite the earth .

Hila● . &c. WEe shall not neede to straine so farre for the sense of the words , as to ●unne to some Metaphoricall earth , as some of the Ancients haue done , by earth vnderstanding the Body of Christ ; nor yet to some Metaphysical and transcendent earth , as others that would vnderstand it of heauen : But wee 'll take the words as we finde them , plaine earth , euen this world as it stands in opposition to the world to come , nor neede we confine it to the last age of the world , as som haue done , as if the meeke should raigne with Christ vpon the earth a thousand yeeres ; but wee conceiue it of the meeke in all ages of the world , from the first to the last , that they are here entitled to the inheritance of the earth . In handling the words , wee 'll sort the wages and the worke together , like as our Sauiour here doth , who knew well enough how to doe his worke . As before hee had promised to mourning ioy , to pouerty of spirit , a kingdome , so here the inherirance of the earth to meekenesse . And so he preuents two obiections , which might here be made , and first , that the argument is vnsufficient .

2. That the instance is vntrue : for neither will it seeme sufficient to proue a man happy , for that he inherites the earth , neither true , that all meeke ones doe thus inherite

For answer to the first , you must remember Chrysostome's note vpon the place , ( whereof wee haue minded you before ) that the Lord in mentioning earth excludes not heauen , rather hee includes it : In granting the one , hee denies not the other ; but layes earth as a pawne and earnest of heauen , that in present is a pledge of heauen in reuersion . And howsoeuer it is not alway true , that hee that hath the earth , is blessed ; yet , this must needs be true , that hee that hath earth and heauen too , is a blessed man : for heauen , he mentioneth not that , because no man doubts , but meeke ones shall speed well enough hereafter , are sure of heauen , but because meeke men commonly suffer for their meekenes in their profit , credit , peace , &c : therefore our Sauiour assures them , that they shall be no loosers by their meekenesse , no not here for the present . And thus he meetes with the first obiection .

As to the second , whereas it may seeme vntrue , that meeke ones shall inherite the earth , sith we see many of them kept short enough , and to haue no great matters in the earth ?

We answer ●irst , that these earthly things are promised vs onely in subordination to heauenly ; so farre onely as they shall be a pledge of heauen , and a step thereunto .

Secondly , wee answer that meeke ones onely haue the earth : for 1. they haue true title vnto it , as heyres they hold it by right of adoption and inheritance , as the word here vsed in the text imports . 2. they onely haue the enioyment of it , for none else haue it ( as they haue ) with abundance of peace . Psal . 37. 3. the perpetuity of it ; for the best meanes to hold the earth in peace , is meekenesse ; when frowardnesse throwes a man out of all . {αβγδ} . And thus you see the meeke is heire of the earth , it is entayled to him and his ; so that the meeke man wheresoeuer he is , he is still at home : As the Philosopher said of himselfe , that hee was an inhabitant of the world : so may the meeke man say more truely , he dwells at home where euer he is , he is neuer out of his owne , hee enioyes himselfe whereuer he goes , for he can apply himselfe to any condition , enioyes all , so farre as he is meeke . The point that in plaine english wee 'll commend vnto you , is :

That meekenesse is no way preiudiciall or hurtfull to a mans present estate here in this life : for the meeke mans estate hereafter , there is no question to be made , for meekenesse is the way to heauen : there is no grace without meekenesse , no glory without it . But all the businesse is about this li●e : for it might be obiected , if we be meeke as you would haue vs ; wee should be baffled out of all , turned out of all : No , saith our Sauiour , the case is otherwise , you shall bee no loosers by your meekenesse , it shall be no way hurtfull , but helpefull to your estate .

For proofes of the point , we wil make it appeare to you , by arguing first f●om the generall to the particular . Godlinesse is profit●ble to all things , hauing the promises of this life , and that to come , 1 Tim . 4.8 . if all godlinesse be thus profitable , it must needs bee that euery particular branch thereof is likewise profitable . It followes directly from all good logicke , euery generall including its particular . so 1 Tim . 6.6 . Godlinesse , that brings content along with it , is great gaine . It is true of the generall , it is also true of each paticular , meekenesse being one .

Secondly , from the rule of Contraries : Vnmeekenesse , fiercensse , impatiency , throwes a man out of all he hath , dispossesseth him of himselfe , and all ; makes him a vagabound vpon earth . Psalm . 37. therefore on the contrary it followes , that meekenesse setles a mans estate , puts and holds him in possession of that he hath , &c : and so is no wayes hurtfull .

Thirdly , it appeares by Gods owne testimony both in the old testament and in the new ; for the old , Psal . 37.11 . the meeke shall inherite the earth . Our Sauiour is thought to allude to this place , and to repeat it here againe in the new testament . Now all Gods testimonies are true , and also operatiue : in testifying of things to be so , hee makes them so . Things are therefore so , because God saith it , not on the contrary , God saith it , because they are so .

Fourthly , it wil appeare from the nature of meeknesse , which first is no ingrosser , no vsurper , it reynes in the affections , keepes a man within compasse , &c. Secondly , meekenesse is no waster : Nature is content with little , meekenesse with lesse . Thirdly meekenesse is no quarreller , keepes no mans purse empty , but the Lawyers ; indeed , it marres their markets . Thus you see meekenesse is no way hurtfull to a mans estate : Nay , it is helpefull , for 1 it giues a man title to that he hath , as a sonne . 2. it furthers the fruition of that one hath , for ●f it bring not a mans estate to his mind , it will his mind to his estate . And it is not the greatnesse , but the euennesse of a mans estate , that makes him happy , when his estate and his minde meete , when it fills the mouth of his desires . Thirdly , it perpetuates a mans estate , conueighes it to posterity , whereas frowardnesse , wrangling , lawing wasts mens estate , being as a thiefe in a candle ; meekenesse holds all together : for the meeke man would conuey his spirit of meekenesse to his posterity , aswell as his land ; would settle the spirit of meekenesse vpon his child , aswell as his estate . Fourthly , if the worst come to the worst , the meeke man knowes how to liue any where , in this countrey , in that shire , &c ; to comply with any estate . Paul had learned to abound and to want , and whatsoeuer his estate was , therewith to bee content : And content is the quintessence of riches ; Nay , meekenesse makes a man wise , teacheth him when to stand vpon his right , and when not ; and so hath all aduantages . And thus we see it proued , that meekenesse is no enemy , but a friend to a mans estate . And this is all wee 'll speake in prouing of the point , the businesse lyes most in the application .

Is meekenesse no preiudice to a mans present estate ? This then serues first to take off an aspersion cast on meekenesse by some ignorant and euill minded men : And first Machi●uel steps out , and tels vs that meekenes wil weaken and emasculate mens minds , and make them silly , shiftl●sse , effeminate , and take away their sp●rit Next Iulian comes forth and saith , that meekenesse renders a man ridiculous , makes him scorned and laughed at . The worldling also affirmes , that to be meeke , is the way to be trampled on , and turned out of all ; for veterem ferendo iniuriam , &c ; by pocketting vp one wrong , you inuite another . In short , all worldly men , for most part , conspire and agree in this , that meekenesse is preiudiciall to a mans temporall estate . To these all we answer 1. in generall , and there 1. to the persons 2. to the thing . To the persons that thus obiect , who are all either Atheists or Apostates , we answer , that meekenesse must needes be an excellent and noble grace , that is thus opposed by such Atheisticall and vile persons . As for the thing , we say , though meeknesse should bee some way preiudiciall to ones present estate , yet , if therewithall a man may haue content here , and heauen hereafter , it will easily bee granted a good penniworth .

But secondly , what is in meekenesse ( to descend to particulars ) that they so much mislike ?

First , say they , meekenesse takes downe the spirit of a man , makes him shiftlesse , &c

Nay , rather rage disables a man , takes away his courage , &c : as you may see in our seeming gallants our duellists , that vpon a challenge , or some indignity offered them , must out into the field , and fight for their honour ; else they shall be mock't out of their skinn●s , called cowards &c : And this they mistake for courage , which yet is nothing so , ( there is difference betweene courage and outrage ) they could ●e well enough content , and glad that the matter were cleanely taken vp , and they might spare that labour , &c : and call they this courage ? These that cannot beare with words , what will they doe if it came to deeds ? how will they looke death in the face in cold blood , when they cannot looke on life with a little contempt ? The meek man could fight as much for his countrey , as these in a priuate quarrell , yea , he could dye in a good cause ; hee can scorne that which would make them startle ; they cannot endure the breath and wind of men , when the meeke can oppose a w●rld ful of men , an hel full of diuels ; he is not afraid of a sword ; a sword ? That s nothing ; hee feares not the racke he feares not the fire , no , not the fire of that last day , hee dares looke men in the face , God in the face , the diuell in the face , &c. And will they yet say that meeknesse emasculates a man , and takes away his spirits , which makes him thus couragious , and shewes him to be a man indeed ?

But secondly , it is obiected , that meeknesse is contrary to a mans credit , an enemy to his esteeme , will make him laught at by all men .

By what men ? If you speake of wisemen , wee deny that they will thinke the worse of any for his meeknesse . As for mad men , it is no preiudice to be of small account with them . It is passion , rage , reuenge , that in true account brings dishonour . Therefore Salomon , the wisest of men , doth alway resolue passion into folly . Anger , Prou 14.17 . Eccles 7.9 . saith he , resteth in the bosome of fooles : But meeknesse teacheth a man wisdome in this respect , sheweth him when to be angry , and when not , teacheth him with whom , and how farre to be angry , &c. It preserues wisdome , and is therefore referred to temperance , which for that cause is called {αβγδ} because it teacheth a man his times , his postures , his seasons , and his measures of anger ( and in that we know , consisteth greatest wisedome ) that if there be iust reason , none so angry , as the meeke man , as if not , none so patient .

Thirdly , they say , meeknesse is some wayes lossefull , harmefull , in regard of a mans estate : for , if we should put vp wrongs , and quietly passe by iniuries , a man might quickly be stript of all he hath , he might soone lose all , hee might haue fleece and fell too pulled ouer his eares , as it were .

Anws . Admit that one vndergoe some losse , and beare it meekely , what should hee get by striuing , wrangling , lawing ? this were to runne from the drouier to the butcher , as they say ; Meeknesse may perhaps lose a man his coate , but lawing , coat and cloake too . If meeknesse cannot get remedy of a wrong , by going to the Magistrate , it teacheth him at least to possesse his soule in patience , it lets a man sleepe vpon that which would make a proud man burst , let s him enioy himselfe : but if need require , and remedy be there to be had ; meeknesse puts not out ones eyes , that he should not see a wrong , or seeke redresse , but commends him to the Magistrate rather , and giues him leaue to take the benefit of the law .

But are we not bidden to part with our cloake to him that takes away our coate , rather then to take such course with him ?

Our Sauiour in that place condemnes not all going to law , ( which in some cases may be lawfull ) but he there intends to forbid all priuate reuenge , of a mans selfe , in case hee be wronged : Or he speakes comparatiuely , as if he should say , rather suffer two wrongs , then doe one .

Fourthly , they obiect that meeknesse is preiudiciall to a mans peace ; for if wee still beare , and forbeare , and put vp iniuries done vnto vs , wee shall neuer haue done .

We answer , this is most true , on the contrary side , if a man be rough , busie , quarrelsome , hee shall haue both his hands full quickely : but , meekenesse preuents that mischiefe , small matters it sees not , or if it doe , yet it makes not such a putther about them : or if it see iust cause to go to law , it teacheth a man how to vse the law , seasonably , charitably : yea , if there be no remedy to be had by a course of law , meeknesse wil make a man deuour and disgest that which would breake a froward mans heart , or put him out of all good tune and temper . Therefore if any of you receiue any hurt or dammage , if you suffer in your peace , profit , credit , &c ; Lay not the blame vpon meekenesse , that neuer did hurt any man , nor euer will , in heauen or earth : but passion , reuenge , iealousie of our reputation , and the like are the things that breed all the broyles , doe vs all the mischiefe .

For a second vse , we must call vpon euery man to set open the doore to meekenesse , giue entertainment to this guest , and bid it welcome , wooe it and win it , for it is the whole of a mans estate , 't is present happinesse . The meeke man , where will not hee liue ? what will not hee enioy ? as on the contrary , if a man be proud , froward , passionate , what house is good enough ? what far● fine enough ? what estate will giue him content ? the meeke thinkes all too good , and that which the proud man scornes , would serue his turne well enough . Well , if you would make your selues a lasting , comfortable estate , giue way to meeknesse . A man wants no thing but meekenesse , let meekenesse therefore haue her perfect worke , as Saint Iames speaketh , for it answers all things .

What is the office of meeknesse , and it 's perfect worke ?

Wee told you before , to moderate anger , to giue way to it , when reason sets it a worke , and when not , to bridle it , and shut it vp . Anger is vicious , when it is 1. vnreasonable : 2. vnseasonable . Vnreasonable , I say , first , for want of matter , when a man 's angry , and knowes not why or for what , this is an vniust anger : Secondly , for want of measure , when one's angry beyond all reason , is carried beyond the bounds of discretion and charity , he froathes , he stamps , he stares , his eyes sparkle in his head , he belches out oaths and curses , and layes about him like a Bedlame , like a beast . Now , in such a case , meeknesse steps in , playes the Constable , sets downe this inordinate anger , takes away ' its weapons , frames all well , makes all quiet .

Secondly , as anger is then vicious , when it is vnreasonable , eyther for matter or measure , so when it is vnseasonable , as in a mans priuate cause and quarrell sometimes . There is without question iust cause sometimes to be angry , ( and then it is no lesse a sinne not to be angry , then to be angry without reason ) as when God is dishonoured , his name prophaned , &c. In such cases a man is bound to be angry , as Moses and our Sauiour Christ were : so for publike wrongs against the common good : yea , in some priuate iniuries , as , if a man be wronged in his wife , wronged in his children , &c. 't is lawfull to shew anger : yea , if in his owne particular hee be wronged in his estate , in his place , ( which is Gods place ) in his name , which is Christs , and reacheth euen to Christ ( for a Christian quarters armes with Christ himselfe ) here it is fit to be angry : anger being the whetstone of fortitude , ( as he said ) and of other graces , it sharpens , and sets an edge vpon them all , fits a man for prayer , for correction , for shewing of mercy , &c. and quickens him to any other duty . And thus meeknesse teacheth a man when , and how to be angry ; therefore study and striue to get meeknesse in generall , as , but for particular cases they are for a chayre , not for a pulpit , depending vpon circumstances .

But how should wee doe to get it ( may some say . )

We told you before , and will therefore be the briefer now : looke in our Sauiours method here , and vse it . He begins in spirituall pouerty , and so passes , by mourning to meeknesse . Certainly , this is the way , walke in it : First pull downe thy selfe , make no great reckoning or account of thy selfe , and this shall be a step to meeknesse : For what 's the reason that euery indignity , and discourtesie from another , seemes so vnsufferable ? Is it not because men thinke too well of themselues , and set themselues vp aboue the market , aboue their worth ; therefore learne to thinke soberly of thy selfe , and as thou shouldst thinke , if thou wouldst be meeke : for then say another man contemnes and thinkes basely of me , why , I haue as meane conceits , and thinke as basely of my selfe , and so we are agreed .

And so secondly , for spirituall mourning , turne the edge of thy sorrow vpon thy sinnes , diuert the streame that way , and thou shalt be meekned : but if thou look on thy wrongs still , and neuer on thy sins , there wil be no end . Be acquainted therefore with these two graces , and these will take downe ones spirit ; make him lay his face in the dust , tame him , and make him fit to beare any thing .

Comfort to those that are truely meeke : this grace brings it 's wages , carries it 's comfort along with it , it payes a man presently : for , first , it frees him from those wrankling , vexing , galling euills , enuy , passion , rancour , malice , that eate thorow the heart : Secondly , it perfects all the powers of the soule , as 1. The vnderstanding ( to begin at the vpper end ) Rage is a short madnesse or phrensie , as one said , throwes the minde off the hinges , puts a man besides himselfe : but , meeknesse ballasseth the vnderstanding , and keepes it vpright .

Secondly , for the memory , it is confounded by passion and distemper , so that an angry man knowes not what he said , or what he did an houre after , will not owne what himselfe spake erewhile , cannot beleeue hee was so senselesse , or absurd , &c. whereas meeknesse heales the memory , makes a man remember onely what hee should , forget what hee ought , as the Orator reports of Iulius Caesar , that he could forget nothing but wrongs , remember onely benefits : So it is true of the meeke person , hee hath the gift of memory , for such things as hee ought to remember , and the Art of forgetfulnesse in such things as he ought to forget .

Thirdly , it composeth the affections . Anger disorders the affections , raises mud , iumbles and and rings the bells backwards , as it were : but meekenesse keepes them in right tune and tone , it keepes them in order :

And as it perfects and preserues the faculties of the soule , so likewise it reacheth to the body ; rage drinkes vp the marrow , and naturall moysture , makes all the parts consume and languish , makes way for death : but meeknesse brings content , and so cherisheth the body ; it is life to those that find it , and health to all their flesh .

Nay , it reacheth vnto the estate . Rage , as an vnnaturall heat , comsumes the estate : but meeknesse as the beames of the Sunne makes all to thriue and prosper about a man . Adde to all this , that it setles a man in the comfort of his Adoption , assures him of his son-ship : as in the Text , The meeke man shall inherit the earth , as a sonne inherits . There is no humour sweeter to a man , then reuenge , none more agreeable to corrupt nature : as on the contrary , nothing more argues a supernaturall worke of grace vpon the heart then meeknesse ; and therfore you shall obserue , our Sauiour culls out meeknesse among all the rest of the graces , and sets it in that excellent , both prayer and forme of prayer which hee hath left vnto his Church , as a certaine euidence of sinne forgiuen to vs , if wee can haue hearts to passe by the trespasse of such as haue wronged vs. There is no surer signe then this , that the spirit of meeknesse rests vpon a man , that Christ and his meeknesse is his , &c. This grace , wheresoeuer it is , assures the heart , and makes it hold out in the midst of all temptations .

But what 's all this to mee ( may some one say ) I am apt to be angry , fumish , fretfull , to breake out into passion , and cannot command my passions , nor keepe them within compasse .

You must learne to distinguish betweene the affection of anger ( that 's naturally good ) the vertue of anger , as I may so say , ( for that 's morally good ) and the vice of anger . Meeknesse corrects and curbs in onely this last .

How shall I know when anger is a vice ?

We told you before : You shall know it , first , by the cause , namely , when it is without cause , or , secondly , without sufficient cause , or , thirdly , knowne to vs to be sufficient .

Secondly , you shall know it vicious by the effects , when it whets vs not on , and furthers vs to all duties , when it hinders not sinne , and whatsoeuer stands in our way to goodnesse , then it is vicious , and must be suppressed by strengthening the iudgement , to be as a curbe to passion , as by mortifying and slaying all inordinate lusts and affections , for these yeeld fuell to rage and passion . And for the outside , if wee cannot keepe passion , but it wil boyle within , yet smoother , and suppresse it , that it breake not forth to thy reproach , and this by taking time , not venting it presently : Hence was it , that heathen Philosophers and others , gaue rules in such cases to deferre the execution of wrath , to sleepe vpon 't , to say the Alphabet so many times ouer , &c. But Dauids course is very remarkable and exemplary ; when he felt the fire kindled within him , Psal , 39. What meanes vsed he to keepe it within the chimney , that the house were not burn'd ? he layd a law vpon his tongue , he vseth three words in one verse , all to the same purpose , as if hee should say in plaine English , I was silent , I was silent , I was silent , and all this to expresse how he kept in his passion , that he might not offend with his tongue . In this case , is it wisdome to doe as I haue knowne some will doe when they are ouercome with drinke , they haue had the wit to say little in their drinke , till they had got to bed , and slept out their distemper . Now passion makes a man as drunke as wine , or any other liquour : It shall be good therefore for a man to sleepe out his passion and not , to giue way vnto it , or to breake out into words : And if meekenesse must ouer-rule and order vs for words , much more for deeds ; when wee are distempered , it must tye our hands to the good behauior , that we doe nothing till our anger be ouer , and the fit be past . It was the speech of a very heathen , I would smite thee , but that I am angry . Stretch not out thy hand , during the distemper of anger , eyther by way of correction or reuenge .

I , but what comfort can I take in suppressing passion in the outward man , so long as I feele it burne , and boyle within against my brother ?

Solu . Here we must distinguish : 1. for persons : 2. things : for the first , If any man hath wronged me , I may lawfully take notice of an iniury done mee ( as Iacob did of Labans hard vsage of him ) and iudge the fact , and be moued at that , so long as I iudge not the man , nor censure his person . Secondly , for things , there is a double reuenge , publike and priuate ; priuate reuenge is in no case lawfull , publike may be : It may be lawfull for mee to say to the Magistrate , as the widdow did to the vniust iudge , Auenge mee of mine aduersary : and the Magistrate may lawfully right and auenge mee , so hee doe it not with a priuate vindictiue minde : yet in all this , it must be remembred , that I doe it with a desire of healing the party , and not of disgracing him .

If I should put vp such an iniury , or sit downe by it , I should be ouercrowed , and if I should enter into a course of law , I could not doe it without spleen ; what shall I do in such a strait as this ?

First , be resolued and assured thy cause be good , by comparing it with the Scriptures , or carrying it to Diuines in priuate ( to speake to each particular case in publike , would take vp much time , and make a long discourse ) Secondly , goe not this way to worke , by lawing , but in a case of extremity , when no other meanes will serue turne . Thirdly , pray before , that thou faile not in the maner , and wherein thou hast failed , be 4th . humbled after , and then thou maist take the benefit of the law without preiudice to meeknes .

But how shall I know my meeknesse to be spirituall , such as brings the blessing along with it , and not meerely morall ?

Spirituall meeknesse first begins at the heart , makes conscience of the thoughts , and humbles a man , because hee cannot suppresse euery rising of his heart against his aduersary , nor pray for him so heartily as hee would : Secondly , for words , meeknesse renders not rayling for rayling , reuiling for reuiling , but makes a man pray with pitty , for such as reuile him without all pitty ; being curs●d , saith Saint Paul , wee pray : Third-Thirdly , it is alwayes orderly , regular , makes a man most angry , where there 's most cause ; as it keepes it in , where there is none , or not sufficient cause . Search now your selues for this spirituall meekenesse , and finding that you haue it , blesse your selues in that behalfe , and know that meeknesse hath the promises of both liues , and is no preiudice , or hurt at all to a mans present estate ; and whereas heathens speake wonders of their owne meekenesse , know that their meeknesse is but a shadow , a brauadoe to the eye , there being nothing positiue , reall , God-like in it ; in truth , as Austen well , no true vertue where ther 's no true Religion : De Ciu . Dei . lib . 19.

The eighth SERMON . MATH . 5.5 . Blessed are the meeke , for they shall inherit the earth .

WEe haue gone two steps toward true blessednesse , wee are entred vpon the third , and should now proceed to the fourth , to wit , spirituall appetite , in the 6th verse : Blessed are those that hunger , &c. Much hath beene said already of meeknesse , wee can neuer say enough of so sweete a grace : wee haue shewed at large how commendable this vertue is in it selfe , and how profitable also , and that it is no preiudice at all to a mans estate in this life ; wee can hardly leaue it thus : That which wee will doe more , is to make answer to some doubts and scruples , that may here fall in . And for our more orderly proceeding , wee will make vse of that distinction of Austen ( though in another matter ) Meeknesse hath to doe with three sorts of people , namely , those aboue vs , those about vs , those beneath vs , besides our owne particular ; from all these some questions may arise , that doe deserue an answer .

For the first , it may be demanded , how a man is to beare himselfe toward God in point of meeknesse ?

Whereunto wee answer , that he must be most angry for God , but neuer angry with God . To be angry in Gods cause , and at his dishonour , wee shewed before , to be one spectial property of true meeknesse . A man must be so hot in no businesse , as in that wherein the glory of God is touched and impeached : but to be distempered and angry with God , it is vtterly vnlawfull : For he is so iust , and holy , can doe nothing worthy of our anger ; and again , he is so great , that he comes not vnder our censure : ( for a man must necessarily passe an act of iudgement vpon him with whom hee is angry ) hee is too great to stand at our barre , and wee too meane to sit on the bench , when his actions come to be scanned . Here therefore let euery one learne to vayle and stoope , and not to repine or fret , whateuer God doth to him , or where euer he sets him : Let him lay his hand vpon his mouth , with Iob , and vpon his heart too , and take heed of the least grudge a-gainst God , as if hee did not all things wisely , all things perfectly : Thus did Aaron as you may read , Leuit. 10.3 . when the Lord had smitten his two sonnes with sudden death , hee held his peace , saith the Text , hee durst not once mutter at the matter , but subscribed to Gods perfect iustice , without more adoe . And hence it is also , that the Prophet so calls vpon his owne heart not to be distempered , or disquieted , because he had to deale with God , who howsoeuer he handle vs , wee must not suffer such reasonings once to arise or abide in our hearts , why should God deale so hardly with me , or why should I be so seuerely dealt withall ? but let all such carnall disputes and reasonings be presently husht in the soule , and learne to subscribe to his perfect wisedome , and authority in all things , though they fall out neuer so crosse and contrary to our expectation or desire .

But though I may not be angry with God himselfe , yet may I not be suffered to be angry with the works of Gods prouidence ? For thus we haue many , that howsoeuer , they will not plainly flie out , and vent their passion against the prouidence of God , vnder that name , yet when they haue set a new name vpon it , as of fortune , lucke , chance , or the like ; they let fly , and lay about them , as if they were mad , they raue , and stampe , and sweare , and curse at their hard hap , euill chance , bad luck , &c. which indeed is nothing else but to flie vpon the prouidence of God , which disposeth all things , and reacheth euen to things casuall , as well as things necessary . The question here , then will be , whether a man may not be angry with some of Gods workes ?

For answer hereunto , we must know how to distinguish of Gods works of prouidence : These are of two sorts : 1. immediate : 2. mediate ; such of them as come immediately from Gods owne prouidence , such as wherein the creature enterdeales not , meddles not with them , these cannot be but well , and against these we may in no case shew our selues angry , or displeased . But secondly , such of Gods workes as hee doth mediately , by meanes of an instrument , whether some euill spirit , or man , in such a case , it is not denyed vs , to be angry in some sense . Thus Dauid was angry , the Text saith , When the Lord had smitten Vzzah with sudden death : But with whom ? not with God , but at Vzzah , and at the Priest , for that ouersight of their's , whereby the Lord was so prouoked .

But how must I carry my selfe toward God , in case I haue beene prouoked by my brother , and so distempered by reason of some iniury that hee hath done mee ? whether in such a case may I come before God in prayer , sith the Apostle bids men lift vp pure hands to God without wrath ?

For answer Anws . to which question , you must be told that there are two sorts of anger , ( as hath beene aboue said ) one reasonable , and warrantable : and so if a man be iustly angry , displeased vpon good ground , it need not be any barre to his comming before God in prayer : Nay , as thus , a man ought to pray the rather , that God would sanctifie his anger , and that he would make it of naturall , spirituall . But , if his anger be groundlesse , and vnreasonable , hee is to confesse and bewaile it in prayer , to complaine of it vnto God , and to craue strength against it : For , so long as a man retaines a settled resolution of malice , hatred , reuenge in his heart , hee is not in case to pray ; and if he doe pray , hee hath his answer giuen him by the Prophet , Psal . 66. If I regard iniquity in mine heart , the Lord will not heare my prayer : so that such a one , may see by that what hee shall trust to , as touching his prayers . But if a man finding himselfe thus causelessely distempered , shall recall , and checke himselfe , and be moued with dislike , and detestation of this euill in himselfe , and so come to God for helpe and cure ; there need no question be made , but hee may confidently come into Gods presence .

I , but our Sauiour bids , If I bring my gift to the Altar , and there remember that my brother hath ought against mee , to leaue there my gift , and first , be reconciled , and then come and offer my gift : what shall I doe now in this case , if being desirous to reconcile my selfe to mine offended brother , I cannot come at him , I cannot speake with him ?

I answer , there is a two-fold reconciliation : the one votall , the other actuall . Though matters so stand , that I cannot actually reconcile my selfe , yet , if I be desirous so to doe , and am resolued to take the first opportunity : to offer reconciliation , it is sufficient , and shall be accepted .

But what if my brother be vnreasonable in his demands , that I cannot satifie him but with sinne ?

Anws . In such a case , the Apostle fits vs with an answer , Heb . 12.14 . Follow peace , saith he , with all men : but what followes ? and holinesse ; we must conclude , no peace without holinesse ; the very heathen would goe no further with his friend , then Vsque ad Aras .

But what if my offended brother shew himselfe irreconcileable , implacable , so that he will not accept of peace , hee will not admit of an amends offered him , no confession , no submission , no satisfaction will be taken , or serue turne ; what then ?

Why , yet do thou tender it , and so doe thy duty , and thou art discharged , though he be not satisfied . The ground of this answer , is that speech of the Apostle , Rom. 12.18 . If it be possible , as much as lies in you , liue peaceably with all men . If wee can be at peace with all men , if some refuse , and will not , who can helpe it ? onely let not the stay be on our part , and wee need not trouble our selues , or be hindred from prayer . And thus much be spoken to shew how wee are to carry our selues toward God ( aboue vs ) in point of meeknesse .

Now , as concerning men ( that are about vs ) eyther they are our friends , or our foes . And first , meeknesse is such an excellent grace , as hath beene said , the question will be , whether I may make such a man my friend , as is giuen to passion ; sith Salomon forbids to make any friendship with an angry person .

Wee answer to this , by distinguishing of friendship . There is a friendship of amity , and a friendship of familiarity . That former , of amity , a common friendship we must hold with all men : but the other of familiarity , wee must not grow into with an angry man . But here againe , wee must distinguish of anger : There 's 1. anger mortified & subdued in a man , and with such , nothing hinders , but we may be a familiar friend . 2. Anger in the raigne thereof , and with such , a man is not to make friendship , namely , with such an one as is a man of anger , that cannot rule himselfe , hath no command ouer his passion , but is in bondage thereunto : Shunne familiarity with such , saith Salomon , and his reason's good : For , saith hee , by being inward with him , thou shalt learne his manners . For all loue and liking growes from likenesse ; all friendship comes from agreement of manners ; so that there must be some correspondency betweene you that are familiar . Now hee will not come to thee , and thou must not come to him , therefor contract no friendship with such an one as is vnder the power of anger .

But how am I to be angry , and in what sort must I beare my selfe in mine anger toward a friend ?

I answer hereunto two waies : 1. Negatiuely , and so we must not be angry with any one : First , for that which is good , for that is the diuells anger . Secondly , not for things meerely indifferent , for in these , there is a liberty permitted : Thirdly , not for infirmities , either naturall , or ordinary , and vnauoydable : For these none are without , nor can be ; and here to shew our selues to be angry against others , is to forget our selues to be men .

Secondly , I answer positiuely : we must be angry onely for sinne ; and not simply for sinne neyther , but as it carries some obstinacy , wilfulnesse , and contempt along with it , as that hee will not be ruled by counsell , take no warning , &c. Here onely we haue leaue and liberty to be angry : For contempt is the proper obiect of anger , as wee shewed before : And thus much of the carriage of our anger toward our friends .

As for a mans foes , the question will be . Must I forgiue mine enemies ?

Yea , thou must forgiue .

But then how farre am I bound to this ?

I answer ; There is an act of the vnderstanding , which is to take notice , and be sensible if a wrong done me . 2. there is an act of the memory , which recoyles vpon it selfe , and remembers that such a thing was done . 3. there is an act of the will , an auersenesse and distasting of the iniury , whereby I am offended and displeased thereat . These three acts no man can haue the command of in himselfe , or hinder ; but that when he is wronged hee shall see it , remember such a thing to haue beene done , and be moued with iust dislike of it . But then yet there must be 1. an act of the Iudgement , whereby , though there haue beene a trespasse done me , yet vpon confession and satisfaction , I will not impute it , or reckon it to him that hath done it : though it sticke in the booke , yet it shall be crossed out , as it were . And 2. for matter of Reuenge , I must alwayes forgiue , as euer I looke to be forgiuen of God , not returning like for like ; not rendring reproach for reproach , or one iniury for another , but contrarily blessing those that curse me , and ouercomming euill with good : for herein Religion and Christianity triumphs ouer all Morality .

But what then ? May not a man that is wronged goe to law with his aduersary ?

Yes , in a case of extremity , when peace and right cannot otherwise be had : In the last place , and where there is no other remedy , like as men may in some case goe to warre , namely , when peace can be purchased by no other meanes : So may they also in like case goe to law , but alway in reference vnto peace to ensue , and with a peaceable and charitable heart , vsing law as a father doth the rod , full sore against his will .

But may I not seeke to auenge my selfe vpon mine enemy ?

No , thou maist lawfully wash off false aspersions cast vpon thy name : thou maist also defend thy selfe , in case necessity make thee a Magistrate : but by no meanes reuenge thy selfe . Thou maist goe and say to the Magistrate , as the importunate widdow in the gospell , Auenge mee of mine aduersary ; and the Magistrate may lawfully doe it , so it be not done with a malicious and vindictiue mind , but to do it thy selfe in thine owne cause , is to set thy selfe in Gods throne , and to take his office out of his hand : For , Vengeance is mine , saith the Lord . And thus wee see how wee are to carry our selues also , in point of meekenesse , toward those about vs , both friends and eenmies . Next for a mans selfe :

How shall I know mine anger to be right and approueable ?

Look first to the heart : secondly to the outward man . If our anger doe no whit impeach , but rather perfect the powers of the soule , and for the outside , if it quickens vs to good , edgeth vs to duty , beats downe sinne in vs , breakes thorow all hinderances to obedience , makes vs more fit to reproue , to pray , &c. Then it is good .

But is it not lawfull for mee to continue angry for a time , to sleepe on 't ?

There is a double anger : Iust and vniust , or , if you will , the vertue of anger , and the vice of anger . In that anger which is iustly conceiued a man may lawfully continue , so long as the cause continueth : As put case , I haue a dissolute and sinfull childe , that notwithstanding all admonition , &c. takes bad wayes , and goes on in an euill course ; if hee 'll sleepe in his sinne , I may sleepe in my anger , nay , it is required of me so to doe , till hee mend his manners . But when anger is naught , and vicious , wee should not admit it at all into our hearts : but if wee cannot chuse , it will thrust into our hearts before wee are aware , beat it off , shut it out ( that's next : ) Suffer it not to lodge with vs one night : For , in giuing place to it , wee giue place to the diuell ; and if wee suffer the Sunne to goe downe vpon it , t●e diuell becomes our bed-fellow . But if there be iust occasion giuen of anger , then vpon confession , submission , &c. it must be layd downe ; as on the otherside , if the cause continue , wee must continue the medicine , so long as the bad humour remaines to be taken away : But if thine anger haue beene vniust , or vnreaso●able , cashiere it quickly , and make riddance of it : Let not the Sunne goe downe vpon it , saith the Apostle . Hee seemes there to allude to that law recorded by Moses , whereby it was prouided that the malefactor that had beene hang'd vp before the Sunne , should be taken downe from the tree , before the Sunne went downe ; so must rash anger be stickled , and dimissed , and not suffered to lye downe , or lodge with vs for a night .

But how shall I know whether I forbeare anger , and curbe it in , for conscience sake , sith many , we know , doe it meerely of policy , and for some further end , to catch their enemies at a bay , and to take the better aduantage ?

Looke to thine inside : for there will easily appeare the difference . A man may for some odde ends and by-respects in very policy , hold his tongue , and hold his hand , when hee is angry with another : But he that doth it for conscience sake , hee lookes to his heart , and blames that for inward boylings , and distempers , is angry with himselfe , for his want of loue to those that beare him ill will , and doe him despite , that hee hath no more power to forgiue them , that he can pray no more freely for them , &c. And thus you may distinguish of anger , as touching your selues .

Come we now in the last place , to speak of those that are vnder vs , and how wee are to exercise meeknesse towards them . And first for reasonable creatures . Secondly , for the vnreasonable : For reasonable creatures that are vnder vs , as seruants or the like . The question here , is , whether a man may chide in anger , or smite in anger , &c.

The Answer is , we may , though not with rayling , chafing , crying out , ( as the Apostle hath it ) In case we are to giue a sharpe reproofe , wee may be angry according to the nature of the fault , it is now lawfull , or neuer ; for anger sets an edge vpon it , it is the whetstone of fortitude , necessary in such a case : So likewise it is lawfull to smite in anger , so it be not in blustering furious , disordered anger , whereof wee haue spoken before , for so the very heathen would not smite ; I would beat thee , said hee to his seruant , but that I am angry : for indeede , when a man is besides himselfe , through rage and fury , it stands not with discretion , as the very heathen could see , and say , to stamp , fume , fling , &c.

And thus we see how far a man may be angry , and how farre not , with such of the reasonable creaures as are vnder him , as children , seruants , &c.

Now for the the vnreasonable , it may be demanded , whether one may be angry with them or not ?

Wee answer , that for as much as they haue no sinne ( to speak properly ) but only somewhat like it , as to be vntowardly , vnusefull , &c. Here a man may doe something like anger , as hee may be displeased at them , hee may correct them in his displeasure , so that hee doe it for the mending of his beast , and not for the madding of it , as some furious bedlams doe . For here , for the most part , it is verified which the Poet speakes ( we 'll borrow his words , though with some alteration of the sense ) Delirant reges , the master dotes , and is in fault , and then plectuntur A●hiui , the poore beast payes for it ; the Master lames his beast , and then beates him for stumbling , sterues him , and then spurres him for not performing his iourney . Nay , some are so mad , and voyde of reason , that they will euen rage , and storme against the very insensible creatures , in case they are crossed in them : as if a chaire or stool stand but in their way , they ll spurne and fling , and make it smart as much as lies in them to do . These be the parts of mad men , not of meeke men ? And thus we haue shewed you how you ought to behaue your selues in point of meeknesse toward God , your selues , and others , whether aboue or below you . And this is all we 'll say to the grace it selfe , here commended . There remaines yet one case more to be resolued , arising from the reward here proposed . For they shall inherit the earth ; For , here some may make question , whether a man may serue God in reference to the reward , or not ?

There is a two-fold reward propounded to the obedient . The first is spirituall and eternall , and of this there is no question to be made , but a man may help himselfe by respect to this recompence of reward , for it stil refers a man to God , tends hereunto to make him capable of God , to be vnited more closely vnto him , and to haue more full fruition of him , for heere God is the reward : But secondly , there is a temporall reward , as to haue health , wealth , credit , &c. Now , here 's the doubt , whether a man may serue God for these or not ? I answer : these outward things haue a double relation : 1. As a man propounds them to himselfe , as his vtmost end ; and to make them so , is altogther vnlawfull : for God must be our vtmost end in all , wee must loue and obey him principally for himselfe : But 2. as other outward things are meanes vnder God to bring vs vnto him , so we may vse them as helpes , though wee may in no case haue respect to any thing aboue God , or beyond him , yet vnder him wee may .

But is not this a mercenary seruice that is thus performed with an ey to the reward ?

No , for God makes it a reason to vs to draw vs to obedience , & we may very lawfully serue God vpon his owne motiues . If hee make it a reason to vs , ( as here in the Text , and otherwhere ) wee may well make it a reason to our selues . Indeed , it is true , that hee that serues God onely for outward wages , that will follow him no longer then hee feedes him , clothes him , &c. his seruice is mercenary : But if a man will sticke to God , as Iob did , and doe him seruice in want , as well as in wealth ; in aduersity , as well as in prosperity , euen then , when he hath little or no wages at all for present , he need not be troubled with doubts , of this nature . Indeede , Satan accused and charged Iob before the Lord , that hee serued him not for nought , but let ( saith hee ) Gods hand be vpon that which hee had a while , and hee would curse God to his face : but the Lord cleares him , and Iob cleares himselfe of that slander : for whether God giue him the things of this life , hee 'll be his seruant , or whether hee take them away , hee 'll be his seruant too : and therefore Iob is no mercenary , as the Diuell vniustly laid to his charge ; in the meane wee need not doubt , but that if God giue vs temporalls , wee may vse them as encouragements to further holinesse and obedience . And now wee haue said , what wee haue to say of this grace of meeknesse : but though wee haue done speaking of it , yet neither you nor I , must haue done practising of it . It is of continuall vse in common life . Apply your selues therefore to the practice of it ; for if you know these things , happy are you if you doe them . And so wee dismisse this duty also , and proceed to the 4th step of blessednesse , euen spirituall appetite , as you haue it in the 6th verse : Blessed are those that hunger and thirst after righteousnesse , for they shall be satisfied .

VERSE 6. Blessed are those that hunger and thirst , &c.

FIrst , God conuinces a man of his owne emptinesse , let s him see himselfe spiritually poore ; thereupon he begins to mourne in himselfe : this mourning meekens him , and that meeknesse leads him to an earnest desire , and hungring , and thirsting after righteousnesse . And this for the order . In handling the words , wee shall speake 1. of persons , 2. things . The persons , are such as hunger and thirst : where obserue , that emptinesse is one thing , hunger is another : that is the cause of this : besides , pouerty of spirit , and emptinesse is a worke vpon the iudgement , but spirituall appetite , vpon the affections : For the matter , Hunger ( thinke the same of thirst ) is a strong and painefull affection : what it is , we neede not tell you ; onely thus much : As in the naturall estate , so likewise in the spirituall there is a spirituall life , spirituall food , spirituall appetite , which is here called hunger and thirst after righteousnesse . And as in the naturall life there is 1. a desire of preseruing it : 2. whereas life consists in the iust mixture of heate and moysture , that which preserues it , is the due receiuing of such things as are agreeable thereto , both hot and moyst , the desire after which , is called hunger in some cases , thirst in other : So it is also in the spirituall life of a Christian : there is a desire of preseruing of it , and thereupon followes an earnest appetite after the meanes of preseruation : Now our Euangelist here names both hunger and thirst , first , because both argue a iust temper and constitution of the soule . Secondly , wee need both meate and moysture , and thirdly , the ordinances of God doe make a full supply of both , and therefore hee requires both vnto the making of a man truely blessed ; but because all kind of hunger inferres not blessednesse , therefore our Sauiour limits the proposition , and shewes in the Text what kinde of hunger hee meaneth , euen that which is ( after righteousnesse . ) The obiect then of this holy hunger is set downe to be righteousnesse . This darkens not the Text any whit , Maldon . ( as the Iesuite saucily enough saith ) The truth is , they with their glosses doe greatly obscure the Text , whiles they iumble , and confound the graces together , making this hungring , and thirsting after righteousnesse , to be the same with pouery of spirit , or with suffering persecution .

But by righteousnesse here , wee vnderstand ( as Caietan well interprets it ) vniuersall righteousnesse , a word of great latitude , for it comprizeth not onely all morall vertues , but also all diuine and spirituall graces , faith , patience , loue , and the rest . It also inuolues all the meanes of grace ( Gods holy ordinances ) that tend thereunto . In this large sense , we shall read the word Righteousnesse taken in other places of Scripture , as where our Sauiour tells his fore-runner , Iohn , that thus it behoued them to fulfill all righteousnesse , Math . 3. And Iam . 1. The wrath of man , saith the Apostle , doth not fulfill the righteousnesse of God . You see now ( beloued ) the persons , who they are that hunger , and thirst after righteousnesse , namely men that are carryed with earnest desire after all grace , in all the meanes and ordinances . And these are here pronounced ( blessed men ) not that their hungring and thirsting after righteousnesse is any cause of their happinesse , nay , it is scarce a part , but it is a meanes , and way leading vnto it . And herein appeares a difference betweene philosophicall beatitude , and that which is Theologicall ( the Christian mans happinesse ) The former lookes onely to the end ; and cries out , ante obitum nemo , &c. No man can be said to be happy before his death , till there be an end of him : but Theologicall happinesse hath a strong influence into the meanes ; euery step tending to happinesse , hath happinesse ; euery means to it , inferres it , yea , euery particular grace , ( as here spirituall appetite ) proues a man blessed ; And this is further confirmed by our Sauiour , in the wotds following ( for they shall be filled ) . It is an allusion to cattell put to feed in the stall , or in some fat pasture ; As if he should say , he that thus hungers after grace in the meanes of grace , shall thriue , be battle , wel-fed : For 1. he pitcheth vpon that which is food indeed : My flesh is meat indeede , &c. he laboures for the bread that perisheth not , but endureth to euerlasting life , euen righteousnesse , grace , and things spirituall . 2. God hath vndertaken here in the Text , that they shall be filled , that is , they shall presently haue a measure of grace ; ( which onely is filling , and satisfying , as you shall heare more at large hereafter ) so much they shal haue of it here , as may hold life and soule together . They shall also b● growing still more and more herein ( which is the top of the Christian mans happinesse in this life ) and hereafter they shall haue it in all fulnesse , they shall be then at the Well-head , &c. When I awake , saith Dauid ) I shall be full of thine Image , Psal . 17 vlt . Thus hauing paued the ground , let 's proceed to lay the foundation , ( the first stone at least ) of our following discourse . The time will not permit vs to doe much , yet let 's , as the husband-man , put in the plough , and take a bout or two for another day .

The point you see that naturally riseth out of the words , is this , That

They that spiritually hunger and thirst after righteousnesse , are in a blessed estate . Euery man that thirsteth after grace in the meanes of grace , is an happy man . Bodily hunger and thirst makes not a man so miserable , as this doth happy . This our Sauiour affirmes in the Text , and hee that would not beleeue Christ heere , would question other proofes ; and therefore wee shall spare any further paines that way . Yet , if any doe not beleeue Christ blessing the hungry , let him beleeue him cursing the full , Luk . 6.25 . Woe vnto you that are full now ; and he further proues it by reason : for ye shall hunger . If those then that are ful be cursed , it must needs follow , that they that hunger in holy manner , are in a blessed estate . And this shall yet further appeare , when we shal haue shewed that this hunger is blessed , first , in the fore-runners thereof , and secondly , in the consequents .

Some things must goe before , afore a man can come to this promotion , to be spiritually hungry , viz. all the fore-mentioned graces : as 1. Spirituall pouerty : the iudgement must be informed , before the affections can be quickened ; who euer hungers , before he finds an emptinesse ? So neythet can a man hunger after righteousnes , till he be conuinced of his owne nothingnesse , til he be poore in spirit , and so he becomes blessed , verse 3.2 . befor a man can thus hunger , hee must be a mourner . Hunger and thirst doe euer carry paine along with them : so he that hungers and thirsts after righteousnesse , feeles himselfe inwardly wringed , pained , and in very il case , halfe vndone for want of grace . Thus he is a spirituall mourner : And there is a blessing set vpon the head of this grace also , verse 4. 3. This spirituall appetite meekens a man , and so brings him within the compasse of blessednesse , vers . 5. Hunger , we know , it tames both man and beast , if it be not extreme ; So doth this spirituall hunger , it humbles a man , takes him downe , makes him vile in his owne eies , puts vpon him a disposition of meeknesse , &c. And thus all the forenamed graces meete in this holy hunger , which must needes euince such a man to bee a right blessed man . Hereunto we may adde , that it argues life , and 2. tends vnto life ; it is an euident signe , that the soule is aliue to God , that thus hungers after righteousnesse . A dead man , you know , can lye an hundred yeeres without food , and neuer hungers : so he that is dead in his sinnes : but this spirituall appetite argues life , and a good constitution of soule for the present , and it promiseth more , for it tends to life and happinesse too : So that hee that is thus spiritually hungry , is both aliue , and aliues-like . And thus stands the first reason , taken from the fore-runners of spirituall appetite .

Secondly , we may reason from the consequences , and that which followes after it : 1. It is violent , carries a man eagerly after the meanes , and hee is a blessed man that enterdeales with them . Like as bodily hunger puts a man out of himselfe , breakes thorow stone-walls , makes that no mounds will hold a man , causeth him to take his life in his hand , fall vpon the speares point , rather then famish , as those foure leprous men that sate in the gate , at the siege of Samaria , 2 King . 7.3 , 4 , 5. Why sit wee here , said they , vntill we dye . Out we must , though we fall vpon the Syrians : if they saue vs aliue , wee shall liue , and if they kill vs , we shall but dye : So it is in the spirituall hunger ; It carries a man with violence to the word , to the Sacraments , to prayer , to all the ordinances , both publike , and priuate , and so renders him blessed . 2. as it bringeth him to the ordinances , so it makes him fall to when he is there : an hungry man needs not be perswaded to fall to his meat : bring a thirsty man wholesome drink , and you need not make any long Oration to perswade him to make vse of it ; his neede is argument enough vnto him : as it was to Sauls souldiours , 1 Sam . 14. when they were distrest , and faint with hunger , they flew vpon the spoyle , the Text saith , and tooke sheepe , and oxen , and calues , and slew on the ground , and eate them with the blood ; so greedy they were , and so sharpe set . And euen so it is with a man that is spiritually hungry , hee falls to the word with all his might , hee layes about him with all his strength ; bring him to a Sermon , and you neede not to awaken him out of his sleepe , or to call vpon him for attention , hee brayes after these water-brooks with Dauid , as Hart ( a drie creature of it selfe , but especially when it is chased ) Hee hangs vpon the mouth of the Preacher , as the little bird doth vpon the bill of the damme for food : hee catcheth at the word before it comes to ground , would not lose any thing of all that is spoken , Luke 19.48 . nothing shall be spilled by his good will . Thirdly , it giues his meate a pleasant taste , makes him to relish all well , as Salomon saith , to the hungry , euen that which is bitter , becomes sweet , and toothsome : whether they be plaine dishes , or dainty , nothing comes amisse to an hungry person : Vide Curt . & Turk Histo . As to that great Monarch , that in a great streight by the enemy tooke off a cup of puddle-water so sweetly ; for he neuer knew before what thirst meant . And Hunniades in a like case , eating bread and onions in a sheepe-coate , said , it was the best meat that euer hee tasted of : In like sort , spirituall appetite rellisheth all things , brings euer it 's sauce along with it ; makes that which is bitter become sweete : a reproofe , though it be tart , yet it is sweet ; the Sermon though it be plaine , yet it is good ; howsoeuer , 't will downe , and that with delight . Gods Word , to Dauid , was sweeter then honey , and to Iob , more desireable then his appainted food . Fourthly , adde hereunto in the last place , that the blessing is tyed vnto it , such haue the promise that they shall be filled , they shall be satisfied to the full , that thus hunger and thirst : they shall be fat , and well-liking ; Ma● . grow vp as calues of the stall : Corporall foode a man may take , and it not agreee with him , or be digested , if God adde not the blessing : but here a man is sure of the blessing , he is fed with the bread of life , and shall be strengthened , set on his feet , and a new life put into him . And thus you haue seene the happinesse of him that hungers and thirsts after righteousnesse , proued both from that which goes before , and that which followes after this affection . Lay now all these together , The ninth Sermon . and you will soone conclude the point , and see the truth of it .

Which serues in the first place to set forth , and discouer the vnhappinesse of all such as are full , and fat , and finde no such spirituall appetite and affection in themselues after grace in the means . They can hunger greedily after other things , as profit , pleasure , preferment , &c. of these they are insatiable : but after righteousnesse they find not any such longing desire , nor see they any such need of it . And thus they are full , not in body , but in spirit , and not truly in spirit neyther , but onely in cenceite and imagination : for , they that haue any measure of grace in the truth of it ; cannot be satisfied with that they haue attained , but would stil haue more : and therefore it is a sure signe , that those that haue no appetite toward grace , did neuer yet taste the sweetnesse of it . Here therefore let vs ioyne both th'Euangelists together , and at once get vp both on mount Gerizim and mount Ebal , and from thence pronounce on both hands the blessing , and the curse . Blessed are they ( saith Saint Matthew ) who hunger and thirst after righteousnesse : for they are empty and poore in spirit ; blessed are they , for they mourne in the sense of their sinfulnesse : blessed are they , for they are meeke and gentle , besides that , they are aliue to God , and aliues like , they are carried to the meanes , and being there , they fall close to , and lay about them lustily , they relish their food well , and grow therby , and are therfore in a blessed estate . On the contrary , they are in a wofull case ( saith Luke ) that are full , they are wretched and miserabe that hunger not after righteousnesse , wo be vnto them , for they are not poore in spirit , but proud , and conceited : wo vnto them , for they mourne not in spirit , but reioyce in the flesh : wo be vnto them , for they are not meeke and gentle , but fierce , and vnmercifull : wo vnto them , for they hunger not after righteousnesse , but are full ; for they ar neither carried after the meanes , nor feed heartily thereon , nor finde sweetnesse therein , nor grow vp thereby , but are sent empty away . As all blessings that meet in those that are spiritually hungry ; so all curses in that soule that is without appetite and affection to spirituall things .

But are there many such that are full ? who are they , and how may I know , whether I be not one ?

Consider of these signes and euidences of a soule not thirsty after grace , and hereby thou shalt be able to resolue thy selfe in this point .

First , such a one feels no want , being full already , and so cares not for any more . As these kind of men of knowledge , they know already as much as the Minister can teach them , and need not be told what they haue to doe toward God or man . Aske them of faith , they neuer doubted , but haue beleeued euer since they could remember : Aske them of repentance ; they repent , night and day . Aske them of loue , they 'll tell you they loue God with all their heart , and their neighbor as themselues : Now , loue , saith the Apostle , is the fulfilling of the Law , and faith is the ●ulfilling of the Gospell . So that these hauing both loue and faith , as they pretend , what can they want ? they haue fulfilled both Law and Gospel , and so want nothing , so farre are they from hungring after more , that they are ( in their owne conceits ) at their full growth already .

Secondly , these full ones complaine not , are not pinched and pained with the sense of their emptinesse . Hunger ( thinke the same of thirst ) is a painfull affection , and forceth complaints : as in a child that 's hungry , as in a man that 's thirsty , he hath no rest till he hath satisfied , and refreshed himselfe . Hunger and thirst carry a paine still along with them , and will make a man cry out , as Esau , when hee returned from hunting , I am almost dead , saith he , with hunger ; and as Sampson , after the slaughter of the Philstims , Behold , I die , saith hee , with thirst : you may see how 't is with such a one by his face , Speculum mentis & faces , Hier . ad furiam . by his gate , by his language , he lookes wanne , he droops , he goes as if he had neither life nor soule in him . And so it is with the hungry soule , that faints after grace . Hee findes in himselfe want of faith , want of patience , want of goodnesse , &c. and he is greatly distrest , cannot tell what to doe , till his needes be supplyed . It fares here with a Christian , as it is betweene the mother and the childe , when it comes to an empty brest , that affords no milke , the mother 's distrest , her backe akes , and her veines ake , the childe is distrest for want of that nourishment which the stomacke calls for ; and so there 's a great deale of affliction on both sides . And as in the bodily hunger , when the stomacke is empty , there is a great deale of paine : For the stomacke drawes the veines , and the veines draw the outward parts , and so there is little rest , till there be supply made of the parts by fit nourishment . So it is with the hungry soule , it would haue more grace , more strength and victory ouer corruption , &c. and till it hath in some measure it 's desire , it is greatly pinched and afflicted . You may see sadnesses fit in such a mans face , sorrow in his lookes , heauinesse in his countenance , &c. But those that can speake of their wants so lightly , we haue all our failings , and God amend vs all , &c. without further complaint , or mourning ouer their wants , they plainly shew themselues to be vnacquainted with this spirituall appetite .

Thirdly , those that are full , will behaue themselues slackly , and coolely toward the meanes , they can finde no leasure to come at the Ordinances , and to apply themselues thereunto , for supply of their wants ; or being there , they cannot haue while to attend on them . A child that will be playing in the streets , when he should be waiting at table , it is a signe he hath small list to his dinner : wee may iudge the same of these kinde of men , that say , they loue the Word as well as another , and would heare it , read it , pray , &c. as often as others doe , but he wants leasure ( no , but rather hee wants appetite ) hee cannot awhile , what ? a hungry man not awhile to eat his meat ? a thirsty man not at leasure to drinke ? he can get no rest , take no sleepe till hee hath slacked his hunger , quenched his thirst : and so here , 't is want of a heart , and not of time : If they had but a desire , they would finde a time for holy duties . Againe , if being at Table , a man talke all the while , or fall asleepe at his meat , or stand a picking vpon a bone , you 'll say , his stomacke is not good . so neither is his , that being at the Word , cannot hold vp his head , but drowse and sleepe all the while , or else cannot feede vpon such wholesome fare as is set before him , vnlesse it be sawced , and daintily cooked , but onely pickes here a little and there a little , and piddles and trifles , and makes a great deale of refuse .

Fourthly , such are full , as prize not the meanes of grace , and of holinesse . Hunger and thirst , ( you know ) raiseth the markets , sets an high price vpon euery thing , as in the siege of Samaria , a little homely prouision was worth a great deale of mony : So when a man is almost lost for drinke , he 'l giue twelue pence for that 's not worth a penny , rather then hee 'll goe without it . Those then that prize not Gods Ordinances , but are indifferent , they can haue them or they can want them , care not whether they haue them or no , will be at no cost , charge or trouble for them , these want spirituall appetite .

Lastly , such as are spiritually ful , are alwa●es carried with strength of desire after earthly things , which shewes them to be wanting in affection to heauenly , for there is a flat opposition betweene earth and heauen , so that a man cannot be strongly carryed toward them both ; such therfore as are so keene and sharp set vpon these things on earth , that doe so earnestly hunger after wealth , that are so thirsty after honour , outward commodity , &c. they haue lost their appetite to things heauenly , ( if euer they had it ) or otherwise they shew themselues to be of those full ones that be vnder the curse . Looke to it now , all yee whom it concernes , all these signes conclude the wofull estate of such as doe not hunger and thirst after righteousnesse . And this is our first Vse .

A second vse to be made of this point , is for exhortation , and so it calls vpon vs all to make out for grace in the meanes thereof , and to get this spirituall appetite . This is it which perfects desire , and enlargeth the soule : earth straitens it , for the soule is large , and cannot be filled with earth , but grace giues it all it 's dimensions , cooles the appetite , and giues it ful satisfaction . He that desires siluer ( saith Salomon ) shall not be satisfied with siluer , &c. these are not things satisfying : grace onely can doe it , which also barres out all inordinate desire after earthly things . Now therfore if you would finde rest to your soules , haue full content , enioy your selues , and stay your appetite , make out for grace : this the more you couet , the more blessed you are , and the more euidences you must needs haue of your spirituall life and condition . Now this exhortation must be addressed to two sorts of people : First , such as haue had sometimes this spirituall appetite and affection to the best things , but haue lost it . Secondly , to such as neuer yet found this hunger after righteousnesse in themselues . The former sort must be arnestly entreated to recouer themselues quickly , and for that end , to embrace that counsell of our Sauiour to the declined Church of Ephesus , Reuel . 2. Remember saith he , First , whence thou art falne , and then repent , and doe thy first workes . Take this counsell and make vse of it ; first looke vpon thy self now , and see how little like thy selfe thou art , in regard of time past : compare and measure thy selfe by thy selfe , and then shame thy selfe , and say ; Once I had a good appetite to Gods Ordinances , they were sweeter to mee then mine appointed food : but now the edge of my desire is growne dull , my affection flat , &c. and I am become almost neutrall and indifferent . There was a time when I had some life to pray , now 't is death to mee to goe about it . Once the society of Gods people was sweete to mee , and I tooke great content in their company : but now I haue no heart to come among them , no delight in their fellowship . I can remember since the very feete of such as brought the glad tidings of peace were beautifull vnto me , but now not their faces . Once I could haue pulled mine eyes out ( as the Galathians for Paul ) to haue done them good , but now I had rather see their eyes out . Reflect vpon thy selfe , and take speciall notice of this change in thee for the worse . And then secondly , repent thee of this thy decay , and doe thy first workes : for matter and for manner exceed thy selfe , pray more then ordinary , be humbled and mourne in more then an ordinary manner . A mans knife , through daily vse , in time will grow dull , and ordinary whetting will not serue turne , a man must put his strength to it , and it may be , be faine to haue it to the cutlers grindstone : So if our affections to goodnesse be growne dull and blunt , wee must whet them vp , and put our strength to the businesse , to set a new edge vpon them . To the maintenance , and preseruation of life , there is physicke ordained , and to be vsed as well as food . Now if a man be stuft , haue taken a cold , or otherwaies obstructed , ordinary food will not serue turne , but he must take a purge : so here , if deadnesse , coldnesse of affection , &c. be growne vpon vs , we must pray more then ordinarily , ransacke the heart more then ordinary , yea , and fast it out too ( which is the best thing wee can doe , in case of fulnesse ) if it will not otherwise be remoued .

Secondly , for such as neuer yet found this good affection in themselues , these must be called vpon , to diuert and turne the streame of their desires the right way , and to couet after heauen , as much as euer they haue done after earth . For the better affecting whereof , two things must be done : First , such rubs and hindrances , as doe blunt the edge of our affection to the best things , must be remoued : Secondly , the meanes to further and helpe vs thereunto , must be vsed .

The hindrances may be all referred to two heads : first , conceit : Secondly , preconceit and preiudice . And first , there is no greater hindrance to this holy hunger after grace , and the meanes thereof , then conceit , selfe-sufficiency , an opinion that a man is wel already , and in case good enough for grace and happinesse . This fond conceit , as it proceeds from bad causes , so it produceth as bad an effect . The causes of it are two : 1. Grosse and deepe ignorance , for euer you shall obserue , the more ignorant any man is , the more conceited : as on the contrary , the more one knowes , the lesse he knowes , and the more he sees his owne ignorance . And this was verified in that heathen , who being iudged by the Oracle to be the wisest man on earth , professed of himselfe , that he onely knew thus much , that he knew nothing . Thus wisdome is euer modest , sober-minded , and farthest from conceitednes : wheras ignorance is bold , and presumptuous , makes a man think too highly of himselfe , and too meanely of others . But if any man thinke himselfe to be something ( that 's his error ) when he is nothing ( for that 's the truth of it ) hee deceiues himself , saith S. Paul , Gal. 6.3 . therfore if you would be spiritually hungry , lay aside all high conceits of your selues , empty your selues of your selues , be in no credit at home with your selues , seek all your sufficiency without you : for to ouerween your selues , argues grosse ignorance . But besides this , there is another cause of conceit , as bad as the former , or worse , and that is distemper , and hollownesse of hart . He hath a false heart that sets bounds to himselfe in grace , and thinks , thus farre I will go , and no further . For , such a one seeks not grace for it selfe , for the loue he beares to grace , for graces sake ; That , that a man loues for it selfe , he will not set bounds to his desire after it . It is plaine therefore , that they loue not grace for it selfe , whose desire after it is bounded by a further end , or by-respect : as if a man desire money , onely to supply his needs , when hee hath gotten so much as will serue his turne , hee desires no more : but if a man desire mony , for monies sake , his desire will be infinit , he wil stil couet after more , tho he haue neuer so much , as long as there is any money in the world . So if a man desire grace , not for it selfe , but for some by-respect ( as to be able to hold argument with others , to get credit and respect with those that are good , or to still the clamor of his owne conscience ) when once he hath attained so much as will fit his turne , and serue his purpose , he rests in it , and hath enough . But he that hath true grace , the more he hath , the more he desires : And it is a very ill signe , when men will stint themselues , when they haue knowledge enough , grace enough , &c. In temporall things let men say they haue sufficient , if they haue enough to bring them honestly home : but in spirituall things our desires must be boundlesse . Here a sufficit is deadly , as Austen once .

These are the causes of selfe-conceit : The effect also is no lesse naught , and that is selfe-deceit , as Paul saith , Gal. 6. He deceiueth his owne soule , he is in a dreame , he perswades himselfe better of himselfe then there is reason , hee d●eames hee eates , but when hee awakes , behold , hee is hungry ( as the Prophet Esay brings one in ) he dreames he drinks , but once awakened , behold , he is thirsty . Thus he deludes himselfe with false and vaine fancies , that is , selfe-conceited .

The second hindrance of spirituall appetite , is pre-conceit , and preiudice , which is when a man hath taken a toy in his head , gotten a conceit against holinesse , as if it were needlesse , bootlesse , fruitlesse , or comfortlesse . But to speake something to each of these : First , it is conceiued a needlesse thing to be so forward and precise :

And what need we so to hunger and thirst after more righteousnesse ? there 's reason in all things , and enough is enough .

A good rule , I confesse , in outward things , wherin men know neither meane nor measure , cannot be content with enough . It holds also in false and fained holinesse ; But not so in spirituall things : in true holinesse , 't is needfull to desire and labor for more grace . Needfull it is : 1. In respect of the thing it selfe : 2. In respect of the measure . Grace is necessary in it selfe : Is not meat and drink necessary ? Grace is the soules food , 't is that one thing necessary , as our Sauiour told Martha , that brings a blessing , and no trouble therewith ; it is that good part , which Mary hauing pitched vpon , should neuer part with . It is simply necessary to serue God , to get grace , make sure heauen : other things are necessary in a degree onely , or in some particular , as riches , which a man may eyther haue or want , without hinderance to his happinesse : Secondly , in respect of the degree and measure , it is necessary not only that we haue grace , but also that we haue so much , that we striue to haue more yet , considering our small stock of grace gotten vnder so great meanes , so long-continued light , &c. God hath bin at great paines with vs , made many iournies vnto vs , been instant with vs by his messengers rising earely , and calling vpon vs , &c. but what a little is it that wee haue profited ? what a poore returne of fruits haue we made him , no way answerable to his expectation , or our own duty ? where God giues much , he looks for much againe . So necessary it is , that we striue to more holinesse .

But secondly , it is further conceiued , to be bootlesse to hunger after more righteousnesse , sith the more a man hath of it , the more he wants , and desires .

To which I answer , that it is not bootlesse , as they imagine : For , 1. It is feisable , and attaineable , for God hath bound himselfe by promise to giue it , if we 'll but apply our selues to the seeking of it by Gods meanes . A man may thirst after more health , more wealth , more honour , and yet go without it : but he that thirsteth after more grace , hath Gods promise for it , that he shall be filled . Here , euery one that asketh receiueth ; that seeketh , findeth ; that knocketh , it shall be opened vnto him . And if yee being euill , can giue good things to your children , saith our Sauiour , Luk . 11.13 . How much more shall ●our heauenly Father &c. Thou maist safely promise thy selfe more from God in things spirituall , then any child can doe from his tender hearted father in things temporall .

But secondly , as it is possible to attaine to more grace if we seek it , and therefore not bootlesse : so it is worth while , for that it is satisfying ( as you shall heare more hereafer ) it cooles and quenches the thirst of the soule ( which no outward comfort can do ) according to that expression of Dauid , Psal . 36.8 . They shall be abundantly satisfied with the fatnesse of thy house : and thou shalt make them drinke of the riuer of thy pleasures , for with thee is the fountaine of life , &c. There Dauid rests him ; for there 's the best house kept , the best prouision is to be found in Gods house , all fat , and riuers of pleasure runne at Gods right hand : and therefore if it cannot be bootlesse to thirst after more , where there is such a deale to be had , and that which cools the desire , so that such as once tast therof , shal thirst no more , hunger no more . Hunger indeed they shall , in a sense : But there is a double hunger & thirst . The first proceeds from the weaknesse and impotency of the subiect , There 's a hunger and thirst : 1. of Indigence : 2. of complacance : so here . and this is painful , and destructiue : The second proceeds from the sweetenesse of the obiect ; and this is ioyful and contentfull , not painfull , and afflicting . They that desire more grace , hunger not in the former , but in this latter sense .

Thirdly , it is mis-conceiued , that this spirituall meat is fruitlesse , and rather hurtfull then helpfull to a mans present estate .

Nothing lesse : For , 1. Godlinesse is profitable to all things ( as the Apostle saith , and as hath beene proued in the points afore-going ) hauing the promises of both liues : 2. Grace makes a man a good husband , teacheth him thrift , shewes him how to improue , and put euery thing to the best : 3. It procures the blessing of God vpon that we haue , and brings no sorrow therewith : Pro . 10. 4. It setles and quiets the minde , it brings sound content , and that 's riches enough , as hath been abouesaid . And therefore it cannot be a fruitlesse thing to hunger after holinesse , as they pretend and obiect .

Fourthly , they say it is comfortlesse ?

But that cannot be : For , first , it hinders not a man from taking his part in naturall comforts , nay , it giues a man more comfort in outward things , Se Pro 3. throughout . then others can haue ( as the Philosopher long since said fo his wisdome ) for it causeth him to taste not only of the sweetnesse of the creature , but also of the Creator in the creature . Besides an addition of spirituall comforts , which are vnconceiueable , and doe greatly surmount all that earth can afford . So that you see there is no reason at all , why men should be so shy of grace , as if it were needlesse , bootlesse , fruitlesse , or comfortlesse , as it is commonly conceited . And these be the rubs that must be remoued . The meanes that help vs to this spirituall appetite , follow and they are these . A man must make to Christ , that quickning spirit , pitch vpon his person , partake of his Spirit , deriue from him the righteousnesse of faith , before he can haue righteousnesse of nature and life : therefore first see all things out of Christ to be no better than chaffe , than husks , Luk . 15. than offall , than dogs-meat , Phil . 3. Next see , that in him is all fulnesse of prouision , milk , honey , bread , indeed , Esa . 55. whatsoeuer makes for life . Thirdly , that he is most able and willing to supply thee , so willing , as that he begs , comands , prayes , threatens , doth all that can be done to draw thee in , and thereupon thirst , and reach after him , and with him after his righteousnesse of Iustification first , of sanctification next , the former whereof is here presupposed , though not directly ( I thinke ) intended . To proceed therefore in the rules , being once in Christ , labour more and more for a new frame and constitution of spirit , for a new nature , for a mans lust is as his constitution is , &c. There is a diuers appetite of a sheep , and a swine : and so there is of the godly and the wicked . The naturall man , saith the Apostle , sauours not the things of the spirit , Rom. 8. he finds no taste or sweetnesse in them ; carnall things make well to his palate , and these he can relish well enough . Contrarily , The spirituall-minded man sauours the things of the spirit , and therefore carnall things are bitter vnto him . And this is the reason of that difference wee commonly find betweene hearer and hearer . One comes to the meanes , to a Sermon , and findes so much sweetnesse in it , as that hee would not haue missed it for any good . Another findes no more relish in it , then in a rotten sticke . And this proceeds from the difference of their constitutions : For , as the appetite is that a man brings with him , such is the food , such is the Sermon . When a man comes to the world , if he looke at learning , he picks out that , if he looke at eloquence , he picks out that , if at holinesse , he picks out that . Therfore if you would hunger after righteousnesse , and get a good appetite and , affection therunto , labour and pray for a new nature , a spirituall temper . Then shalt thou be brought to relish that which before thou distastedst . Secondly , mortifie the deeds of the flesh , and all inordinate lusts to the things of this world : take off your affections from following these things on earth , that all streames may run in one channell , and so may run with more strength after grace . Nothing can ouercome loue , but loue ( as a Father speakes ) as nothing can fetch out fire , but fire : So nothing can so quench inordrnate desire after the things of this life , as the true loue of better . According to that which the same Father ( Austin I meane ) honestly confesses of himselfe , that his wanton lusts of youth , were cooled , and cured by nothing so much , as by the sweet apprehension of spirituall comfort , and by the pleasant taste of heauenly graces . Therefore weaken and withdraw your desire to the creatures , and things beneath , if you would attaine to spirituall appetite . Thirdly , make experiment of spirituall graces , feare not to try and tast what sweetnesse and excellency is in them . A man by discourse , can neuer possibly perswade another of the sweetnesse of honey ( as Austin somwhere hath it vpon the Psalmes ) so fully , as if himselfe do tast of it : so 't is here , it cannot be told how sweet a thing grace is , doe but try , and you shall soone perceiue a difference between it , and all outward comforts , therefore , come and taste saith the Prophet , How good the Lord is , doe but make tryall of him awhile ; none else can know how sweete the Lord is , but those that haue proued it . And so Saint Peter , Laying aside , saith he , all malice and guile , &c. As new-borne babes desire the sincere milke of the Word , that ye may grow thereby : An infant , you know , is carryed to the brest with all his strength , and nothing else will giue him content . You may please him a while with a toy , but that will not be long ; cloath him with gold , or pearle , it will not still or satisfie him , it is the brest only that can quiet and content him . And with the earnest desire , and strength of appetite , the Apostle would haue vs carryed toward the Word : But how shall this be done ? Why , if you 'll but tast , saith he , how gracious the Lord is : which if you once doe , you 'll neuer leaue him . Set aside some time euery day , for a quarter of a yeere for holy duties , and resolue with thy selfe , I 'll tye my selfe to a taske of hearing as often as I can , of reading and praying , morning and euening , &c. and make experience of it , what sweetnesse it is that men find in these holy exercises . This if thou wilt but do for a while , it wold neuer repent thee to haue begun , nor wouldst thou euer giue it vp , hauing once found the sweetnesse of it . Fourthly , meditate seriously vpon the excellency of grace , and so set thy mouth on watring after more of it . The least sauing grace is a pledge of heauen ; it is our life , our comfort , our honour . Thinke on this with thy selfe ; O! that I had but a little more faith , a little more knowledge , a little more patience , strength against my corruptions , &c. I should pray the better for it as long as I liue , be the better for it when I dye , yea , a thousand yeeres hence , yea , haue the more glory , and comfort when I rise againe . Thus you should set an edge on your desires after more grace , by meditation vpon the excellency of grace . Lastly , prouoke your selues to a more eager pursuite of things spirituall , by that insatiable desire that is in worldly-minded men , after things temporall . They , if they be neuer so rich , neuer so high , neuer so great , they would still be greater , nay , if they had ingrost the whole world , they would yet couet more , and be grieued there were no more worlds left them to graspe . Thus they enlarge their desires this way , as hell , as the Prophet speakes of gold-thirsty Nebuchadnezzer , Now doe we see men so toyle and trauell for earthly commodity ; rise vp earely , and lye downe late for dung , for trash , that perisheth in the vse , that they must shortly leaue , that will yeeld them no sound confort here ; b●t lesse hereafter ! O then , reflect vpon your selues , chide and quicken your selues to a more ready and earnest pursuite of things spirituall , so desireable , so durable , &c.

Our last vse of this point , shall be an vse of comfort to those that pant and faint after righteousnesse , that find great desire in themselues after things spiritual , where should the blessing be placed , rather then vpon such as these ? especially , sith this is all that many a poore Christian hath to rest vpon , when the diuell comes and roares vpon him , and thunders thus ; Thou Gods childe ? and heire of blessing ? where 's thy faith ? where 's thy loue ? where 's thy patience ? where 's thy repentance ? Here now the Christian soules comfort lies in his desires . He can say , though I haue not much of these graces ( and that 's my great griefe ) yet I desire , and hunger after more , and that 's my comfort . For not those that possesse a great measure of grace onely are here pronounced blessed , but euen those that hunger after it : For this argues that there is some life of grace in mee , else how could there be a desire : Say a child cry but weakly , yet in that he cries , it appeares he liues : Say a man haue but a quesie and weake stomack , say he complaine of his distemper , &c. it shewes he 's aliue : So he that sees his want , and sighes after a supply of further holinesse , cannot be altogether voyd of that which he so grearly desires .

But may not a man meerly carnall , and vnregenerate thirst after grace ?

He may , but yet a wide difference may be discerned betwixt their desires in this kind : For , first if our desires be right , they are constant : A man is euer hungring and thirsting , as it is in the originall , which implies a constancy of desire , a constant appetite after g●ace ; constant , I say , though not in the same sense , degree , and measure , yet in the root . A sicke man may haue some weake desires and flashings for a fit after some thing that he hath a minde to , he may linger and hanker after this thing , and that thing , but this is but for a fit , he is soone weary of euery thing , and a little serues him . But he that is strong , and in good health , can come with a good stomacke to his breake-fast , and then to his dinner , & then to his supper , he can do it this week , and the next week , he can do it in summer and in winter too . Our stomacks indeed are vsually worst in summer : so are our appetites toward grace weakest in time of prosperity & peace , but stil there is in a Ch●istian , an affection toward his meate , more or lesse , it is not by fits and starts , now and then , but in some degree it is constant , and euer found in him . An hypocrite in a passion , will pray , haue good resolutions , and doe good duties , but 't is but for a spurt , he soone growes weary , and giues vp all . But the sound-hearted Christian is the same to day and to morrow , and still the same , vnlesse it be in some speciall desertion or temptation .

Secondly , if our desires be right , they are after righteousnesse ( for I hold my selfe in these notes to the words of the text ) that is after all graces in all the meanes .

Here then is a double difference of desires . 1. The good heart hungers after all grace , in all the meanes and ordinances . A sicke man that hath a bad stomack hankers after this thing & that thing ( hee cannot away with all kind of meates ) and when hee hath what he wished for , hee doth but piddle a little at it : whereas a healthy man that hath a good stomack , giue him beefe he falles to , giue him mutton hee falles to that , giue him any thing , in case it be wholsom , if it be mans meat ( as we say ) nothing comes amisse to him : So not the vnregenerate man , he can like well of some sound doctrine but not of some , of some points , but not of others ; he must pick and chuse what hee shall like and approue of : when the true Christian on the other side can away with any thing , he can away with promises , he can away with threatnings , &c ; any food ( though neuer so homely cookt ) will downe well enough . 2. The good heart will bee content to seeke Christs graces by Christs meanes . If he must haue it by prayer , hee 'll pray , if by hearing , hee 'll heare , &c. There is a twofold will , Voluntas medij & voluntas finis ; I know but few , but wish well to the end , but they like not to vse the meanes , they would gladly dye well , and raigne with the righteous , as Balaam ; but they would haue this happinesse by playing or sleeping &c. But the true Christian desires grace in Gods way , will haue it on Gods tearmes , will vse the meanes of attaning it , both publick and priuate . Commend vnto him the reading of the Scriptures , hee 'll read : bid him examine himselfe , hee 'll do 't : tell him , he must liue in a calling , fast , pray , &c : he 's for any seruice , that God will put him vpon , he is resolued to bee whatsoeuer God would haue him be , whereas the other like the sluggard in the Prouerbs , he wisheth , saith Salomon , but hath nothing , because he will doe nothing . He lyes a bed , and wisheth , oh that I had such an house , oh that I had such a field , oh that I had such a ricke of corne , or such an inde of sheepe . Thus hee wishet● well to himselfe , but wishers and woulders were neuer good hous-holders , as the Prouerbe hath it . And the●e are the notes of difference betweene sound desires and those that are faint and false . If now you desire grace , and apply your selues carefully to the meanes , all as well as some grace , and in all the meanes as well as in some , and this constantly , not in a passion , in a mood onely , and by fits , Christ himselfe puts the blessing here vpon you , let not any take it off . Blessed are those that mourne , or would mourne ; blessed are those that beleeue , or would beleeue ; blessed are those that ouercome their corruptions , or would ouercome them ; that are poore in spirit , or would be so , &c : These ( I say ) are the blessed of the Lord , and they shall be blessed .

The tenth SERMON .

MATTH . 5.6 . Blessed are those that hunger and thirst after righteousnesse : for they shall be filled .

THe sense of these words hath been giuen already . The lessons they afford are three : Namely , that

1. They are in a blessed estate that can spiritually hunger .

2. They that thus hunger after righteousnesse , shall be filled .

3. They are blessed men that shall be so filled .

The first of these we haue almost dispatch't : we proued it by Scriptures and arguments , wee gaue you also the vses of the point , the last whereof was for comfort to such as finde in themselues this good affection toward grace and the ordinances . And indeed , this is the greatest comfort that can be laid before a languishing soule . A Christian often findes in himselfe but a small stocke of grace , yet hee euer desires more , and this desire hath the blessing here put vpon it by our Sauiour : And hereby may we answer all Satans accusations and temptations .

Here now fal in certain cases to be resolued : And first , whether a naturall man may not haue some desires after righteousnesse ?

We told you he might , but yet the difference is great , as out of the text we shewed you the last time .

A scond case here incident , is this : while we are thus comforting the godly Christian , he obiects against himselfe thus ;

I find not ( saith he ) in my selfe such vehement desire & affection after things spiritual , as seemes here to be required . Hunger is a violent affection , &c : but I finde not that I pursue the best things so earnestly , as naturall comforts . I can tel , what it is to hunger after corporall food , and in such a case , I can vse much earnestnes to satisfie my hunger , but I cannot offer like violence to Gods kingdome , nor desire so much grace ?

You must not expect , that rationall affections should be so strong as sensuall ; Nor must we iudge of these matters by sense , but by reason rectified by the word of God . But here consider first , what you prize most , and what you preferre in your iudgement , whether things spirituall or things temporall , especially when they stand in competition the one to the other : put grace on the one side , and profit on the other , and which doe you set the greater price on of the two .

Secondly , looke to your affections , what is the reflect act , the rebound of your affections ? Are you not offended with your selfe , and grieued at this , that your desires are no more eager after holinesse , &c.

Thirdly , looke what your endeauour is , where doe ye bestow most paynes , and for what doe you make most prayers ? for things earthly or for things heauenly ? for things heauenly no doubt : well then ; If in our iudgements we prize , and preferre grace before all , and condemne our selues for want of appetite toward it , and are at most paynes , and pray most for it : then we do ( at least in Gods acceptation ) most hunger and thirst after righteousnesse , and haue interest in the blessing .

I , but what will you say to one that findes not in himselfe , that good desire and affection toward grace , and the meanes thereof , he was wont to find ? Once Gods word and ordinances were dearer to me then mine appointed food ; Gods grace and fauour was sweeter vnto me , then any thing in the world : but now I cannot find in me that delight in him , or in his holy ordinances .

In this case you must examine your selues , whether you haue not beene wanting in the vse of the meanes , whether you haue not slacked your endeauour , let fall your watch , caught cold , doted ouermuch vpon earthly things . If so , there 's matter of humiliation , and , as our Sauiour aduiseth , you must recouer your selues by repentance , and doe the first works . But if you find no such matter in your selues , but that you pray as much as euer , and are as constant & conscionable in the vse of good meanes as euer , be not discouraged , though you finde not those pangs of desire and affection after God and the things of God , as you felt about your first conuersion . For there are two things in the first conuersion , the rarity of grace , and the excellency of it , and it is no maruell , if both these concurring ( as then they doe ) they seeme to be much greater , then afterwards the one alone doth .

I , but what shall I say , that haue no such great affection in me to holy duties ? I do them in deed , but ( alas ) with little or no appetite towards them , but out of custome , or for feare , &c. I feele my desires dull , mine affections flat , shall I goe about them now , or had I not better forbeare , till I shall finde my selfe more fit , & c ?

No , but if thou finde it thus with thee , go alone and confesse it , bewaile it , vse the best meanes to get out o● it , and then goe to God notwithstanding , tender your selues vnto him in the ordinances : And you shall finde , that as it is in the bodily food ; though a man haue no great stomack to it , yet let him eate neuerthelesse , and one bit will draw downe another : So , though wee finde not our selues so well affected to Gods ordinances as were to be wished , but ceized vpon with a kind of dulnesse and indisposition thereunto , yet let vs keepe our times , present our selues before the Lord , and we shall finde , that hauing once begun , wee shall gather heate , yea , Gods people know by experience , that oftentimes , Vid . Basil . de poenitent . they haue neuer been more enlarged in holy duties , nor concluded with more comfort , then when not being so fit for the same in their owne feelings , they haue yet forced themselues to the performance thereof . And thus much of the first point .

for they shall be satisfied .

THe second thing that we propounded to speak of , was that

They that hunger and thirst after righteousnesse shall be fi●led : they shall haue their fill of those things they so greatly desire . Wee cannot stand to proue it by other Scriptures : It is here plainely affirmed , you see , and these be the grounds of it .

First , from the party that here vndertakes it , God : who hath 1. planted in man holy desires , and affections , and that not in vaine . In nature , desires are made for delights , emptinesse is made for fulnesse , motion for rest , for euery thing moues that it may attaine rest . Nature , we say , doth nothing in vaine , it abhorres vacuity . So doth grace , m●ch more . Gods blessing followes euer vpon good desires , wherewith they are filled : for as there is a curse vpon inordinate lusts and affections that they shall not be satisfied , as it was with those Israelites in the wildernesse , God gaue them their desire , saith the Psalmist , but withall hee sent leannes into their soules : so there is a blessing of satisfaction to such desires as are holy . Againe , God promiseth it in many places , as Psal . 145.19 . The Lord will fulfill the desire of them that feare him : hee will also heare their cry , &c. And Esay 55.1 , 2. Ho , euery one that thirsteth , &c : hearken diligently vnto me , and eate ye that which is good , and let your soule delight in fatnes . So Esay 44 3. I will powre water ( saith the Lord there ) vpon him that is thirsty , and floods vpon the dry ground : And hee expounds in the next words , what he meanes there by waters . I will powre my spirit vpon thy seed , and my blessing vpon thy off-spring . Thus God hath promised a rich increase to those that hunger after righteousnesse , and hee 'll sure be as good as his word : for he is power , and therefore can , and hee is truth , and therefore will blesse them with satisfaction that thus hunger . He neuer said in any place ( as we haue said before ) blessed are those that hunger after riches , that thirst after pleasures , honours , &c ; for they shall be filled : but he hath said , Blessed are those that hunger after holines that thirst after righteousnes , for they shal haue their fill of them . And sith the word is gon out of his mouth , he will surely make it good with his hand . But 2. as God hath planted in his people these good desires , and promised to fulfill them , so hee takes a right course for the fulfilling of them : for together with his graces hee communicates himselfe to his people , and so fils their souls . There is an emptinesse in the creature , so that it cannot satisfie ; for the world was nothing before God made it , neither was it made by him to fill mans appetite ; Not but that other things may be of as large extent and capacity , as the soule of man , as the Angells , which are more excellent then man by creation : but there is nothing in the world appointed to this end by God , and so cannot satisfie : like as in the body , many things besides meat and drinke , may fill the body of man , but there is nothing else can feed it , because nothing else was ordained for that purpose . Euen so it is also with the soule , which as it was made by God , so it was made for God alone , and therefore cannot be filled , and satisfied but onely by him . Now on whomsoeuer he bestows his graces withall , he bestowes himselfe , himselfe comes along with them , according to that he saith : I dwell in the high and holy place , with him also that is of a contrite and humble spirit ; to reuiue the spirit of the humble , and to reuiue tbe heart of the contrite one , Esa . 57.15 . Thus God the Father , hee that fills all things , inhabites the humble heart , which therefore must needs be filled : Secondly , as God the Father , so God the Sonne resides with such a one : For , If any man open , I will come in and s●p with him , Reuelat . 3. an● hee with mee . Now Christ is he that filleth all in all , Ephes . 1. vlt . And thirdly , God the holy Ghost bestowes himselfe vpon the faithfull : he is in them otherwise then he was in Adam . In him he was by his grace , but in vs he dwells personally , in such a manner as beseemeth his greatnesse and our meanesse , he bestowes not his grace onely , but euen himselfe , for we are the temples of the holy Ghost , saith the Apostle : So that as God filled the materiall Temple , so doth he fill the soule of a Christian . According to that which the Apostle prayes for the belieuing Romanes , that the God of hope would euen fill them with all ioy and peace in belieuing , that they might abound in hope through the power of the holy Ghost , Rom. 15.13 . And in the next verse he saith of them , that they were full of goodnesse , and filled with all knowledge , &c. Now therfore , sith it is so , that God is Authour of these good desires , hath promised to fulfill them , and to that end doth himselfe ( both the Father , Sonne , and holy Ghost ) goe along with those graces , wherewith he satisfies the desires of his people , it must needs be that they shall be filled . And this is our first reason , taken from the Author .

The second reason is taken from the things desired , which is said to be righteousnesse , that is , all spirituall graces , which are of a filling nature : The food here , hungred after , doth giue satisfaction : for , 1. It is proper to the soule , and therfore fils it . In all kind of nouirshment , there must be an assimilation : bodies feed not vpon spirituall things , nor spirits vpon corporall , but bodies are sustained by things bodily , and spirits by things spirituall . Now therefore , sith the spirituall part pitcheth vpon spirituall food . Hence it is that it is satisfied . 2. Spirituall affections are violent , serious , eager , wil not be put off with trifles . The stomack that is hungry cannot satisfie it selfe with shewes and shadowes . You cannot satisfie an hungry man with painted cheere , a thirsty man with painted wine : you cannot quiet a childe with a painted bib : no more will the soule be serued or filled with trash : It must be substantiall food that must giue it content : but this is onely in grace , which is therefore by Salomon twice called by the name of substance , {αβγδ} . Prou. 2. and Prou. 4. howeuer your books haue it , Wisdome is the principall thing , &c. The originall hath , Wisdome is substance . So in the new Testament , the Apostle , {αβγδ} . when he speakes of faith , he calls it substance , when he speaks of hope , he calls it substance , noting that grace only hath substance in it to satisfie the substantiall desires of the soule . 3. This spirituall food is powerfull and effectuall in operation , it will strengthen and nourish the soule of him that vseth it . The Masters of physicke tell vs , that that is the best food that opposeth the enemy , namely , hunger , & nourisheth the friend , namely , nature : so it is also in this spirituall sustenance , it cherisheth the spirituall part of a man , it perfects that , but opposeth sinne , the soules enemy ; it expells boundlesse lusts , that dropsie wherewith many men labour after worldly things , that {αβγδ} , as they call it , that dog-like kind of appetite , whereby they become insatiable after outward things , so that the more they haue of them , the more they pursue them : this is taken off by grace , and remoued to better things , spirituall obiects . Againe , the soule is strengthened by grace , it is vnited to God , and so fully satisfied . And these are the grounds of the point . Before we come to the vse , an obiection must be answered : For , here some may say :

How can the thirsty soule be said to be satisfied with righteousnesse , when as the more it hath , still the more it desires , and none so hungry after more grace , as they that haue most ?

Though this be true that is obiected , yet it remaines no lesse true on the other side , that such as hunger after righteousnesse , are aboundantly satisfied . And that , first , in respect of the obiect , which such a man hath made choice of , whereupon he hath pitched , namely , righteousnesse , which hauing once attained , he is quieted , satisfied , and sets downe his rest . In outward things it is otherwise , there the soule flits still from one thing to another , as hauing no rest in any thing , as Salomon shewes in his sacred Retractations , by his owne example , he set his desire vpon wealth , but that failed him , vpon honour , but that failed him , vpon pleasure , that also failed him , &c. So that at length after triall made , he was faine to conclude them all to be but vanity & vexation of spirit , such as wherein the soule cannot be quieted , till at length it pitch vpon grace , till it rest vpon God , and then it hath full satisfaction : when a man hath gotten God , he sets vp his rest , he desires nothing more , he will haue none else : Whom haue I in heauen but thee , Lord ( saith the Prophet ) and in earth , none in comparison of thee ? And in another place , one thing , saith he , haue I desired of the Lord , which yet still I doe desire , and will desire , and that is , that I may dwell in the house of the Lord , &c. that I may feed on Gods diet , rellish and tast of his sweetenesse , in a word , that I may enioy God . This was that one thing hee so earnestly desired , and in the hauing whereof he should think himselfe abundantly blessed . Thus in respect of the obiect of this spirituall appetite , such as hunger and thirst after righteousnesse shall be satisfied . Secondly , for the measure , the Text tells vs , that they shall be filled : Here in this life they shall be filled in respect of the parts , that is , they haue something of euery grace : though in respect of degrees they shall not haue that fulnesse and perfection till they come to heauen , but then they shall be filled brim-full , each according to his capacity , according to that of Dauid , Psal . 17. vlt . When I awake , that is , at the last day , I shall be full of thine image : they shal be as full of grace , as euer they can hold . Thirdly , this hungring after righteousnesse is not ( as before wee told you ) a vexing or des●r●ctiue hunger , but delightfull and preseruing : for the more one hungers and thirsts after righteousnes , the more he liues ( and to liue is that we most of all desire ) and so the more a man desires after grace , the more he delights in his desire , hee is sorry hee can desire it no more . Besides , that this desire doth more and more vnite him to the thing desired : so that the more he thirsts , the more he enoiyes himselfe , and that he thirsts after . And thus much for answer to the obiection .

The vse that we shall make of the point ( being straightned of time ) is onely one , that is this . Let all that would haue their willes , and not loose their labour , be exhorted to desire holinesse , to hunger and thirst after things spirituall and heauenly . And for this end , you must vnderstand , that man being in himselfe , an empty and impotent creature , hath these affections and desires planted in him by God , that hee may seeke his happinesse out of himselfe . And secondly , you must know that he must haue it not in earthly things , but in heauenly . He may haue both , but hee must not thirst after both , hee may not terminate his desire in these things on earth . Hence is it that the holy Ghost makes a flat opposition betweene things earthly and heauenly , as , Set your affections on things aboue , and not on things that are on earth , Colos . 3. Labour not for the meat that perisheth , but for the meate that endureth to eternall life , Ioh 6. and in a number of such places more wee finde them opposed , so that it is in vaine to seeke to reconcile them . Our affections cannot bee set vpon them both in extremity . Thirdly come therefore to the choyce , look on the commodities on both hands , and make your choice . If earthly things be the best penni-worth , take it : if heauenly , take that . But without all questō , heauenly things are much to be preferred , as will appeare , 1. if we compare the things themselues , and so indeed there is no comparison . Our Sauior hath gone before vs in one branch of these earthly things , Luk . 16. where speaking of treasure and riches , he calles them first the least things ; He that is faithfull in that which is least , &c ; and hee that is vniust in the least is vniust also in much . Secondly , he calles them wicked ; If ye haue not been faithfull in the vnrighteous Mammon , &c. And lastly , counterfeit vpon the matter , for he opposeth them to the true treasure , vers . 11. And what our Sauiour there saith of treasure , is alike true of al other outward things , whether profit , pleasure or preferment ( the worldly mans Trinity ) they are rightly called the least things : Riches especially may be so called ; for that they are least , not onely in comparison of spirituall , but euen of other outward things . Riches are lesse than a mans health , lesse then his good name : Yea , Salomon telles vs , that louing fauour is better then great riches . Secondly , riches are other mens more than ours , in other mens hands more then in our own , Luk . 16.12 . for a man must aske his wife , whet●er hee shall thriue or not , aske his seruants , whether hee shall thriue or not , aske the fire , aske the water , hee must aske theeues , he must aske the rust , whether hee shall thriue or not : So that riches are not a mans own , but they lye out in the hands of others , and are in the power of other things and persons . Thirdly , riches are wicked , ver . 11. they are subiect to abuse : they may be got ill , kept ill , spent ill , and so bee mingled with sinne . Fourthly , they are not true treasure , vers . 11. but counterfeit . They are truely treasure in their kind , but not that true riches to be chiefely desired of man ( for they were not made for that purpose ) heauen onely is so , which therefore he should prize aboue all . For 1. heauenly treasure is greatest , it doth a man most good , perfects his best part , drawes him to God the chiefe good . And 2. it is a mans owne peculiar , it shall neuer be taken away from him , as our Sauiour told Martha . No theeues can steale it being once layed vp in heauen , no rust can corrupt it : it is not perishable , or subiect to vanity or violence . 3. As it is not subiect to losse , so neither to abuse : grace preuents this , as being in it owne nature simply good . 4. S●irituall treasure is true , not counterfeit . My flesh is meate indeed ( saith our Sauiour ) my blood is drinke indeed , not in shew onely or opinion . Heauenly graces are things reall and substantial , they bring comforts indeed , ioyes indeed , whereas temporall giue but light-flashing comforts , make men to reioyce in the face , but not in the heart . Thus , if we make comparison of things spirituall and temporall in respect of the things themselues , those that are spiritualll must needes haue the preheminence . But secondly , looke to the effects , and wee shall see first , that temporall things are vanity , and fill not ; yea , 2. they are vexation , and quiet not ; 3. there is no nouelty in them , there is nothing new vnder the Sun , nothing continues in its sweetnesse , which it had at first , but there followes a satiety of all things ; and as a posie which in the morning is sweet , and a man delights in it , but ere night it stinks , and is cast away ; so it is in these outward comforts , as Salomon saith of them , the eye is not satisfied with seeing , nor the eare with hearing , &c ; they bound not a mans desires , nor satisfie the soule : but the more one hath of them , the more he wants still . He that loues siluer , shall not be satisfied with siluer ; and so he that loues pleasure , shal not be satisfied with pleasure : he that loues honour , &c ; shall not be satisfied therewith . But now on the other side , heauenly things will 1. bring all a mans desires to one point , and set them all vpon the one thing necessary , giue a man God ; giue him grace , hee hath enough , he rests abundantly contented . 2. they reduce a man to his primitiue estate . Adam in his integrity was therefore most happy , because he was holy . His first affections were holy : such as are carnall came in by the by , they came by accident . Now grace ( like vnto physick ) brings the soule back to its first estate , and so giues it rest . A mans naturall constitution is pleasing and easefull . A disease distempers the body , and puts it into an estate that is preternaturall : But physick reduces him , restores him as before , and so makes all well with him . So sinne , as a disease , distempers the soule : but grace , as physick sets al things right , as at first , and then there is content . Euery thing rests , when it is on its own center , when it is in its own place , and so it is with the soule . A man is neuer at rest , hath neuer any peace , till he comes to his first estate , which grace onely can bring him to .

Again thirdly , spirituall things are the best , for they wil do a man good at the greatest need , when he is in extremity . And why do men set more by balme-water , and such precious liquours , but because they will helpe at a time of need . Indeed of ordinary waters we haue more common vse , but yet we make not so great account of them , as of the former ; because they will stand vs in stead when the other will not : so though outward comforts haue their vse , yet nothing can doe for vs in our greatest need , as grace will : for when wealth fayles , friends fayle , comforts faile , pleasures faile , grace will stick to vs , and bestead vs ; when thou art sick , poore , diseased , &c ; yea , when thou dyest , risest againe , &c : a thousand yeeres hence grace will comfort thee , and doe thee good . You see then what are the best things , therefore pitch vpon things spirituall , buy of mee ( saith the Lord ) honey , wine , milke , Esay 55. and you shall be sure of the best penni-worth , for you shall haue them without mony or monies-worth , wherefore doe you spend your money , for that that is not bread ? &c ; nothing else but grace is bread ; satisfies not the soule , cannot doe 't , therfore covet heavenly things : for they will . But hitherto of our second proposition gatherd out of the words . The third followes .

Blessed are they that hunger , &c : for they shall bee filled .

HEnce we conclude , that

It is a blessed thing to be filled with righteousnesse .

They are in a blessed case , that are filled with righteousnesse . It is our Sauiours Argument , here , it is his medium : for thus he reasons . They that shall be filled with righteousnesse , are blessed . But they that hunger , and thirst shall be so filled ; therefore , they are blessed , And indeed , if in hungring they are blessed , much more in hauing righteousnesse : if the desire proue them blessed , much more the fruition , if the meanes hath blessednesse , much more the end : if for the first-fruites Christ call them blessed , euen for a little grace , what then shall they bee , when they haue the whole haruest .

The reasons of the point are these . First , they are freed from all sinne , and 2. from all miseries , which are the fruites of sinne . For the first , fil the minde with wisedome , and folly flyes away : fill it with faith , and vnbeliefe will be casheird ; fill it with humility , and there 's an end of pride , and so in all other sinnes : they are banished at the comming in of grace . Secondly , it frees a man from the ill consequents of sinne , as sicknesse , payne , shame , &c : you know , Adam knew not what misery meant , either in his family , or in his estate , or in his person , till sinne came in , so long as hee held him to God , he felt no ill : so when a man is filled with Gods Image , hee becomes happy in soule , body , name , estate , and euery way .

As it frees a man from all euill , so it filles him with all manner of good . But of that enough hath beene said already : wee 'll therefore come to the vse .

And first , is it so great a happinesse to be filled with righteousnes , this serues to confute such as are afraid to surfet this way . In earthly things they are otherwise affected : they would haue their purses full , their barnes full , their coffers full , and the fuller these are , the better they like it : But in heauenly things they are of another mind and disposition , like as wee say of children that goe to schoole , they are very reasonable people , and care not how little they haue for their money . Here they say , 't is good to hold a meane , and a little does well , but what need so much adoe , there is reason in all things , and enough's enough of Conscience .

This is a good rule indeed ( as wee said before ) to bee held in worldly things , wherein to hold the meane is worth gold . It holdes well also in needlesse scrupulosities , and groundlesse superstitions , &c. but to bee afraid of hauing too much grace , too much righteousnesse , is to bee afraid of hauing more neare communion with God , to be afraid of heauen .

Yea , but doth not Salomon bid ; Bee not iust ouer-much ? it seems then a man may exceed that way ?

Are you sure they are Salomons words ? and not rather that he brings in there som Atheist so speaking . There are that doe so vnderstand the words , and therefore they make the next verse ; Bee not wicked ouer much , to be Salomons answer .

But if hee speake it himselfe , I answer , if hee should bee vnderstood of warranted , and well grounded righteousnesse , they were words not farre from blasphemy : But if hee meane it of that righteousnesse , that is superstitious and vngrounded , it reacheth not to our point . In that which is warrantable neuer feare excesse , there is no danger can come that way , sith , hee that hath most , hath a great deale too little : and hee that sets bounds to his desires after grace , desires not grace for it selfe , but for some sinister end and respect . Besides , those that are afraid of surfeting of grace here , what will they doe , when they come to heauen . If the foote-men haue tyred them ( as Ieremy speakes in another sense ) how will they doe to hold pace with the hors-men . If they thinke it too much of that little they see in the Saints on earth , how will they brooke that excellency that is in the Saints in Heauen , that is in the Angels , in Christ , in God .

Secondly , this affords matter of encouragement to Gods people , to aduance forward , and goe on in the way that is called Holy : Considering 1. that you are in a good way , for without holinesse none can see God . 2. that the longer you trade in it , the more easefull you will finde it . The Diuell , when hee tempts a man to sinne , hee shewes him the best first ; and in this way , the further a man goes , the worse hee findes it : but in the wayes of God , the worst is at first ; hee , like the master of that Feast , Ioh . 2. keepes the best Wine till the last ; the more wee tast of the wayes of righteousnesse , the sweeter they will bee . The way of the righteous ( faith Salomon , Prouerbs 4. is as the shining Light , that shines more and more vnto the perfect Day . Hee begins somwhat darkly , it may be he goes forth before day , but hee trauels to meete day ( as they speake ) and the farther hee goes , the more light he enioyes . whereas the wicked , the further they goe , the worse they fare , they are in the darke , and know not what they doe . Bee exhorted therefore to goe on cheerefully in your course , pursue after more godlinesse , accounting that the more godly you are , the more blessed you shall be . Onely prouided that you 1. walke by rule , by direction of the word , keeping within the compasse of your owne calling . 2. Be sure you ayme at true grace , seeking grace for graces sake , and beginning with that which is substantiall , not sticking in or taking most care about circumstances . 3. carry alwayes an humble and mercifull heart toward those that are below you , not censuring , but helping them rather toward heauen . And obseruing these cautions , presse on with Paul toward the mark , forgetting that which is behind , and reaching out to that which is before : Yea , ( as he else-where prayes for the Philippians ) let your loue abound yet more and more , & be ye filled with the fruits of righteousnes , which are by Iesus Christ to the glory and praise of God : And then care not what men thinke of you , though the world should cast you out , as it were by an Ostracisme , resolue with Dauid , that if this be to be vile , you 'll be yet more vile to men , that you may bee blessed of the Lord .

Lastly , here 's comfort to those that hunger and thirst after righteousnesse , they shall bee filled . Here our estate is compounded of faith and vnbeleife , of goodnesse and badnesse , &c ; but hereafter we shall be refined , and all corruption strained out . Here our estate is a conflicting estate , we are now vp , now downe , sometimes off , sometimes on , one while we are ouercome , another while we doe ouercome : but then we shall haue no enemy to oppose vs , but shall triumph ouer all . Here our estate is an imperfect estate : we know but in part , beleeue but in part , but then we shall know as wee are known , see as we are seene , see God as he is .

Therfore comfort your selues with these words : yea , looke vp and wait in expectation of this happinesse . A child of God euen in this life is glorious , but it doth not yet appeare what we shall be . The very desire after grace doth interest vs into blessednesse , what will then the fruition thereof doe ? If a drop of righteousnesse here make vs more glorious then the Sunne , more beautifull then the Moone , what then shall we be , when we shall be drencht in that riuer that runnes at Gods right hand ? when we shall enter into our masters both holinesse and ioy ? when we shall be stript of our corruptions , miseries , &c ; and filled with Saints , with Angels , with God , with Christ , with heauen ? How vnspeakeably glorious shall wee then be ? Here our comforts are more then carnall eye euer saw , carnall eare euer heard , then euer entred into the heart of carnall man to conceiue , 1 Cor . 2. but what they shall be then , we cannot tell , nor euer shall tell , till we come thither . Thus far of thirsting .

If any please to stretch the point of thirsting farther , namely to righteousnesse of Iustification , or to Christ iustifying , I gaine say not . Signes of thirsting after Christ , see in Rogers of Faith , cap . 2. pag . 165. I 'll stay longer here , there be treatises many extant on that subiect .

The eleuenth SERMON . MATTH . 5.7 . Blessed are the mercifull : for they shall obtaine mercy .

THe former steps to true happinesse we haue dispatcht : wee proceed to that which next offers it selfe , and that is mercy . Blessed are the mercifull , &c ; we haue not much to say by way of explication of the words : our worke lyeth most in exhortation to the duty . The points are 2. first that mercifull men are blessed . Secondly , that they that sow in mercy , shall reape in mercy . Mercy implyes pitty to such as are in misery . It hath for its obiect , a mans owne flesh in generall ( as the Prophet phraseth it ) that is , whole mankind , so farre forth as any one is in misery , to shew him mercy is to become a blessed man , and this is not the least part of his happinesse , that he shall finde as much mercy as he shewes . To begin with the first point .

Blessed are the mercifull . The words are so plaine and easie to be vnderstood , that we know not how to make them plainer . Euery man is so farre forth blessed , as he is mercifull . Vnderstand it of an holy and spirituall mercy , and the point will bee cleare . For proofe whereof , heare first what Dauid the father saith to it , Psal . 41.1 . Blessed is the man ( saith he ) that considereth the poore and needy , &c ; where you haue the mercifull man set forth , 1. by his disposition : He is such a one as considereth the poore and needy , and by his condition , he is a blessed man : for the Lord will deliuer him in time of trouble , &c. Thus Dauid the father : And thus also Salomon his sonne , Prou. 14 : 21. Hee that despiseth his neighbour , sinneth : hut hee that hath mercy on the poore , happy is hee . Neither is it onely affirmed by man , that the mercifull are in a blessed estate , but also by God himselfe . Let 's heare the Iudge speake to the point in hand , Matth . 25 , 35. Come yee blessed of my Father , receiue the Kingdome prepared for you from the beginning of the world . Come ( ye blessed ) that 's their estate , rcceiue the Kingdome , &c ; and why ? I was an hungred , and you gaue mee meate : I was thirsty , and ye gaue me drinke , &c ; yee exercised mercy tow●rd mee in my poore distressed members . Thus we haue testimony cleare on our side , let vs see the reasons and grounds of the point . And so it shall appeare that Mercifull men are blessed men , if wee consider mercy 1. in the fore-runners of it . 2. in its effects . 3. in its quality and nature .

For the first : Before a man can bee spiritually mercifull , 1. his nature must be changed , he must bee a new man , cast , as it were , into a new frame . By nature we are all crab-trees , not oliues ; wolues and beasts , not men : And as in respect of the body , man is compounded of all the elements : so is hee in respect of the soule compounded of all the malignities of all the creatures , for he is rauenous , as the woolfe ; sauage , as the beare ; fell , as the lion ; fierce , as the leopard ; poysonfull , as the Serpent : Esa . 11. Loe , such is euery one by nature , as the Prophet Esay describes him . Now , if this corruption of nature bee in any one corrected , and hee made of a woolfe , a lamb ; of a lion a sheepe , &c ; as the prophet saith , it shall be in the kingdome of Christ , this argues his happinesse , and hee is in this name blessed . 2. As his nature is changed , so is his estate also : for the mercifull man is brought out of the habitations of darkenesse ( wherin , as men vse to deale with fierce and fell creatures , he was formerly kept ) into the kingdome of light ; hee is deliuered from vnder the power of Satan ( that spirit of cruelty ) and put vnder the gouernment of Christ , who is so mercifull and meeke , that no man euer heard his voice in the streets , as the prophet hath it Thus he is put vnder another gouernor , enliuened by another head , guided by another spirit , endued with another wisedome then before , not that wisedome that is carnall , sensuall , and diuellish , but that which is from aboue , which ( as S. Iames deliuers it ) is first pure , then peaceable , &c ; full of mercy and good fruites , Iam . 3.17 . So , if wee looke to the fore-runners of mercy , as that the mercifull man is changed both in his nature , and in his state , hee is a blessed man .

Secondly , let vs consider mercy in the effects and consequents , it will appeare that the mercifull man is an happy man , both in respect of God , and in respect of men . For God first , mercifulnesse giues a man interest into the mercy of God , such a one may plead mercy to God , and in that name lay claym to Gods mercy toward himselfe , as Dauid doth , Psal . 86.2 . preserue my soule , for I am mercifull . That man that can tender mercy to God , may challenge mercy from God . And indeed , that mercy that any one shewes to his brother , is but an effect , & the reflection of Gods mercy to himselfe , for as there is no water in the cisterne , but what comes from the fountaine , neither any light in the candle , but what is borrowed from another light : so there is no mercy in vs , till God hath shed abroad his mercy into our hearts , nor any light , til he hath imparted the same vnto vs. Hereby then it appeares , that the mercifull man is a blessed man , for that hee may challenge mercy from God , and be assured that he hath already receiued that mercy from him , which hee communicates to others . But secondly , as mercy helpes a man to God-ward ; so it helpes him with men too . For 1. it refresheth the bowels of those that are hungry , &c. lookes vpon a broken estate , and brings healing in its wings , lookes vpon the broken name of another , and layes on a plaister ; in a word , it brings helpe and ioy vnto the world . 2. It winnes vpon others , and reconciles them to our persons , to our profession , makes them thinke the better of both : it breakes the fiercenesse of the roughest nature , and makes a stranger , nay , an enemy to become a friend : As the Apostle shewes it , Rom. 12. out of the Prouerbs , If thine enemy hunger , feed him , saith he , if he thirst , giue him drink ; for in so doing thou shalt heape coales of fire vpon his head . Mercy will melt an enemy , put him to 't , and euen force him by a sweet compulsion to become a friend . Thus euery man will bee a friend to the mercifull . Againe , it helpes and doth vs good in this respect , that it assures vs of our vprightnesse , and secures vs of the truth of our loue to God , to men , and that our religion is pure and vndefiled , which is ( as Saint Iames tell vs , Chap. 1. vlt . ) to visit the fatherlesse and widdowes in their affliction , &c : so that the man that is spiritually mercifull , is sound in his religion , for true Religion euer goes accompanied with true mercy . Againe , as it comforts , and secures a man for the present , so it prouides for him , and layes a foundation for the future . The mercifull man layes vp for time to come , he sowes good seed , which will yeeld to him a sure crop : For he that sowes mercy , he sowes to himselfe , according to that of the Prophet , sow to your selues in righteousnesse , reape in mercy , Hos . 10.12 . He that sowes mercy , shall reape mercy , and in the same measure that he sowes , shall he reape : he shall receiue mercy from God , for with the mercifull thou wilt shew thy selfe mercifull , ( saith the Psalmist ) Psal . 18. he shall haue mercy from man , from the word , from his conscience , from himselfe , all shall make for his good . In short , mercy filles the world as full of blessings , as cruelty doth of curses ; God will blesse the merciful-minded , men will blesse him , heauen will blesse him , earth will blesse him : Many blessings are offred vp on his behalfe , others will blesse God for him , 2 Cor . 9. the husband relieued by him will blesse him , the wife will blesse him , the children blesse him , friends blesse him , the loynes of those whom he hath refreshed will blesse him , as they did Iob , their backs will blesse him , their bellies blesse him , & e . his house shall be filled with blessings , therefore he must needs be a blessed man , that is spiritually mercifull .

Lastly , the nature and quality of spirituall mercy , Reas . ● . will proue that man blessed that doth exercise it : For , what is mercy but a piece of Gods Image , a sparke of the diuine nature . So much as there is of mercy in a man , so much there is of grace , so much of holinesse , so much of God , so much of the Spirit , so much of Heauen , so much of happinesse . The point , you see , is cleare : whether you looke vnto the antecedents of mercy , or consequents , or the nature of it , his happinesse is euinced , that is , truly mercifull . Before we come to the Vse , we will shew you in a passage or two : 1. what Spirituall mercy is : 2. what is the ground thereof : 3. how many kinds : 4. what are the effects that issue from it . For the first , Spirituall mercy is nothing else but an inclination of the soule vpon spirituall motiues , to pitty and relieue those that be in misery : and it is a branch of loue from which it differs onely in this , that loue lookes to a man in all estates , mercy to man in misery : But loue and mercy stand both in willing and working that which is good .

Secondly , for the ground of Spirituall mercy , it is own-nesse , and propriety ( as they speake in Schooles ) for either a man finds , or else makes , and as it were , adopts him for his owne , to whom he sheweth mercy .

Thirdly , as concerning the kinds ; there is a double mercy : 1. a false mercy ( which is indeed true cruelty , but goes vnder the name of mercy , but may easily be discerned from the second sort , which is ) : 2. a true mercy . For this first proceeds by a true rulee , namely , Iustice and Wisdome , by the which he that doth not regulate his mercy , is not to be held a mercifull man . If eyther he goe beyond , or come short of this rule , if he be either more mercifull , or more rigorous then may stand with iustice , and wisdome , he is not truly mercifull : Secondly , true mercy may be discerned by the effects . If our mercy tend to the party pittied ( as this foolish mercy destroyes many a child , &c. ) then it is not right , for true mercy is not destructiue , but looks to the good of the party to whom it is extended .

Againe , mercy is either naturall or spirituall . The first is to be found in all men , that haue not blowne out the light of nature , and so made themselues fierce and outragious . This naturall mercy is that : 1. which expresseth it selfe vpon naturall obiects , and for naturall motiues , as to shew pitty to a kinsman , to a child , or the like , to doe good to such as haue done much for vs , or from whom we expect much good to be done vs : 2. which is shewed for naturall respects , as to shew a man mercy meerly , for that he is poore , sicke , in paine , or the like ( for the same reason that a man hath pitty euen on his beast ) without all respect to the good of his soule . This naturall mercy is not that which here hath the blessing put vpon it by our Sauiour , although it be capable of outward blessing and is also , in it 's kind , commendable . But the mercy here intended , is that spirituall and holy mercy , which hath for it 's ground , loue to God , and his Image in mans nature ; for it 's obiect , it hath pitty on the soule principally , and shewes it selfe in exhorting , instructing , reprouing , counselling , comforting , &c. as occasion serues , and need requires .

Fourthly , for the affects and fruites of this spirituall mercy : It is actiue , first inwardly , secondly outwardly . Inwardly , it sets all the powers of the soule ●a worke , for the reliefe of the party distressed . And 1. for the mind and vnderstanding of a man , mercy makes him : 1. consider his case , as the mercifull man is discribed to do , Psal . 41.1 . it bends his vnderstanding to the party affected , afflicted , makes his thoughts dwell vpon that subiect , vpon his debts , vpon his misery , pouerty , &c. it feeds his thoughts with the consideration of the others miserable estate , makes him thinke , he 's a man as well as I , &c. 2. It causeth him to cast about , and deuise how to relieue and succour him , according to that expression of Salomon , Prou. 14.22 . Mercy and truth , saith he , shall be to them that deuise good . It makes a man bethinke himselfe which way he may goe to worke , to relieue and helpe such as are poore , sicke , or in any other affliction , it sharpens his wits , and sets him a proiecting , according to that wee read , Esay . 32.8 . The liberall man deuiseth liberall things ; he studies on his bed , and casts about how he may best doe to releue such as are in need of him . And this now is mercies first worke vpon the vnderstanding , it makes a man to consider the needy and afflicted , and to cast about by what meanes best to relieue them , you may see it in euery mother toward her sicke child , shee cannot forget it , whatsoeuer she is about , but studies still whither to goe , what meanes to vse , what course to take to ease the poore chid . But secondly , as mercy works vpon the mind , so also vpon the memory of a man , which now presents vnto him the misery of his neighbour , wheresoeuer he goes , he heares him groaning , he sees him sweating , tossing , panting , he cannot possibly forget him whereuer he is , whateuer he does . It makes a man search and rifle into the bottome of his memory ( that chest of the soule ) to bethinke himselfe , and call to mind what haue I read that might doe this poore man good ? what haue I heard ? what haue I tryed and found by experience , that might yeeld him ease , do him comfort ? Thirdly , as it works vpon the memory , so likewsie vpon the will , it makes a man both nolle malum , as to be sorry fo his sicknesse , paine , distresse , and velle bonum , to doe him all the good that may be done , he longs for the good of his distressed neighbour , desires it earnestly , prayes heartily for it , and vseth all good meanes to effect it . And this that inward act of mercy ; which it hath vpon the vnderstanding , memory and will of him , in whom it is transforming him after a sort into the person afflicted , making him feele the sorrowes , sigh in the sufferings , bleed in the wounds of his neighbour , liue in him , dye with him , &c.

Secondly , for the out-side ; Mercy will vent it selfe at the eyes , and make one pitty , and weepe ouer the party afflicted , at the mouth , and cause him to speake healing words , comforting words , mercifull words , to speake to his heart , to pleade with God for him by prayer , to pleade with men for him , that they may come in & lend their help . As it sets the eye and the tongue a worke , so also it employes the hand , which it causeth to draw forth it selfe to take off the burden , or at least to put vnder the shoulder , and so helpe to beare it : in short , one way or other to be easefull , comfortable . Thus mercy hath its worke vpon the out side also , and shewes it selfe by the eye , tongue , hand , and all the members . It carryes a man out of himselfe , makes a man not feele himselfe , forget himselfe . We see it in the hen , which often forgets and forbeares to feed her selfe , that she may prouid for her chickens ; we see it in the mother , which many times is content to neglect her self , to dresse the child : thus mercy carryes a man out of himselfe : Nay , it carryes a man oboue himselfe , renders him eloquent , makes him say more for his afflicted neighbour , then hee can possibly say at another time , doe more for his deliuerance then hee durst doe , were it not in such extremity , and exigence .

And thus we haue discouered vnto you in few , what mercy is , together with its ground , kinds , and effects

What vse shal we now make of this point ? Is it so that the mercifull man is a blessed man ? here then diuerse errours are discouered . And first , learne by this Doctrine the miserable and vnhappy estate of all mercilesse men , and they are such as haue neither leisure to mind mercy , nor vnderstanding to study it , nor memories to bethinke themselues of it , nor hearts to affect it , nor eye to pitty those that are in distresse , nor a mouth to speake for them , nor an hand to releiue them : Miserable must needes be the condition of these kind of persons ; for they are scarce to bee reckoned among men , seeing in this they fall below the very beasts : for euery creature will in their kind condole , and commiserate such of their kinde as be in misery . Let but a swine be lugd , and the rest of the company will get together , and grunt together ; yea , and make head against that which puts it to payne . Bring a beast to the place where the blood of another of his kind hath beene spilt , and he will bury his fellow , and solemnize his funerall with lamentation made ouer him , as he can . Therefore , he is a beast and worse , that hath no pitty vpon the ruines and miseries of other men . Nay more , he is a cursed creature , accursed of God , and accurst of men ( wee 'll dispatch it in few because of the time . ) God hath pronounced such a curse vpon the vnmercifull man , as may well make his very heart to tremble , Prouerb . 21.13 . who so stoppeth his eares at the cry of the poore , he also shall cry himselfe , but shall not be heard . The time shall come , when they shall cry to men to pitty them , to God to helpe them , with , Lord help me , Lord saue me from this paine , misery , death , &c ; but Salomon tells them , what they shall trust to , and what shall be their speed in that day , the time shall come , saith he , that they also shall cry , and not be heard . The time was when his brother cryed , oh master heare , oh brother helpe , oh neighbour pitty , but he stopped his eare , and was deafe to others suites , the time likewise shall come when he shall cry out , o God heare , o Lord shew mercy , &c : but God shall not attend nor answer him , but shall returne him his owne measure . Heare what Saint Iames saith to this in his second Chapter , vers . 13. there shall be Iudgement mercilesse to him that sheweth no mercy : a terrible speech ! woe to the man whom God will iudge in extremity , and not shew him any mercy , and euen so wil he deale with the mercilesse man . Heare also what the iudge himselfe shall say to such at the last day , Matth . 25.41 . Then shall he say vnto them on the left hand : Depart from mee ye cursed into euerlasting fire prepared for the deuil and his angels ; there 's their doome : And why ? for I was an hungred , and ye gaue me no meate , I thirsted , and ye gaue me no drinke , &c. Away therefore , get you out of my sight , there 's no place in my kingdome for you : you were vnmercifull to my members , therfore , there 's no heauen , no hope for you .

Secondly , take notice here of the vtter misery of cruell men . For , if they are so wretched and accursed of God and men , that onely come short in mercy , what shall become of such that doe exercise acts of cruelty and hostility towards others , th●t put off all bowels of pitty and compassion , that are so farre from remembring the affliction of Ioseph , that they applaud and thinke themsclues happy , if they can put by the thoughts of him , if they can drowne the screeches of the poore afflicted , and forget their sighes : they are so far from pittying and praying for them , that they censure them in their sickenesse , not onely not helpe , but euen hurt them all they can ; not feede but starue them ; not cloth but pull euen the very flesh from their backes so adding affliction to the afflicted , hauing no bowels left , but as it were dead and buried , their bowels are buried already , though themselues walke about as so many liuing carcasses . This is the cruell man against whom shall bee sent a cruell messenger , Psal . 55. so that he shall not liue out halfe his dayes , as Dauid saith . If the rust and canker of euill-gotten gold and siluer and their moth-eaten garments shall rise vp in iudgement , and be as a witnesse to eate the very flesh of their vnmercifull masters , which haue held them prisoners ; and would not bring them forth to the releife of such as were in need , where then shall they appeeare that doe set all the world a crying by their oppression and cruelty ? against whom the very beames out of the roofe cry out , Hab 2.11 . & say , we were cut out of the wood in blood , tbe stones out of the walles , cry , we were laid in blood , the furrows in the field cry , we were plowed vp in blood ? what shall become of those whom for their cruelty the backes of the poore do curse , the bellyes curse , the loynes curse , the wife curseth , the children curse , heauen and earth doe curse ? how shall these stand before the Iudge ?

Secondly , this point discouers the ignorance folly and weakenesse , which most men vsually bewray in this , as much as in any thing beside , whilst they are so afraid , and euen shunne to shew themselues mercifull men . Oh how glad are many , if they can make themselues beleeue , that there is no need to shew mercy , that they haue no cause , no calling so to doe ; how doe they applaud themselues , if they can make a shift to forget the needy and distressed , or if they can but catch at some exception against the party to be releiued , whereby to perswade themselues that he is not capable of their mercy ? how doe men shift and post it off to another , all excuses , all euasions , finde easie entertainement with them , and on how happy doe they thinke themselues , if they may by their shuffling escape ; which , if they cannot cleanely doe , but they must needs do somewhat , oh how vnwillingly , how lamely do they goe about it . 't is such a while ere such a one finde his purse , and when it is found , ere he can pluck it out , after that ere hee can open it , then ere his money can be changed , and such a deale adoe there is ere they can bee drawn to disourse a smal sum this way , that a man would wonder at it : Wheras when meet in an ale-house , you shall haue , I 'll pay and I 'll pay , and euery one shewes himselfe forward , and they striue who shall pay first , and who most , when they are required to helpe out in a worke of mercy , euery one for most part starts back , withdraws his hand , and puts it off to others , saying , such and such are better able , I am in debt , I haue a great charge , many to prouide for , &c : thus most men are afraid to be merciful , as if they were afraid to be too happy , for euery man is so far forth blessed , as he is mercifull . This backwardnesse to shew mercy , discouers a great deale of folly and vnbeliefe in mens hearts , together with great want of loue to God and men . But what is there in mercy , that men should be so shy of it ? Is it disgracefull ? Nothing lesse , for it blesseth the memory of a man , when he is dead and gone . But what ? is it painefull ? No surely ; but quite contrary : It is cruelty , that disrests and disquiets a mans heart , and racks his conscience , whereas mercy makes a man cheerefull within himselfe , and comfortable to others : so then mercy is neither disgracefull nor painefull : But is it not then perilous and dangerfull ? Vide Cyprian de opere & Eleemosy . No , nor yet so neither , for mercy secures from danger , and frees from trouble . A man may be hated and maligned , for that he prayes , or is otherwise zealous and forward in the cause and worke of God , but who euer hated any one for shewing mercy ? Where then is the danger of mercy ? Is it any whit preiudiciall to ones estate ? Admit it be , yet if it further the soules good , and helpe a man to heauen , we cannot buy heauen at too deere a rate ; but to speake sooth mercy hurts no mans estate . Indeed foolish pitty , indiscreet mercy may , but not that which is spirituall and seasonable : for he that hath pitty vpon the poore ( saith Salomon , prou . 19.17 . lendeth vnto the Lord , and that which he hath giuen , will he pay him againe : he neuer did faile to doe it , nor euer will . If a man lend his money to his rich friends it is as safe as if it were in his owne coffer , and custody , besides , that he further engages therby his friend to himselfe . In like sort , hee that giues to the needy , doth not giue , but lend ; and that to the Lord , God's his surety , God's his surety , and he will not dye in his debt , he will pay him euery penny . Besides , shewing of mercy is a sowing of seed , and there 's no losse you know in that , Saint Paul followes the Metaphor , 2 Cor . 9.6 . and so forward . Now is any so mad as to thinke the seed that is sown in good & sure ground to be lost and buried , and to condemne the seedes-men of folly for so doing ? No , but the more desirous any one is of gayne and incrcrease , the more hee sowes : So should it be here in sowing this of mercy to the poore , and the rather for that this is a certaine soyle , and the seed will certainely take . Hee which soweth bountifully , shall reape bountifully ; there is no hurt can come by shewing mercy , if it be done with discretion . It makes a man truely happy , it puts him vnder mercy , it is a part and a piece of his happinesse . If you then feare to be too happy , forbeare to shew mercy , but herin , you shal bewray notorious folly . And thus wee haue dispatcht our first vse .

In the second place , let vs all bee instructed to looke backe a little , not vpon others , but vpon our selues , and say . Am I a mercifull man , or am I not ? what good haue I done ? how many backs haue I clothed ? how many bellies haue I filled ? how many poore , sicke , distressed , haue I succoured , pittied , prayed for ? what mercy h●ue I shewed ? Indeed , all men cannot exercise all acts of mercy , because they are poore , and haue not wherwithall , and here poore men commonly when they heare a discourse of mercy , looke vpon the rich , as if it only concerned them , and themselues were not touched . But though all men haue not mony to relieue others , or counsell to aduise them , yet somwhat they must be doing this way , when there is no need . None is so poore or destitute , but that hee may pray for those that be in misery , watch with them in their sickenes , bleed , mourne , weepe , commend their case to God , to others . Therfore , let none slip collar , but take himselfe to taske and examine , what mercy haue I shewed to the miserable ? how oft haue I prayed for them , mourned with them , straightned my selfe to minister to their necessities ? And if you find the reckoning to rise but slowly , poorely , be ashamed thereof , bewayle it , and for the future , neuer bee afraid to shew mercy , as if God in calling vs thereunto , meant vs any harme , but catch at all opportunities , and thankfully embrace them , taking occasion to blesse God , for that hee hath furnished vs with any ability , and opportunity to bee easefull , seruiceable , comfortable to any sad heart , ruinous estate , &c. You can easiely be perswaded , that it is a blessed thing to receiue helpe , comfort , ease , reliefe when you are in distresse . Will you take Christs word once vttered by Saint Paul , I trow , Acts 20. It being a Prouerb much vsed by our Sauiour , namely , It is a more blessed thing to giue tben to receiue : in good things , it is better be an agent , then a patient , as on the contrary in euill things . Would you then be thankfull for receiuing good at the hands of others , be more thankfull if God haue giuen you ability and conueniency , and ( which is the greatest of all ) an heart to doe good to others .

The twelfth SERMON . MATTH . 5.7 . Blessed are the mercifull , for they , &c.

YOu remember how farre wee haue proceeded in the prosecution of our Sauiours proposition here laid downe : Bessed are the mercifull , we goe on to a third Vse , and that shall be a word of exhortation , to stir vp both you and my selfe to the embracing of mercy , that thereby we may be blessed . Now in the doing of this duty , there are three degrees , to which you are to be exhorted : 1. to loue mercy : 2. to get this grace of mercy : 3. to exercise it , being once gotten . For the first , it is not enough for a man to doe the acts of mercy , vnlesse he haue also a mercifull heart , and a loue to this grace : according to that of the Prophet Micah cap . 6. vers . 8. He hath shewed thee , O man ! what is good , good for thy selfe , and good in the eyes of God , and what doth the Lord require of thee , but this , to loue mercy ? And of doing so , the Lord giues vs a good e●●●ple in his owne practice , Micah 7.18 . Because be delights in mercy , mercy pleaseth him : So it should doe vs. And the rather , because : 1. all is nothing that is not done out of loue . This makes a plaine difference betwitx the hypocrite , and the vpright man ; the hypocrite may performe some outward acts of mercy , but the vpright man onely doth it out of loue to mercy : 2. Because it is a blessed grace , and makes vs blessed ; should not we therfore loue it ? Sith it is mercy that makes a man blessed in his name , blessed in his state , blessed in his person , blessed in his posterity , euery way blessed . It is mercy that we liue by , 't is mercy that feeds vs , 't is mercy that clothes vs , 't is mercy that keeps vs in our being , namly , that mercy in God , therefore loue mercy .

Now secondly , put on bowells of mercy , as the Apostle exhorts , Colos . 3. and as God our father is mercifull , so be we followers of him as deare children , making it of our very nature , if it were possible , for , such as the tree is , such is the fruite thereof , and mercy is as the man is . The carnall man hath a carnall mercy , a foolish pitty : as if he see notorious malefactors led away to punishment , he can thinke and say , it is pitty they should be so hardly dealt withall , but vnto Christ in his members , he will shew no mercy ; in such a case , he hath his heart closed vp : So a naturall man , may haue a naturall mercy , whereby he may shew kindnesse to his kindred , &c. But he that would exercise spirituall mercy ( which onely hath the blessing ) he must first become a spirituall man . For which end and purpose , he must goe to God , by prayer , to make him mercifull , for it is he alone that works this grace in the heart , pray him that he would teach vs , for this learning comes only from heauen . That wisdome ( saith Saint Iames ) that is easie to be entreated , full of mercy and good works , it comes from aboue , Iames 3.17 . it is God onely that can teach vs this wisdome , to him therfore must we repaire , if we would be taught , and if we would haue it wrought in our hearts , it is his worke alone , he is the father of all mercies , and the God of all consolation , neither can a man haue any measure of holy mercy in him , till he worke it in him . Would you then become truly mercifull : 1. See what God doth : 2. Heare wat he saith . First , I say , see what he doth , and learne to doe likewise . See it : 1. in the mirror of his Word . See how he is there described to be much in mercy , plenteous in goodnesse , gracious , compassionate , &c. his mercy reacheth to the clouds , is higher then the heauens , ouer and aboue all his works . Behold him now with open face , as hee stands thus described in this mirror of the Word , and yee shall be transformed , as the Apostle speaks , 2 Cor . 3. and changed hereby into the same Image . that like as it fared with Moses , when hee had beene talking with God in the Mount , hee came downe with a glorious glistering , and bright Maiesty set vpon his face : So if wee see the Lord with spirituall eyes , as he hath set out himselfe to be seene in the glasse of the Scriptures : and so make our thoughts to dwell vpon his sweetnesse , mercy , goodnesse there described : we shall be transformed thereby into the same Image , and become in a measure mercifull , as our heauenly father is mercifull . Secondly , see it in the mirror of his works of mercy to all his creatures , hee is good to the iust and to the vniust , but especially his mercy to his Saints , that pardoning , healing , comforting mercy , particularly his mercy to thee , make it good by faith , that hee is the God of thy mercy , as Dauid saith of himselfe , labour to apprehend God to be such a God as doth helpe thee , feed thee , cloath thee tender and saue thee ; this will make vs to become mercifull as hee is mercifull , if we but once apprehend him by faith , to be our heauenly Father : For then we shall come to reason thus with our selues : God hath forgiuen mee pounds , talents , shall I think it too much to forgiue my brother a few mites ? It is he that helps me , saues mee , ouercomes my frowardnesse with his goodnesse , doth mee infinit fauours daily , &c. These , and the like meditations will allay all thoughts of reuenge and stomack , and make a man become gentle and mercifull to others that haue offended him , or are in need of him . Thus when wee haue seene what God doth , then secondly , heare what he saith , what mercy hee hath promised to the mercifull , what misery he hath threatned to the cruell and mercilesse . These things we must affect our selues with , and worke them thorowly into our soules . And so we shall find that the words of Gods promises , and threatnings , being engrafted into our hearts , as Saint Iames speakes , like as the sciens is engrafted into the stocke , will be of power to change our sowre natures , and to make vs gentle , sweet and mercifull , euen as God is mercifull , if , I say , wee be carefull to mould this word of God , and worke it into our hearts by meditation and application thereof vnto our selues . And these are the helps we must vse to the getting of mercy .

The third thing yet remaines to be done : For , when we are now come to loue mercy , and haue gotten it in some good measure , wee must step on to the exercise of this grace in the acts thereof , shewing mercy to others , as our heauenly father is mercifull . But how is that ? God is not only merciful in himselfe , but also in all his dealings : So must we not content our selues to haue this mercy , but we must proceed to the exercise of it . Now the acts of mercy are of two sorts , some are inward ( as we said before ) and some outward . The former sort lye open to all ranks of men , poore aswell as rich ( though poore men vsually post off this point of mercy , as not pertaining to them ) but it belongs to all sorts , to consider wisely of their afflicted ●●●●ren , as being their owne flesh , and to make ●●●ir case our owne . Say then with your selues , such a one's sicke : What 's sicknesse , but an abridgement of all outward euills ? Such a one 's in pouerty , What 's pouerty , but a very great slauery , for the borrower is seruant to the lender , saith the Wiseman , and so in the rest , consider , and lay to heart the afflictions of others ; then secondly , mercy must set our heads a worke , to deuise how to relieue them , we must consult with our owne hearts , as Nehemiah in like case did , and bethinke our selues , what may I giue , what may I lend , what may I say , what may I doe to seale vp my loue , and to be some way comfortable to my distressed neighbour ? So for the affections , we must sympathize & condole with the miserable , be poore in their pouerty , sick in their sicknesses , labor and sweat in their grieuances . Mercy transformes a man into the party pittied , makes him feele his brothers case , ake in his paine , groane in his griefes , and so take it to heart , as if it were his owne . These are the inward acts of mercy , which all without exception must exercise : For outward acts : 1. in words , and so all must speak comforting , praying , pittying words to the distressed : 2. In deeds , here all must do something , poore men haue not mony to giue , but they can giue counsell , they can trauell , visit the afflicted , or watch with them , if need be : euery man hath not conserues , or preserues to carry to the sicke , but the poorest hath a warden at least , or an apple to take with them : So euery one must be doing something according to his ability , and their necessity . A●d these are those acts of mercy both outward and inward . which by all , of all sorts , are to be performed .

There are yet some speciall acts of mercy to be exercised by some sorts of men , and those are first publike persons , secondly rich men : For the first sort , Magistrates may fruitfully propound Iobs example to themselues . He being a Magistrate , was eyes to the blinde , feete to the lame , a father to the Orphanes an husband to the widdowes , hee sought out the cause of the oppressed , and snatcht them from out of the clawes of the Lyon and the Beare ; the mercilesse and cruell man : So secondly , Ministers must shew mercy in speciall manners , by comforting the deiected , counselling the doubtfull , warning the vnruly , binding vp the broken-hearted , speaking a word in season to those that mourne in Zion , visiting the sicke , ministring to their necessities , relieuing and succouring of them as they are able . These are the duties and acts of mercy that concerne publike persons . The next we must speake to , are rich men , that haue abilitie and sufficiency of outward estate ; these must be exhorted in a speciall manner to exercise mercy ; and the branches of this exhortation are many : There is mercy in giuing , mercy in lending , mercy in remitting , mercy in employing . Some cannot giue , who yet can lend , and there 's mercy shewed in that , only if we auoid those sore pressures , lending vpon hard terms , such as the people complained of , Nehemiah 5. selling , of time , lending vpon day , &c. I deny not but men in lending to others , may take pledges of their neighbours , onely they may not herein be their owne chusers , but though they may take a pledge for their owne security , yet they must take suc● things only , as may well be spared ; they may not take the neather Milstone , the means of their liuelihood . There is mercy also in remitting , aswell as in lending : when men are content to forgiue , and passe by wrongs , dues , debts , where there is not wherewithall to discharge them . Nehemiah , in regard of the extremitie of the times , was content to remit of his dues , neither he nor his seruants required of the people , that which did of right belong vnto them : But now in the matter of giuing , which is the maine and chiefe office of mercy to be performed by the rich , two rules must be obserued : 1. that you make your selues able : 2. that you shew your selues ready to communicate to the necessities of others . For the first , concerning the inabling of your selues to the shewing of mercy , you shall find it laid downe in two Canons , 2. Thes . 3. the first that you forbeare idlenesse , and so all other vnmortified lusts , as gamesomenesse , intemperance , &c. Secondly , Working with quietnesse , and eating your owne bread , that yee may not any way be burthensome to the church . And herein the Apostle sets forth himselfe for an example , vers . 8. we tooke not , saith he , bread for nought of any man , but we wrought with labour and trauell , night and day , because we would not be chargeable to any of you . But , Ephes . 4.28 . he requires not onely that we so order the matter that we be as little chargeable to others as may be , but also , that wee be helpfull to others . Let him , saith the Apostle , that stole . steale no more , but let him rather labour , and worke with his hands the thing that is good , that he may haue to giue vnto him that needeth . Most men , when they are pressed to works of mercy , thinke it enough to say , I am not able , I haue not wherewithall . Why are you not able ? how comes it that you haue not wherewithall ? If God hath dis-abled you by his owne immediate hand , by fire , losse of cattell , or the like , thou art excused ; but if you haue made your selfe vnable by your owne improuidence , vnthriftinesse , idlenesse , vanity , or the like , you are answerable for many fellonies at once : for hereby thou hast robd thy selfe , robd thy wife , robd thy children , robd thy family , robd the Common-wealth , robd the poore ( for whatsoeuer we can well spare , is theirs , in case of extremity , and they haue a right vnto it ) Now , if you find your selues guilty of your own inability ; by these or the like waies drawne vpon your selues , be aduised to remoue all wastfull expences , and these sinfull courses fore-mentioned : here 's one named by the Apostle for instance : Let him that steales , steale no more : this theft is nothing else but idlenesse ( for that the Apostles meaning is so , appeares plainly by the opposition , but let him labour with his hands , &c. ) when men are out of a lawfull calling , or are not painefull in it , find themselues no imployment , but are vp and downe , shifting here , and flirting there , such are to be accounted theeues , for they picke their owne purses , and make themselues vnable to doe works of mercy . The like we may say of pride in apparrell , a great wast-good , when people must be in a new fashion euery day , as Nero , who tooke it for a disparagement , to be seene two daies in one sute : So for pride in building , men build as if they should liue for euer , as one speakes . So for pride in feasting , a common fault in men to be ambitious , and vaine-glorious herein , vying one with another , farre aboue their abilities . The like may be said of company keeping and gaming . Those that are companions of wine-bibbers and flesh-eaters , as Salomon speaketh , shall surely come to pouerty . The same will befall such as are here and there sporting and gaming , who may seeme to be of the Emperors mind , that thought money was made for nothing else , but to cast away , and wast vpon dice : we cannot stand vpon particulars . In short , euery vnmortified lust is a pick-purse , a thiefe in the candle , a kind of wild-fire , enough to consume a whole countrey . Salomon euery where , almost , tells vs , that he that goeth after the strange woman , shall be brought to a morsell of bread , that the sluggard shall be clothed with rags , that he that hasteth to be rich , shall suddenly come to pouerty . He tells vs twice in that 28. of Prou. that the very haste after gaine is the next way to pouerty . The same is true of needlesse expences , mere superfluities , as that which is cast away in smoake and tabacco , and when men shall study how to wast their whole patrimony vpon vanity , euen saltus & insulas ( as one saith ) they can weare a pretty groue vpon their backs , a pretty plat of ground about their necks . These be those ●ouses and corruptions whereby many men disable themselues for the doing of good , let these be laid aside : And then secondly , you must labour with your hands , &c. that is , 1. liue in a lawfull calling : 2. dwell vpon 't , be diligent in it to know the state of thy flock ( 't is Salomons counsell ) and take heed to the heards , Prou. 27.23 . &c. Nor must you onely be diligent , but expert and skilfull in your calling , Tit . 3. presidents of good works , or crafts-masters in our honest calling : 3. labour in it , we must {αβγδ} ( that 's the Apostles word in that 4. of the Ephesians ) take paine in that which is good , {αβγδ} . and this we must doe not only to enrich and aduance our selues , but to doe good to others , and to giue to him that needs . These now are the rules to be put in practice , for the inabling of our selues to works of mercy . Next , you must be ready to distribute , and doe this way , what good you can . This is that the Apostle enioyneth those that are rich and able , 1 Tim . 6. charge those that are rich in this world , that they doe good , and be rich in good works , and be ready to distribute and communicate , as we haue an example in Abraham , who sate ready prest in his tent-doore in a hot day , and in an hot countrey , thinking with himselfe , alas , poore trauellers , how doe they now this scorching season , they are faine to beare the heat of the day , &c. And whiles he was thus casting within himselfe , he sees two wafaring strangers comming towards him , whom he no sooner had espied , but running vnto them , he stayes not to be entreated , but himselfe first intreats them , he beseecheth them to turne into his tent , and refresh themselues with such entertainment , as he could giue them . By whose example , we must also be stirred vp to shew like forwardnesse in shewing mercy and kindnesse , though not to all sorts promiscuously , or to euery vnknowne person ( Abraham did not so ) yet when we meet with a fit subiect , we should euen runne vpon mercy : But yet by rule must we proceed herein , both for the matter of our mercy , and secondly , for the manner . For the matter ; works of mercy must be done : 1. out of iustice : 2. out of wisdome and discretion . For the first , we must , as the Prophet wills vs , doe iu●gement , and shew mercy , Math . 16. He that would exercise mercy toward others , he must first pay all his debts , cleare all scores : if he haue stollen from any man , or wronged his neighbour , he must first restore it againe , for God accepts not of a sacrifice of rapine . It was a speech of Selymus the Turke , Turk . Hist . to his Bassa , who perswaded him to bestow that wealth which he had wrongfully taken from the Persian Merchants in diuers places of his Empire , vpon some notable Hospitall , for the reliefe of the poore : he replyed , wouldst thou O Pyrrhus ( for so I take it was the Bassaes name ) that I should bestow other mens goods wrongfully taken from them , vpon works of charity and deuotion ? assuredly , I will neuer do it , nay , rather , see they be again restored to the right owners , which was forthwith done accordingly . How much shuld we that are Christians , be ready to make restitution of such things as we haue vnlawfully come by , and not make ex rapina holooaustum , a sacrifice of rapine , which God accepts not ? shew mercy to others , but doe it of thine owne , see what Salomon saith for this , Pro . 5. about the latter end , Drinke water out of thine owne cisterns , and running waters out of thine owne well ▪ let thy fountaines be dispersed abroad , and riuers of water in the street : let them be only thine own , and not strangers with thee , &c. If thy goods haue bin got well , and held wel , thou maist boldly communicate of the same to others : so then , our mercy must be shewed out of iustice , or else it is not right . The good man described , Psal . 112. is said to be gracious and full of compassion , but yet withall he is righteous . Secondly , we must proceed by the rules of wisdome , in shewing mercy according to that , Psal . 112. A good man sheweth fauour , and lendeth , he will guide his affaires with discretion , he will doe works of mercy out of iudgement , putting a difference betweene person and person , things and things . For persons , some there are , that are poore and religious , our chiefe streame should run vpon them , the houshold of faith should haue a specialty of our mercy ; some again are poore , Galat . ● . who though not religious , yet are they ciuill , they are in a lawfull calling , they take pains therein to their power , and are willing to liue by their labour , these also we must relieue , and these must haue a share in our mercy : 3. some there be , that are neither religious nor ciuil , but wander about , like idle vagabonds , liuing vnder no Magistrate , no Minister , in no calling ; and to these , the greatest mercy that we can shew them , is to apply our selues to the Apostles rule ; If they will not work , let them not eat , if they will not take paines for a liuing , let them euen fast a while , til such time as they be humbled and made willing to work . Thus for the persons , to whom we are to shew mercy : Secondly , there is wisdome to be exercised in shewing mercy , in respect of things . For to one we must shew mercy in his estate , to another in his name , bestowing food vpon some , clothes vpon others , and for idle vagrants , it shal be mercy in vs , to commend them to the stocks , to condemne them to the whip , howsoeuer , they or the world shall censure vs for it , we cannot shew them greater mercy , then so to deale by them , so farre as law will beare vs out . Thirdly , in works of mercy , wisedome directs a man to looke to the times . The poore you haue alwaies with you , saith our Sauior , but yet there is a difference to be made of times : for , sometimes the poore haue bread , they haue work , & other ordinary mercies : otherwhiles againe , in sore pressing times , they haue none of all these , they want all things , work 's scarce , bread's scarce ( and that which makes euery thing else dear ) mony 's scarce , here now we haue a fit time to extend mercy to the needy : In such a time as this , we must be content to part , not onely with our superfluities , but euen to abridge our selues of some necessaries for the reliefe of our poore brethren . Holy Bradford , in a hard time , thought not too much to sell his chaines , rings , and Iewels , for the reliefe of others . Rogers our Protomartyr in Queen Maries days , made the motion to others in his time to forbeare one meale euery day , to bestow vpon such as were in want . Nehemiah , in a time of exigence and extremity , would buy no land , as otherwise he might , and would haue done ; nay , the primitiue Christians , Act. 4. sold that land they had , and brought and laid down the mony at the Apostles feet , they were content to part with al they could part with in that time of exigence , to help to relieue others . Here also , it is requisite that we haue wisdome to distinguish of the season : 1. for others , to shew them mercy then , when they are m●●t of al distressed , most humbled , most in need , and low brought , then is a fit time to do it : 2. for our selues , to doe works of mercy then , when God hath blessed vs , and whiles we are able and in time of health ( not , ●s many vse to doe , referring all to the day of our death ) but seeing it done our selues , so shall we haue the benefit of those prayers and blessings , which by our meanes shall be offered vp to God . Fourthly , in works of mercy , discretion guides and directs a man to doe according to his abilty . God straines not vpon any man to doe aboue that he is able ( vnlesse it be in a time of extremity , as we said before ) but if there be a willing mind , he accepts a man accrrding to that he hath , and not according to that which hee hath not . Nehemiah according to his ability , expressed his bounty to such as were in need of him . Here it must be remembred , that we proceed in a right order , beginning at home ; for he that prouides not for his own , is worse then an Infidel . Therefore , as we see it in the parts and members of the body . Each part drawes nourishment to it selfe , and then conueighs it to the next in order : the stomack to the liuer , the liuer againe to the veines , and so it passeth along , euen to the most remote parts of mans body : so must it be with vs in shewing mercy , euery man must first prouide for himselfe , and those of his own houshold , and then reach forth his hand to others according to his ability ; only when you are called to doe good to others , you must not disable your selues , & groan without cause , much lesse put your selues into debt on purpose to keep your selues from giuing where there is need , and so to shift it off , but deale plainly , &c. And this is that we haue to say , as touching the matter of our mercy . Now for the manner , the Scripture regulates and teacheth vs , that works of mercy must be done : 1. in simplicity , as the Apostle hath it , Rom. 12. let him that giueth , do it with simplicity , not for any by-end , not for an end beyond mercy , as for vaine-glory , or the like , but let him shew mercy for mercies sake , lend for lendings sake . Lend , looking for nothing againe , as saith our Sauiour , not as if one that lendeth to another , should looke for no part of the principall againe , but looke not , ayme not at any by-respect : as thus , I lend ( pretending mercy ) so much , to the end I may borrow as much , he that sheweth mercy , must doe it freely , cheerefully : the Lord loues a cheerfull giuer . A man in giuing to those that want , must not doe it heauily , grudgingly , he must not manu dare , & vultu negare ( as hee saith ) giue with the hand , and pull backe with the looks , strike down with the countenance , but shew all cheerfulnesse in our deeds of charity ; for that which is freely giuen is twice giuen , and be it neuer so small , yet is greatly accepted , as the widdowes mite was , who though she gaue little , yet shee gaue much in Christs estimation , who counted it a great promotion , and a far more blessed thing to giue , then to receiue 3. In shewing mercy , men must do it liberally . He that soweth liberally , shall reape liberally . An example of this we haue in Araunah , who gaue as a King , though he had but a subiects purse , yet hee had a Kings heart , a royall disposition ; such should we haue . 4. works of mercy must be done constantly : be not weary of wel doing , saith the Apostle , 2 Thes . 3.13 . And againe , let vs not be weary of weldoing , for in due season we shall reape , if we faint not ; as ye haue therefore opportunity , doe good to all , but specially to those of the houshold of faith , Gal. 6. and Eccles . 11. Giue a portion to seuen , and also to eight , &c. where he answers also all obiections . For , some might say , we could be content to doe somewhat , but all we doe is but lost , and as it were cast downe the streame .

Say not so ( saith the Wise man ) for that which is giuen to charitable vses is not cast away , Sol●● . but only sowne by the waters side , and after a while it will come againe . Cafl thy bread vpon the waters , for after many daies thou shall finde it .

Yea , but I giue , and giue , and see no end of giuing , they lie still at my doores , and come thicke .

Oh saith he ! giue a portion to seuen , and also to eight . Solut .

I , but who knowes what times may come , I may fall into want my selfe .

It is true , saith he , hard times may come indeede , therefore giue , whilest thou hast wherewithall : for thou knowest not what euill shall be vpon the earth .

I doe indeed pitty the case of such as be in misery , I can condole , and bleed with them , but I cannot doe withall , I cannot helpe all .

Oh! saith Salomon , If the clouds be full of raine ▪ they will empty themselues vpon the earth : there is no mercy in the heart ( whateuer you professe ) if there be not helpe in the hand : full clouds will drop downe their fatnesse into the bosome of the earth .

Yea , but I liue in an hard place , in a barren countrey where euery thing is hardly come by .

Be it as thou saist , yet , If the tree falleth toward the North , or toward the South , in the place where the tree falleth , there it shall be . As if he should say , wheresoeuer the tree groweth , whether in a fruitfull soyle , or a barren soyle , somewhat it will beare : So doe thou , what countrey soeuer thou liuest in , be doing , according to thine ability , some fruits of mercy thou must yeeld , and bring forth , according as God hath put into thy hand .

Ob●●●● . I could find in my heart to doe something this way , but the world is so naught , that a man cannot tell where to giue , or on whom to place his mercie .

An●● . Hee that obserueth the wind ( saith Salomon ) shall not sow , and hee that regardeth the clouds shall not reape . He that is alwaies making obiections , and casting perills , it will be long enough ere he will be either resolued to shew mercy to others , or sure to receiue mercy from God .

Put case I should be thus forward to deeds of charity , as you would haue me , how should I be requited againe ?

Why , leaue that to God , hee can finde meanes to recompence any thing done this way , take thou no thought for that matter : For , as thou knowest not ( saith the Wise-man ) what is the way of the Spirit , nor how the bones doe grow in the wombe of her that is with childe : euen so thou knowest not the worke of God that maketh all things , verse 5.

I , but I haue often times mis-carried in shewing mercy , and my bounty hath beene often abused by those that haue partaked thereof .

Let not that hinder thee ( saith he ) from doing any more works of mercy ; but in the morning sow thy seed , and in the euening with-hold not thine hand : See more obiections in Basil . Serm . in Diuitis auarus . Serm . 1●● . for thou knowest not whether shall prosper , either this or that : or whether they shall be both alike good . Thus , when you haue with Salomon remoued all obiections , then qutcken vp your selues to the exercise of this grace by the forenamed motiues . Remember , first , that you giue to the poore , you giue to Christ . If Christ were here in person , how would euery one striue to relieue him , being in want , to refresh him being hungry , to cloth him , being naked ; why now , whatsoeuer is done to one of these his brethren , he takes it as done to himselfe : Thinke then with thy selfe , when thou seest a poore Christian that wants thy help : there goes Christ hungry , naked ; there lies Christ sicke , or imprisoned , he quakes , he faints , he bleeds in his members : what therefore you would doe to Christ himselfe , doe the same to his poore members : secondly , consider , that what you giue to the poore , you doe but lend to the Lord ; there is nothing lost that is laid out this way . It may more properly be said , to be laid vp , then laid out , for God will be your pay-Master , he is the poore mans surety , he will repay it ; you are but Gods purse-bearers , neither is it any otherwise here , then if some great Gentleman should bid his seruant that attends on him , giue a poore bodie six pence ; the seruant doth no more then lay it out , being sure to receiue it againe of his Master : euen so it is here , the Lord seemes to say vnto vs , There 's such an one wants , giue him sixe-pence , supply his needs , let him haue what will serue his turne , and I will become thy pay-Master for it againe . Yea , thirdly , in giuing to others you doe but gratifie your selues , for hereby you become more blessed euery way , as we haue shewed before . Therefore , as euer you would adorne , and beautifie your profession , or inherite the former comforts : shew your selues rich in mercy and good works : which the better to doe , you must fatten the root of mercy , which is charity , whereof mercy is but a branch , as hath beene said : therefore begine with loue , and as the Apostle saith , Consider one another to prouoke to loue and good workes . Where there is true loue , there will be good works . If therefore there be any consolation in Christ , if any comfort of loue , if any fellowship of the Spirit , if any bowells and mercies , fulfill ye my ioy , Gods ioy , Christs ioy , all good Christians ioy , that ye be like-minded , hauing the same loue , &c : not looking euery man on his owne things , but euery man also on the things of others .

Lastly , here 's a word of Comfort to the mercifull , they are euery way blessed , and shall finde fauour with God and men .

I , if I were sure , my mercy were a spirituall mercy , I could take comfort in it ?

For satisfaction to this doubt , looke 1. to the motiues of thy mercy , whether those arguments that moue thee to shew mercy be spirituall or not ; where dost thou beginne thy mercy ? Dost thou , with the Macedonians , first , giue thy selfe to God , and then giue thy goods to the Saints , and others . 2 Cor . 8.5 . The wisedome from aboue ( saith Saint Iames ) is first pure , and then full of mercy and good fruites : hast thou then a pure nature , and pure motiues and reasons , shewing mercy for Gods sake , for mercy sake , and vpon spiritual grounds , thy mercy is a spiritual mercy . 2. Looke to the extent of thy mercy , for spirituall mercy reacheth not only to kindred , friends , benefactors ( if it go no further , it is but naturall ) but euen to strangers , yea , to enemies it teacheth to pray for them that curse vs , and to releiue those that would begger vs , and vndoe vs. 3. looke to the obiect of thy mercy , which in spirituall mercy is especially the soule , ( although it doth gladly relieue the body too ) it is principally exercised in doing good to the better part of man by counselling , admonishing , comforting , being no lesse desirous to help others out of sinne then out of debt . 4. looke to the effect of thy mercy : doth it make thee more humble ? then it is spirituall mercy , for that which is meerely naturall , renders men more proud and conceited , makes them seeme to themselues iolly fellowes , so as that they boast of what they haue done , and think of hauing merited therby some reward at the hand of Gods , whereas hee that is spiritually mercifull , findes matter of humiliation in his best workes of this kind , condemnes himselfe that hee doth them so vncheerefully , so basely , so niggardly ; as Nehemiah , when he had done his best this way , saw cause after all to implore , and sue for mercy . By these notes of distinction may you iudge of the kind of your mercy , whether it be spirituall or not . But yet further .

Many cannot take comfort of the mercy they shew , because they come short in the acting and exercising of it : For 1. for the measure , it is but a little that I do this way ?

If thou shew but a little mercy for want of affection , thou must iudge thy selfe therefore , but if it be through want of ability onely , thou must remember what the Apostle saith to this , viz. that if there be first a willing minde , it is acceped according to that a man hath , and not according to that hee hath not .

Yea , but I doe it doubtingly ; I cannot tell whether I doe well , and haue a ca●ling to doe that which I doe in bestowing my almes ?

This doubt must be satisfied by priuate conference , thou must propound thy particular cases to the Iudicious to be resolued by them .

But what shall I doe , when I know them to bee naught that seeke to be relieued .

If thou knowest them before hand to bee such thou oughtest to forbeare to releiue ●hem , except it be in case extremity then demus tanquam homines , A. Gellius Seueca non tanquam homini ▪ lets giue as we are men our selues not as to himselues being a bad and wicked man ; In such case detur humanitati ( as one speaks ) we releiue not particular man , so much as the common nature of man in him .

Yea , but I in shewing mercy doe it vncheerefully and grudgingly .

Why yet if thou iudge thy selfe for so doing ; Solu . thou art accepted at second hand at least . And for thy help consider of the fore-mentioned motiues mercy , and so breake through al difficulties to the acting of it , and you shall finde that exercise will facilitate and make it easie . As it is with a sword , which if a man but seldome pull out of the scabberd , it growes rusty through difuse , and can hardly bee pulled out with all a mans strength put to it : but draw it out often , it will come forth with ease ; so likewise if a man draw out his soule but seldome to the needy and miserable , he shall finde it hard to doe , and difficult , his purse will not bee found a great while , when he should shew mercy , and being found , it cannot be pulled out in haste , nor opened without some adoe , and many matters will bee pretended for excuse , all which will bee preuented with often exercise : for here the more a man doth , the more he may , and the more he yet still desires to doe , his affection will not faile , though his estate may .

I shew mercy sometimes , but I doe it hollowly , there is in my mercy a spice of pride , ambition and vaine-glory ; I blow a trumpet , & c ?

Yet cease not to doe thy worke , so long as thou forgetst not to be humbled , for thy failing in the manner . Doe as children vse to doe in working their samplars , they keep them as faire as they can , but if they be sullied in working , then they wash them , and make them cleane againe : so must we de●le in our deeds of mercy , doe our best at them , and if it fall out that they bee sullied and defiled through pride , ambition , or the like ; then goe alone , and bewayle it before God , and thy worke shall be accepted , and thou rewarded .

I could be content to doe works of mercy , but people are so vnthankfull , that I am disheartned ?

Let not that hinder thee in thy course , but if there bee neede , let them partake of thy mercy though neuer so vnthankefull . Luk . 6.35 . This is to follow the example of our heauenly Father , who is good to the vnthankfull , kind to the vnkind .

Yea , but men will neuer be contented , satisfied , but are still trenching vpon me and clamouring against me , if I doe not euen more then I am able .

For answer to this , thou must consult thine own occasions , thine owne ability , and especially the Word of God ; and if thou canst approue thy selfe to God and to thine owne conscience , for hauing done thine vtmost , thou must rest satisfied , yea , thou mayest safely bee comforted in assurance of the blessing here put vpon the merciful man , howeuer the world take it , or men construe it ; if they 'l be masters of their tongues , be thou of thine eares , and there 's an end .

The thirteenth SERMON . MATTH . 5.7 . Blessed are the mercifull : for they shall receiue mercy .

THe former point concerning the blessednesse of the mercifull wee haue already dispatcht . It remaines now to speake of our second point : They that shew mercy shall receiue mercy , hee shall haue it repayed him in kind againe . But wee 'll take the point in more generall tearmes

Looke what seed men sow the same shall they reape , the same they brew , the same shall they drinke , as they measure to others , it shall be meated to them againe . The text restraynes it here to shewing of mercy , but wee 'll take it more largely , and so you shall see it proued , euen in so many words , Prou. 22.8 . He that soweth iniquity ( saith Salomon ) shall reape vanity . Ill seed yeelds but an ill crop . And Eliphaz his experience is proofe enough of this point , Iob 4.8 . Euen as I haue seen ( saith he ) they that pl●w iniquity , and sow wickednese reape the same . If men sow fitches , they may not , looke to reape barley , if they sow barley , they must not thinke to reape wheate ; but the same graine that a man soweth , the selfe-same shall hee reape againe : in like sort , hee that plowes and sowes wickednesse , saith Eliphaz , shall reape iniquity and vanity . And this our Sauiour further sets forth vnder another comparison Math . 7.2 . with what measure ye mete , it shall be measured to you againe . This saying is faithfull and true , and applyable both to God and man , here our Sauiour speakes of passages with man : but this speech is else-where applyed by our Sauiour to that duty , which wee owe and performe to God , Mark . 4.24 . Take heed , saith he , what you heare , with what measure yee mete , it shall be measured to you : And vnto you that heare shall more be giuen . Thus you see the rule ; Men shall haue as they bring , reape as they sow , haue their owne measure returned them againe . If I borrow a bushell of wheate , I must pay a bushell againe , must I not ? the same that was borrowed , the same must I pay both for quality and quantity , wheate for wheate , and bushell for bushell : And euen so , men shall themselues bee dealt with , as they haue dealt with others . Instances , the Scripture affords vs store of both kinds ; And first for euill , Pharaoh sowed cruelty , and he reaped cruelty . He committed the males of Israel to the mercilesse waues , and himselfe with all his hoast were swallowed vp by the red sea : He was busy in doing to death the Israelitish Children , and in like manner , had his owne sonne together with all the first-borne of Egypt slaine in a night . So likewlise Anidobezek , Iudg . 1.6.7 . we haue there his owne confession : Threescore and ten Kings ( saith hee ) hauing their thumbes and their great toes cut off , gathered their meat vnder my table : as I haue done , so God hath requited me . God gaue him his owne measure in the same part , and in the same kinde : for euen his thumbs and great toes were in like manner cut off , vers . 6. So Agag 1 Sam . 15. toward the latter end , he sow'd cruelty , and he reaped cruelty : for as thy sword ( saith Samuel to him ) hath made many women childlesse , so shall thy mother be childlesse among women . And Samuel hewed Agag in pieces before the Lord in Gilgal . Thus God payed him home in his own coine . And as in euill , so in good the rule holdeth , for blessed , saith our Text , are the mercifull , 2 Sam . 9.3 . for they shall receiue mercy . Thus Ionathan sowed mercy vpon Dauid , and accordingly he reaped mercy , though not in person , yet in his posterity , for , Is there none left , saith he , of Ionathans children to whom I may doe good for his fathers sake● ; though I confesse Dauid was a little fayling afterwards in his dealing with Mephibosheth . So Barzillai the Gileadite shewed kindnesse to Dauid in his affliction , 2 Sam 19. neither was it lost , for when as himselfe through age and weakenesse was not so capable of Dauids kind offer , he payes it him neuerthelesse in his heyre , & executour : So 2 King . 4. The good Shunamite comforts the Prophet , he againe comforts her : he receiues kindnesse from her : she interchangeably receiues kindnesse from him . The like we see done in the widdow of Sarepta 1 King . 17. And generally we shall obserue it to be vndeniably true , that whether a man sow good seede or bad seed , the same he sowes , the same he reapes .

And there wants not good ground of reason for this , whether we looke to God or man .

First , from Gods owne nature we may reason . God is 1. true , yea , truth it selfe ; hee is the measure and ground of truth ; All his words are true and faithfull . Now his Word is gone forth in both kinds , he hath both promised to those that do good , that it shall goe well with them , they shall receiue their owne with aduantage : and also hee hath threatned euill to the workes of iniquity , and that they shall receiue their owne measure . therefore both shall take place , for he hath said it : 2. God is both iust and kinde ( and both these properties in God doe call on him to reciprocate ) he will not therefore be behinde hand with any man , sith , it is a righteous thing with him to returne like for like , both to the good and euill ; with the mercifull ( saith the Psalmist ) thou wilt wilt shew thy selfe mercifull , and with the froward thou wilt wrastle , Psal . 18.1 . hee will beate them with their owne weapons , hee will out-shoote them in their owne bow . 3. he is wise , & first it stands with good wisedome , especially in a gouernor ( such as Godis ) to iustifie himselfe , to cleare his owne iustice , to stop the mouthes of the maleuolent , by being able to say , I haue vsed you no otherwise then you haue vsed others .

Secondly , it is wisedome in God thus to doe , for hereby his seruants shall bee encouraged to well-doing , when they shall bee assured that they shall reape as they sow , and that their labour is not in vaine in the Lord .

Secondly , if we turne our eyes from God to man , we shall see reason for the point . There are in euery man these two things naturally ( as wee may see in euery child , who will pay backe word for word , and blow for blow ) namely imitation and retaliation .

As face answers face in the water or glasse , so doth the heart of a man to a man , saith Salomon . Like as if a man bring a frowning face to a glasse , it will returne him frownes for frownes : or if a man bring a smiling countenance therto , the glasse returnes him the same that hee brought . So heart answers heart , ( saith the Wiseman ) If a man shew himselfe louing , kinde , meeke , and tender-hearted to others , God will so worke the matter , that others shall shew themselues like-affected to vs : As on the contrary , if hee shew himselfe proud , false , reuengefull vnto others , hee shall finde others to proue so to him , and so heart shall answere heart .

Now for the vse of this point , it may serue for Instruction to vs all , and that to looke back vpon former times , and obserue Gods proceedings with vs , and the passages of his Prouidence .

Doth hee afflict thee any way , or stirre thee vp aduersaries ? labour to see God in all , and doe not so much frette at the instrument of thy woe and affliction , as take notice of Gods hand , which is the principall in the matter , what euer the meanes be : Learne then to get ouer all , and to see goodnesse in God , though it be of malice in men see iustice in him , though men deale neuer so vniustly with thee . For instance , dost thou meete with a lewd and vntrusty seruant , that neglects thy businesse , or makes away thy goods , reflect vpon thy selfe , and say . It is euen iust with God it should be so : for such a seruant haue I beene to others , or at leastwise to God , whom I haue serued but slenderly , &c.

Doth the Lord afflict thee with stubborne or vnnaturall children , say to thy selfe , haue not I beene such a one , euen obstinatē , undutifull , vnthankefull to my parents ; if not , yet sure I haue beene all this and more then this to my heauenly Father , doth God exercise thee with vnkind kinsmen , vniust neighbours , &c ; say with thy selfe : Euen thus and in this manner , haue I dealt with others , vntruely , vnmercifully , vneuenly , and now behold the Lord brings it hom to me , suffers others to returne me mine owne measure . And thus must wee compose our selues in our greatest perturbations , and by these and the like thoughts we shall so handle the matter , that we shall be able to pray amidst all indignityes .

Yea , but ( me thinks I heare some say ) if I had any what ill-deserued of these that mis-use and wrong me , I could the better beare it at their hands , but I neuer did them the least harme or iniury , that they should serue me so .

Solu . Grant that it be true that you speake , and that you haue not deserued amisse of those particular persons , that now bee your aduersaries without cause : but haue you not wronged and iniuried some others in the same or the like kind ? Howsoeuer though you should not haue iustly offended or wronged any man , yet you cannot deny but you haue wronged God , much more ; here I am sure , you cannot wash your hands or stand vpon your iustification , but must needs yeeld that you haue walked stubbornely and peruersely against God ; Learne therefore , euen of Adonibezek a Heathen , to acknowledge Gods righteousnesse in all his proceedings with you : As I haue done , saith he , so God hath requited mee . Threescore and ten Kings hauing their thumbes and their great toes cut off , gathered their meate vnder my table . I made no better of them then dogges ; and now behold , as I haue done to them , so is it done to me by others . It was not by the hand of those seuenty kings , that hee was so requited and serued in his kind ( for them hee had by his cruelty disabled for such an enterprize ) but God found out others to repay him , and to bring his owne deuice vpon himselfe . And such is his dealing oftentimes with the sons of men , his hand finds them out in their sinnes , and he knows how to returne them their owne , which though it be sometimes iniustice in the instrument ; yet in him it is most iust , of which we must take notice , and acknowledge with Ezra , Nehemiah , and others , that hee afflicts vs lesse then our sinnes deserue , and that it is the Lords mercy that we are not consumed . This will stop a mans mouth , and preserues him from fretting , raging , and reuiling the instruments of Gods displeasure in case wee be vniustly dealt with , and meete with hard measure from men . And thus for time past .

Secondly for the future , this doctrine calles vpon all to sow good seed , that we may reape a good crop , and finde answerable dealing from God and men . It is a point of best husbandry , so to doe : for as he that sowes pure seede , reapes the like againe : so he that doeth good shall receiue accordingly . Now this instruction hath a twofold respect . 1. to God . 2. to man . As concerning God , true it is as Dauid hath it , that our kindnesse extendeth not to him , yet is there a way whereby to finde fauour with , and interest our selues into his mercy , as 1 by being faithfull and vpright in his worke , according , to that of our Sauiour , Marke 4. take heed what you heare ; for with what measure yee mete , it shall be measured to you againe . And to you that heare ( aright and as you ought ) shall be more giuen ▪ So likewise by dealing kindly with God , that is , with his Saints , with his house , wee may make it sure that he will deale kindly with vs and ours : as hee did with Dauid ; he had but a purpose to build God an house , and for that the Lord promised to build an house for him in his posterity for euer : so if any shall shew mercy to Gods people , God will not dye in his debt , for with the merciful , he wil shew himself merciful , as on the other side , with the froward he will wrastle , Psal . 18. and Leuit. 26. If yee walke contrary vnto me ( saith the Lord ) and will not hearken vnto me , Then will I also walke contrary and stubbornly against you , and will punish you yet seuen times more for your sinnes : If men be froward , waspish and peruerse toward him , he will bee as froward and peruerse toward them for the hearts of them ( in such wise he is pleased to expresse himselfe for our better vnderstanding of him . ) If we be to him kinde and his , we shal find kindnes , mercy and loue from him ; as on the contrary , if we be forward , God will satiate vs with our owne wayes , and giue vs our fill of our owne practices , as Salomon expresseth it , Prou. 14. The back slider in heart , saith he , shall bee filled with his owne wayes . If ye stop your eares to Gods calles and offers of grace , hee also will bee as deafe to your suites and cryes : If yee stiffen your necks against God , and make your harts hard against him , when he comes a begging to you , he also will shut his eyes , and stop his eares in your distresses , according to that , Prou. 1. Because I called , and you would not heare , I stretched out my hands vnto you , but all to no purpose . Therefore shall ye call vpon me , but I will not answer , ye shall seeke mee earely , but yee shall haue no answer : And thus shall you receiue like for like , measure for measure , &c.

Secondly , as in our dealings toward God , so also toward men , we may here learne to doe by others , as we would that men should doe by vs : for ●uen here also the rule holds good , the same that men sow , the same shall they reape . This should be to vs both a curb to restraine vs from euill-dealing with our neighbour , and a spurre to excite vs to good . 1. It should bee of force to with hold vs from all vniust and indirect courses , for God will shape our estates according to our own patternes , and cause others to write after our coppies . Therefore , if thou wouldest not bee cozened by others : doe not thou cozen or deceiue any man : if thou wouldest not thy selfe be oppressed , oppresse not another , vse not any vngaine or vnlawful courses : for if ye sow thistles , ye shall reap thistles , and according to your dealing with others , so shall it be dealt to you againe . And 2 as it should restraine vs from euill , so it should stirre vs vp to the doing of good , euen to shew mercy , kindnesse and fidelity toward all sorts , with whom we conuerse and deale , forasmuch as , the selfe-same measure shall bee returned vs : if our measure bee copt-heapt , pressed downe , and shaken together , and running ouer , the very same measure shall men returne againe into our bosomes .

Thirdly , let vs bee by this point instructed to submitte to God in all the passages of his Prouidence , and though it goe crosse with vs , and wee fall into diuerse afflictions , yet let this reyne vs in and restraine vs from all murmuring against God , and distemper , sith it is in very righteousnesse that he afflicts vs , we deserue it , wee need it ; wee can neuer answer that obiection of the Lord to Cain ; If thou doest well , shalt thou not be accepted ? but if thou doest ill , sinne lyes at the doore . If we walke before the Lord in courses of mercy , of holinesse and of iustice , mercy and goodnesse shall follow vs all the dayes of our liues : but , if we go in a course of sin & rebellion against God , he will bring it home to vs , to our own doores , he will repay vs to the vtmost in full measure . Say , therefore , to thy selfe when thou art at any time vnder Gods hand ; The Lord is righteous in all this , for I doe but gather what I sowed , eate what I planted , drinke what I brewed . God's iust , God's iust , neither haue I what to obiect against him , sith he hath onely paid me home in mine owne coyne , and meted mee out mine owne measure .

And as when we suffer any affliction immediatly from God ; so in point of reuenge toward man , let the remembrance of this point preuayle with vs : Such a man hath done thee these and these wrongs , be not ouer-eager to be auenged , but content thy selfe to say as Dauid in like case said of Saul by whom he was persecuted . He would not be drawn to stretch forth his own hand against him , though he wanted neither opportunity , nor the incitations of those that were about him to haue done it , but committed his cause to him that iudgeth righteously , and as for himselfe , hee would not once defile his fingers with him ( as we say . ) Let wickednesse proceed from the wicked , as saith the Prou. of the Ancients , but my hand shall not bee vpon thee . The Lord iudge betweene me and thee , and the Lord auenge me of thee , but mine hand shall not be vpon thee : So let vs in case of a wrong offered vnto vs , referre the mater to God : for what need we repay word for word , blow for blow ; Let God alone with it hee 'll doe 't for vs in best time and in best manner , we shall not need to trouble our selues : yea , what we cannot do this way for our selues , he both can and will doe for vs , for he is a publike and generall Magistrate to auenge vs of our aduersaries , as he did Dauid , who lost nothing by his forbearing of Saul when he had him in the caue , for what followed ? Shortly after God cut off Saul in the battaile by the hand of the Philistims .

And so for Nabal : Dauid not being able to brooke his churlish answer , went vp with full intent to haue cut-off from Nabal all that pissed against a wall . But from this his bloody purpose hee was happily hindred by the wise mediation of Abigail . Of which disappointment notwithstanding it neuer repented him , for God saued him that labour , and shortly after reuenged him of that indignity vpon Nabal , timely and seuerely . Let vs therefore bee aduised hereby to committe our selues and our wrongs to God by wel-doing , hee 'll cleare vs , hee 'll right vs. I speake not this against vsing the remedy of Law , which in due time and manner may bee vsed , as hath beene aforesaid , but to shew that nothing must bee done by way of priuate reuenge : herein men must not bee their owne Caruers , but referre themselues wholly to God . And thus much by way of Instruction .

In the second place , God hath here put a double message into our mouthes , as you may reade it , Esay 3.10 . Esay 3.10 . say vnto the righteous , that it shall be well with him : for they shall eate the fruit of their doings : as againe , woe vnto the wicked , it shall be ill with him , for the reward of his hands shall be giuen him . First , then , here is a message of terrour to the workers of iniquity , the reward of their hands shall be giuen to them : he that plants sowre fruit , shall eat of it , God will recompence to euery one , according to his waies : See what the Lord saith , Esay 33.1 . Wo to thee that spoylest , and thou wast not spoyled , and hast dealt treacherously , and they dealt not treacherously with thee : when thou shalt cease to spoyle , thou shalt be spoyled , and when thou shalt make an end to deale treacherously , they shall deale treacherously with thee . This is the woe that shall be fall euery hollow-hearted and vniust man , God shall returne him craft for craft , treachery for treachery , spoyling for spoyling . And in shewing this , the Scripture is very precise , doing vs to know , how the Lord hath recompensed and punished wicked men , in the same kind that they haue sinned , in the same manner , in the same measure , in the same parts , in the same place , and at the same time .

1 For kinde , we haue an example in Pharaoh , hee drowned and slaughtered the males of Israel , and the Lord returned him drowning for drowning , slaughter for slaughter , as hath beene said before .

2 For manner , we may see it in Dauid , who , though he were a man after Gods owne heart , and walked before God with a perfect heart , in all things , saue onely in the matter of Vriah , and for that sinne of his , though , he bitterly bewailed it , and greatly repented for it , yet must he needs drinke of his owne cup , receiue his owne measure : for his treachery to Vriah ; Absolom shall come out of his owne loynes to depose him . ( To say nothing of Achitophels persidious dealing with him ) Dauid sheds innocent blood , and blood will the Lord require of him : For , the sword shall neuer depart from his house : he defiles another mans wife , and his owne wife shall be defiled in the sight of the Sunne . Here you see , the Lord returnes him treachery for treachery , craft for craft , adultery for adultery , blood for blood .

3 For measure , the Lord obserues a like proportion in his punishments , as we may read , Reu . 18. ( to omit what the Prophets haue said to this purpose ) Reward her , saith the Angell , euen as she rewarded you , yea , double , according to her workes : in the cup which she hath filled , fill to her double , as if he should say , Babylon hath handled you but hardly , reward her now her owne into her bosome , and so double , that is answer , second , and follow her doing , she hath dealt out to Gods people , single wickednesse , single cruelty , single bloodshed ; but she shall haue her owne measure doubled , and redoubled vpon her , which shall be iust in God , how euer it be vniust in the Ministers of his wrath .

4 For parts , God often punisheth that part which hath beene most of all abused vnto sinne , as in Ieroboam , who , for that he stretched out his hand to strike the man of God , had therefore his hand striken and dried vp , that he could not draw it in againe . And as in the Law the Lord tooke order , that in case of wounding or maiming another , there should be eye for eye , tooth for tooth , hand for hand , foot for foot , and as any man had caused a blemish in his neighbour , so should it be done to him againe : in like manner , God dealeth in his passages and proceedings with the sonnes of men .

5 For place , we may obserue the same , that there , where men haue sinned , in the same place haue they smarted , as Ahab : he had made a field of blood in Iezreel , where , by his meanes , innocent Naboth was brought to end , and in the selfe-same place , did the Lord afterwards doe execution vpon Ahab . God will hang him vp in gibbets , as it were , there , where he before had done the murther .

6 Lastly , for the very time , the Lord doth often make choice of that time to punish , wherein the the offence hath beene committed . The Iewes put Christ to death at the feast of the Passeouer , and at the same time of the yeere , when multitudes of Iewes were met together at Ierusalem , for the celebration of the feast , the Romans came vpon them , and tooke away both them and their City . So in our owne Chronicles , we read of a certaine Noble-man ( wee 'll spare his name ) in Richard the thirds time , who by indirect meanes , and illegall courses , had fetcht off heads of many great men : But afterwards himselfe met with the same measure : for , within a few yeeres , the same time of the yeere , the same day of the moneth , yea , the same time of the day ( as neere as could be guessed ) hee had his owne head taken off , by the same illegall course . And thus wee see in all these respects , the iustice of Gods proceedings with euill-doers ; therefore say to the wicked , speake it from me , saith the Lord , It shall be ill with him , for the reward of his hands shall be giuen him , and when he hath made an end , God and man will begin to repay him .

Why , but is there then no way left for such an one to escape , no pardon to be obtained ?

Yes , but then you must , 1. begin with God , make peace with him , get him to reuerse and retract what he hath purposed against you , by confessing , bewailing , and heartily repenting of your sinne , so shall you get pardon : 2. stay not here , but goe to the person whom thou hast offended , craftily coozened , or otherwise wronged , confesse it to him , ( if time and place serue ) make him amends , craue his mediation for thee , to God , ( as Daniel confessed Nebuchadnezzar , to breake off his sinnes by righteousnesse , &c. ) And thus , if we returne first to God , and then to man ; there is way to escape , but , else , no meanes to auoid the like measure .

Lastly , here is a word of comfort for those that haue sowen good seed , there is not a prayer , not a sigh , not a teare , not an almes of theirs that shall be lost , or buried , but this good seed shall take roote downeward , and bring forth fruit vpward , and that in abundance . For God is not vnmindfull , that he should forget your labour of loue , your patience of hope , &c. No , but say ye to the righteous , it shall be well with them , for , they shall eate the fruit of their doings , Isay 3.16 . Haue we then pittied others in their distresses , bled in their wounds , praied for them as for our selues , we shall receiue from the Lord one for another ; pitty for pitty , prayer for prayer , kindnesse for kindnesse , truth for truth , and that with aduantage too , in due time , in the same kinde , in the same manner , in the same measure , &c. with obseruation of all circumstances : For , as in distributiue iustice , so also in shewing of mercy , the Lord will not suffer vs to bs vnpaid . Only , I cannot say , that the good mentioned shall be required to the selfe-same person that did it , not by the same party that receiued it ; but , this I say , if Barzillai be not requited in his owne person , yet he shall be in his sonne Chimham : or if Ionathan liue not to receiue kindnesse from Dauid , yet Mephibosheth shall , and that 's as good : Secondly , if the same that receiued mercy from vs , be not able to requite it , others shall ; or if others should not , yet God certainely will , and let this comfort vs.

And as for each particular Christian here 's comfort : so for the whole Church in generall . As yet indeed the Church malignant , triumphs and insults ouer the people of God , and doth euen reuell in their ruines , but this cannot hold , there will be a change . You know the doome denounced vpon Gods enemies , Reu . 13. Hee that leadeth into captiuity , shall goe into captiuity : hee that killeth with the sword , must be killed with the sword . Lo , here is the patience and the faith of the Saints , &c.

Blessed are the mercifull , for they shall receiue mercy .

Mercifull men are therefore happy men : For this very reason , because they shall obtaine mercy . The point from hence is cleare .

That it is a blessed thing to find and receiue mercy in time of need . And this is true whether we vnderstand it of mans mercy , or of Gods mercy , still , it is a blessed thing to meet with mercy . This is that which Salomon tells vs , Prou. 14.21 , 22. Happy is he that hath mercy on the poore ; and why happy ? For mercy and truth shall be to them that deuise good , verse 22. So Psal . 41. God promiseth mercy to the mercifull , as a maine part of their happinesse ; Blessed is he that considereth the poore and needy : and wherein is he so blessed ? the Lord , saith Dauid , will deliuer him in time of trouble , and yet againe , the Lord will strengthen him vpon the bed of languishing , the Lord will make all his bed in his sicknesse , verse 1. and 3. And as God promiseth mercy as a speciall happinesse ; So Paul praies for it in the behalfe of Onesiphorus , 2 Tim . 1. The Lord , saith he , giue mercy to the house of Onesiphorus , for hee oft refreshed me , and was not ashamed of my chaine , &c. The Lord grant vnto him , tbat hee may find mercy of the Lord in that day . Thus the Apostle prayes for Onesiphorus , ( whilest hee was yet aliue , not when he was dead , as the Iesuits would haue it ) and he praies that God would shew him mercy in that day , namely , in the day of extremity , when he should haue most need of it , when mercy would be mercy indeed , then to shew him mercy . Thus we haue God promising it , and the Apostle praying for it , and therefore it is doubtlesse a speciall happinesse , to receiue mercy in time of need . We may see the truth of it also , if wee looke but to the contrary : For it is denounced as an heauy iudgement , not to be pittied in a time of extremity , Ierem . 13. For , who shall haue pitty on thee , O Ierusalem ! or who shall bemoane thee ? or who shall goe aside to aske how thou doest ? So Ierem . 22. Thus saith the Lord , concerning Iehoiakim , the sonne of Iosiah , King of Iudah , they shall not lament for him , saying , Ah my brother , or ah sister ; they shall not lament for him , saying , Ah Lord , or ah his glory , but hee shall be buried as a beast , with the buriall of an Asse . If now it be a misery to be vnpittied , vnlamented , it must needs be a blessed thing to receiue mercy .

And the reason hereof is , first , because mercy , as the case now stands with vs , is a needfull thing , for that we are become extremely miserable . Before man fell , he was as the Angells , and needed it not from man , but it is become necessary vnto vs , as now considered .

Mercy , as it is needfull , so it is profitable , for it preuents many miseries , or sweetens them , or helps to support vs vnder them , who otherwise should be ready to fret or faint vnder them : besides , that it keepes off many a temptation , and deos vs many more good offices , but I cannot stand to enlarge it .

For vse hereof , is it so , that to receiue mercy when there is need , is such an happinesse ? Let vs all be instructed , first , to make our selues capable of mercy . You haue heard the way , shew mercy , and you shall obtaine mercy , pitty others , and you shall be pittyed your selues , sowe and you shall assuredly reape mercy with men , and mercy also with God , which is the thing here chiefely intended . That therefore you may become capable of his mercy : first , you must fall out with your sinnes , for there 's no talke of mercy , till you first be cruell to your sinnes , Prou. 28.13 . He that confesseth and forsaketh his sinnes , shall finde mercy . Hee that doth so fall out with his sinnes , and with himselfe for them , that hee can bee content to confesse them with griefe , and vtterly to forsake and abandon them all , grosse sinnes in his practice , and smaller sinnes in allowance , this is the man that shall receiue mercy from the Lord : But if a man goe on in a course of sinne against God , adding drunkennesse to thirst , and being carryed with a strong affection toward iniquity , is resolued to satisfie his owne corrupt desires , whateuer come of it , for such a one there is no mercy , but a fearefull expectation of vengeance from the Lord , as is to be seene , Deut. 29. where the Lord threatneth euery such obstinate one , who , when hee heareth the words of the curse , shall blesse himselfe in his heart , saying , I shall haue peace , though I walke in the stubbornnesse of mine owne heart , so adding drunkennesse to thirst , the Lord will not spare such a one , but then the anger of the Lord , and his iealousie shall smoake against that man , &c. Here 's then the first thing to be done , by him that will haue mercy , hee must fall out with his sinnes , and be content to part with them all , those that are grosse , and foule sinnes in action , and euen the lesser , and vnauoydable infirmities in affection .

Secondly , hee that would haue mercy , must make himselfe miserable : For , God doth shew mercy to none but such as are poore , naked , helplesse , hopelesse , fatherlesse : For , with thee , the fatherlesse findeth mercy , Hos . 1● saith the Prophet . Here then , in seeking mercy from the Lord , we must doe as beggers vse to doe , when they would get something : they will not stand to tell you how much money they haue in their purse , or how strong and lusty they are , or the like , but you shall heare a long relation of their wants , and of their sores , the better to moue you to mercy and compassion : So likewise , if you would obtaine mercy at Gods hands , you must make knowne your misery , and let him vnderstand from your owne confession , how wretched , yea , miserable , yea , how vtterly vndone you are , vnlesse he shew mercy .

Thirdly , goe to Gods Mercy-Seat , that you may receiue mercy in time of need , and goe boldly to his throne of grace , as the Apostle exhorteh● , Hebrewes 4. vlt . There 's Christ our Mercy-Seat , in his name we may boldly pray for mercy , and safely expect to finde grace to help in time of need . Encourage thy selfe therefore in him , and say , Shall euery childe flie to the mercy of his father , euery beast to the mercy of his Master euery malefactor to the mercy of the Iudge , and shall not I flie with confidence to the mercie of my God , that is so endlesse , boundlesse , matchlesse , and euery way infinit ?

Fourthly , cast your selues on the mercy of God in Christ , stay your selues thereupon , and say , though men cannot help me , though Angells cannot helpe , no , nor any other creature , yet God surely can . Therefore to him I 'll goe , at his feete I 'll lie , yea , there I 'll die . Nothing can saue me , but his mercie alone , therefore here I 'll sticke , here I 'll stand , I haue set downe not to depart without it . Thus put your selues wholly vpon the mercie of God , and this will interest you into his mercy , and make you become capable thereof . And this is our first instruction . The second followes .

Is it so great an happinesse to receiue mercy in time of need ? Let vs hereby then learne to shew our selues sensible of such mercie as God hath vouchsafed vnto vs in our greatest misery , and thankefull for the same in time of distresse , we can be sensible enough of what we suffer , and therefore we are still for the most part puling and whining , and full of complaints in such a case : wherereas on the other side , wee take little or no notice at all , of mercies and benefits bestowed vpon vs , by the Lord , to be moued thereby to thankfulnesse . But let vs be instructed to take notice of comforts , as well as crosses , and to see as well what blessings we haue , as what we want . When thou art sicke , and ill at ease in one part , acknowledge it a mercie , that thou art not so in all : So when thou art afflicted in thy children , 't is a mercie thou art not at the same crush'd in thine estate : If God depriue thee of health , yet 't is a mercie that thou hast a fire to warme thee , a bed to refresh thee , friends to visit thee , and the like . Learne now to see mercies , as well as crosses , and so find matter of praise in thy deepest distresse .

Lastly , here 's comfort in this point to all Gods children , who are therefore happy , because they shall receiue mercie from God , mercie from men , mercy in life , mercy in death , mercy after death ; in that day God will shew them mercy ; as Paul praied for Onesiphorus , then when mercy will be mercie indeed , then , when one would giue all the world ( if he had it ) for mercie , or endure a thousand yeeres torment , for the least drop of mercy , euen in that day shall they finde mercie with the Lord .

Comfort your selues therefore herein , and say , True it is , I find little mercy from men , little help or pittie from the world , yet here 's my comfort , in heauen there 's mercie to be found , and God is full of compassion : he hath said , I shall haue mercie , I belieue it , and expect it , sith he hath said it . Let my case be now neuer so miserable , my sinnes neuer so many and great , his mercie shall swallow vp my sinnes , drie vp my teares , &c. and this is that shall sustaine me .

The foureteenth SERMON . MATTH . 5.8 . Blessed are the pure in heart , for they shall see God .

HEre we haue now another step to happinesse . Blessed are the pure , &c. It containes two things : First , a point : The pure in heart are blessed : Secondly , the proofe thereof , For they shall see God : In the whole we haue three lessons , or propositions laid downe vnto vs : First , that vpright men are happie men : Secondly , that the pure and vpright shall see God : Thirdly , that vpright persons are therefore happie , because they shall see God : As to the first of these , before we goe further , it shall be needfull , to speake somewhat , for the opening of the termes :

And , first , what is meant by heart in this place , when he saith , Blessed are the pure in heart ? Heart is here put for the whole inside of a man , but especially for the will ( his fountaine of all morall actions ) the seat whereof is the heart . By puritie here , we are to vnderstand thus much ; a freedome from all forraigne and base mixtures : For , that is properly called pure , which is suitable to it selfe , without false or bad mixtures .

Euery mixture impures not a thing , Vide Saluam . de bonit . vitae Christ . Con●lus . secunda , nec non de simplicitat . vit . Christ . per tot . but when it is mingled with that that is baser then it selfe . For instance ; Rye mingled with Wheate loseth nothing of it 's purity , because it is mingled with a better thing , but , if it be mixed with chaffe , or if it be smuch'd , or corrupted , it hath lost it 's purenesse . So siluer is not abased any whit by being mingled with gold , but , if it be mixt with drosse , or something worse then it selfe , it thereupon becommeth impure : So the heart of man ( which is here made the seat of purity ) is not abased , but aduanced rather , by being mingled with God , with grace , with things spirituall ( which are all better then man ) but when it mingles with sinne , with corruption , with the creatures ( things lower and meaner then it selfe ) it becomes impure . The pure in heart then is such an one , as keepes himselfe free from being corrupted with those things that doe abase and dishonour man . In a word , he is pure in heart , that is sincere , vpright , and plaine-hearted , as this word is expounded by one of Iobs friends , Iob 8.6 . If thou wert pure and vpright , surely , now hee would awake for thee . There the vpright man is said to be pure : So the Apostle , 2 Cor . 1.12 . puts simplicity and godly sincerity together , noting thereby ; that he is simple and pure that is sincere and vpright .

Now there is a two-fold purenesse : first legall : second Euangelicall . The purity of the Law , is a freedome from all sinne , a perfect conformity to Gods whole will , when a man doth all that God requires at his hands : Secondly , the purity of the Gospel is that whereby a man ( though hee cannot be free from all sinne , yet ) keepes himselfe from the raigne of all sinne , and especially of that sinne that breakes the new couenant , hypocrisie , and though he cannot doe all that God bids , yet he is sincere in that he does , and he aimes at all Gods Commandements , he is willing to please God in all things , and doth accordingly endeuour it . And this is that which is here called puritie of heart , and hath the blessing put vpon it by our Sauiour : a maine part whereof , is , that they shall see GOD : Here they shall see him by the light of grace , hereafter by the light of glory : They shall not see him in himselfe ( as hee is in his essence ) but so to speake , his second-felfe , namely , in his attributes , workes , ordinances , comforts , and so as none but the pure in heart can see him , shall they see him here , and hereafter in another manner , at least in another measure then heere can be attained vnto . But hitherto by way of explication of the termes , let vs come to the point , which is , that

Euery true-hearted and vpright man , is a blessed man : First , for this , besides , our Sauiours Testimony here , we haue the testimony of God , in other Scriptures , as , Psalm . 32.2 . Blessed is the man , to whom God imputeth not sinne , and in whose spirit there is no guile . Behold , here is a description of a pure and vpright man , together with his happinesse : he is pronounced blessed by Gods owne mouth . So likewise , Psalme 119.1 . Blessed are they that are perfect ( or vpright ) in the way , that walke in the Law of the Lord . A plaine description of men pure of heart , who are therefore said to be blessed .

Blessed such a one is , in a double respect . First , priuatiuely : Secondly , positiuely : For , first he is free from that plague of all plagues , Hypocrisie , which , first , in it 's owne nature is a most desperate sinne , a deadly disease : For , it smites at the vitall parts of a man : and first it eates out all life , all goodnesse out of the will , for no man is an hypocrite , but hee is willingly so : Secondly , it proceeds from thence to the vnderstanding , and puts out the eyes of the minde , the light of the soule : at first indeed , hee hath so much light , as to see himfelfe to be an hypocrite , but afterwards his light is darkned ( after hee hath long traded in this sinne ) and he becomes a selfe-deceiuer : Thirdly , naturall conscience is by hypocrisie deaded , and seared : Fourthly , it eates out all good affection out of the heart . And thus hypocrisie is a rottennesse at the core , leauen in the midst , poyson in the fountaine . It corrupts the heart , from whence it diffuseth it selfe , as it were , thorow all the veines of the whole conuersation . This is the mischiefe that comes to a man by hypocrisie . Now purenesse preuents all this , and as a precious and soueraigne preseruatiue , it keepes the heart from being done to death by hypocrisie : Secondly , as it is in it owne nature deadly , so it is no lesse dangerous in it 's effects and consequents ; it being very hard to be cured . For first , a man that is vnder the power of hypocrisie , cannot easily discerne it in himselfe , and although at first , haply , hee had himselfe in some suspect , yet afterwards , he becomes altogether blinded : Secondly , if he doe discerne his disease , yet hee is not willing to be cured . It fares with such an one as with a begger , or some common rogue , who , though he know himselfe to haue a soare about him , yet he is not any way willing to haue it healed , because it is his plough , it is his trade of life : So here . Hence is it , that he will not repaire to the wise for cure , hee will not discouer his disease vnto the physician , he will not tell him where it lies , for he is abashed at it ; hypocrisie being a shamefull sinne , as is easie to see , in this , that no man can endure to be called hypocrite , or dissembler , hee can abide to be called any thing , rather then that : 3. If he should shew himselfe willing to be cured , yet he will not be drawne to vse the meanes : or if he doe vse meanes , yet such is the nature of hypocrisie , as that it turnes the medicine into poyson , and abuseth religion to the feeding of the humour , to the destruction of the soule . Hypocrisie being then such a disease as hath beene described , so deadly and pernicious , and so hard to bee healed , it must needs follow , that the pure in heart must be in this respect happy , that he is freed from hypocrisie .

Secondly , the pure in heart is also positiuely happy , and truely intersted into all blessednesse . For , so much as any one hath of truth and vprightnesse , so much he hath of God , and of his Image . By sincerity and truth , we become to be in league with God , hee smites a couenant with such , Gen. 17.1.2 . walke before me , and be vpright , and I will make my couenant betweene me and thee , &c. The comfort of all the Scriptures , right to all the creatures , benefit of all the ordinances belongs to the vpright ; yea , God delights in such as are true of heart . And as sincerity commends a mans person to God ; so all his seruices too : for if he bee vpright in the maine , though he faile very much in the matter or manner of his seruice , the Lord will accept it : he takes vprightnesse in full payment of the whole debt , which though a man bee not able to discharge , yet , if he pay what he doth pay , and what hee is able to pay in currant money , hee 'll take it , Dauid is said to haue beene perfect before the Lord , and to haue done after Gods owne heart in all things , saue onely in the matter of Vriah . And yet we know that Dauid had many great faylings besides that matter of Vriah , but the Lord made no reckoning of any of them , because they were committed against the generall purpose of his heart : yea , to all the former benefits of vprightnes we may adde that it strengthens a man against all temptations and firie darts of the Deuill . For , when he roares vpon a poore soule , and sayes : Thou a Christian ? thou goe to heauen ? thou labourest with these and these vices and corruptions , and that seruice which thou doest to God , is poore and slender . True , saith the vpright person , I cannot deny but I goe clogg'd with many corruptions , laden with many lusts , full of frailties and infirmities , but I disclaime them all , I am weary of them , I bewayle them , I endeauour to out-grow them . And for holy duties , I cannot deny but that I omit them often , and at best , do but bungle at them , but yet I would doe better , and it grieues me that I cannot performe better seruice to the Lord . And the conscience of this carries a man through all trials , and makes him raigne , as it were , ouer all temptations of Satan , as you may further see in the example of Hezekiah , who being now cast vpon his sick-bed , and hauing receiued from Gods mouth a message of death , was yet comforted in the remenbrance of this , that he had walked before the Lord with an vpright heart . It was not his Crowne , 't were not his Titles , 't was not his Scepter , 't was not his kingdom , that then stood him in any stead , but this , that he cold be able to say ; He had beene vpright with his God . For this is it indeed that holdes vp the head of a faithfull Christian in all his trials and temptations , that he hath beene sincere and true of heart in his whole course . So that it must needes be granted a very great happinesse , to be pure of heart , whether we respect the euils from which it frees a man , or the blessings and comforts whereof it doth possesse him .

Is it so that euery vpright man is blessed a man ? Let it serue then in the first place to discouer the vtter vnhappinesse and misery of all such as are hypocrites and dissemblers : for if vpright men be happy men , then this inference is sound on the other side , that guilefull , rotten , hollow-hearted persons are euery are euery way miserable and accursed ; the same God that here puts the blessing on the pure in hart , doth al vnder one pronounce a curse vpon the hollow of hart , where before we go futher , it shall be necessary to set downe , what is hypocrisie ( for euery man studiously thursts from himselfe this imputation . Hypocrisie what ? ) Hypocrisie therefore is nothing else , but the profession of religion for false ends and by-respects . And it is compounded of these two things . 1. an affectation of the name of Religion . 2. a disaffection to the thing , wherof it so much affects the name . 2 part● . For that 's alwayes in hypocrisie , it would seeme , but not be religious , it disapproues & dislikes of that inwardly , which yet it affects to seeme outwardly : 3 signes out of Matth . 23. for no man is an hypocrite but willingly .

Thus you see what hypocrisie is , and what are the parts of it . Now for the signes , they are many , but that I may not clog your memories with a multitude , take that one place , Matth . 23. where you shall finde our Sauiour throughout the greatest part of the chapter describing an hypocrite , by his signes . Matth . 23. opened . And first saith he , they say but doe not . ver . 3. All that they bid you obserue , that obserue and doe , but doe not ye after their workes , for they say , and doe not . The hypocrite is all in words , he talkes ( saith Christ ) but he does not ; he makes a faire flourish , and great protestations of his vprightnesse and loue of goodnesse , but he doth nothing . He is nothing but leaues , shewes , hee is all in profession , in protestation , but nothing besides : whereas true goodnesse is alwayes reall and substantiall . A man that 's truely sincere makes profession indeed , ( for hee knowes himselfe bound to it , and that true grace will not be hid ) but hee will doe more then professe , hee 'll practise too : but the hypocrite contents himselfe to talke of religion , being vtterly vnacquainted with the power and practise thereof .

A second note of an hypocrite there set downe by our Sauiour , is , that he is vnmercifull , verse 4. They binde heauy burdens and greiuous to be borne , and lay them vpon other mens shoulders , but themselues will not moue them with one of their fingers . The hypocrite is very seuere and strict in prescribing to other men , but partiall and fauourable to himselfe . He presseth other mens sinnes home , euery moat's a beame and euery small offence is made a mountaine . He is very large in describing other mens duties , and in charging them with what they must doe , they must be thus mercifull , humble , patient , meeke , &c. But in prescribing to himselfe , hee is ouer-sparing and indulgent , when hee is to speake of his owne duty : his beames shall be but moats , and foule faults made matters of nothing , whereas on the contrary , vpright men are very mercifull to others , but most seuere against themselues , they can spare others in that , wherein themselues they will not spare .

In the third place , an hypocrite dos all he doth , to be seene of men , he is ambitious , vaine-glorious , he seekes the setting vp of himselfe , and not of God , verse 5. All their workes they doe ( saith our Sauiour there ) to be seene of men . All their prayers , men must know of them , all their almes , the world must heare of them . In a word , hee sets not vp God , but studyes himselfe , and how to aduance his owne honour , credit and reputation among men . Whereas the vpright man ( though he hath respect to the maintenance of his owne credit and good name amongst men , yet ) hee principally lookes at Gods honour in all , and so Gods glory may be set forth & aduanced , he cares not though himselfe be neuer so much abased and vilified , and therefore his deuout seruices are done in secret , he prayes in his closet , where no eye beholds him , but Gods ; and in giuing of almes , his left hand shall not know what the right hand doth .

Fourthly , the hypocrite sets a stint to himselfe in holy dutyes , and in his obedience , thus farre he resolues to goe and no further , and then euery man else must keepe his pace , otherwise it is no bargaine : if any one goe faster then he , hee goes too fast ; as on the other side , if any one come short of himselfe , he is nobody : he must measure euery mans pace by his owne , and no man must be better then he in the company , vers 6. they loue the vppermost roomes at feasts , and the chiefe places in the Synagogues , and greetings in the markets , and to bee called Rabbi , saith our Sauiour . He must bee the teacher , the Rabbi , he must rule the roast , else 't is no talking : whereas now the vpright person is of another minde , hee doth as he may in Gods seruice , and where he is wounded , or comes short of what he should be , he would haue others make so much more hast , and doe God better seruice than he can doe any ; he is glad that any man can doe his masters businesse better than himselfe .

Fifthly , the hypocrite peruerts all religion , and hath alwayes an ayme , in whatsoeuer he does this way , at his owne priuate gaine and aduantage , he makes long prayers , but then widdowes houses must pay for it , he deuoures widdowes houses ( saith our Sauiour ) that 's his ayme , but he doth it vnder pretence of long prayers , verse 14. Hee hath euer a priuate ayme in his deuotion , and another man must beare the charge of it . Whereas now the plaine-hearted man doth duty for duties sake , without any such by-respects to himselfe , he serues God out of loue ; the hypocrite comes to Church , prayes and does other good duties , but he shootes still at his owne gaine , at his owne ease , at his owne credite , or some such other worldly respect .

In the sixth place , an hypocrite is described to bee such a one as is most medling where he should not , and there least of all taken vp , where hee should be most busied and employed , vers . 15. ye compasse sea and land , saith he , to make one Proselyte . Their businesse as yet ( the passages to the Gentiles not yet opened ) lay in Iury , but as if there were nothing to do at home , they were fetching in proselytes by sea and land . Here then is one signe of an vnsound heart , his businesse altogether without doores ; hee is euer most busie in other mens houses , in other mens callings , in other mens harts , in other mens wayes , when his own in the meane while he lets alone , and suffers it to lye neglected ; wheras the vpright person is euer busiest at home ▪ he is carefull to do his owne worke , to beare his owne fruite , he hath little minde or leisure to bee doing with others .

The next note of an hypocrite here set downe by our Sauiour is , that he is alway partiall in his obedience , som duties with him shall be no duties , and some sinnes no s●●nes , vers . 16. ye say , whosoeuer shall sweare by the Temple ; It is nothing , but whosoeuer shall sweare by the gold of the Temple , he is an offendour . And againe , whosoeuer sweareth by the Altar , it is nothing , but whosoeuer sweareth by the Gift that is vpon the Altar , he is guilty . Thus the hypocrite is partiall , and will pick and chuse what hee will doe in Gods seruice ; This shall be a duty with him , and this not : this shall be a fault , and that not . If it stand with his gaine , ease , credit , that he is commanded to doe , it shall be done : but if it crosse him in these , hee will not acknowledge a duty : whereas on the other side , the vpright man is entire in his obedience , hee extends his obedience , as farre as the law goes : what God saith is a sin , he looks vpon it , as a sin ; what God commands or commends vnto him as a duty , he well likes and approues of it for a duty , and desires to become in all things conformable to the whole Word and will of God .

Eightly , the hypocrite , as he is partiall in his seruice to God , something hee will doe , and some things not ; so also is he preposterous in his obedience ; lighter matters doe most of all busie him , when things of far greater importance hee stands not on , ver . 23. yee tithe mint anisse and cummine ( saith our Sauiour ) and haue omitted the weighter matters of the law , iudgement , mercy , and faith , &c. ye straine at a gnat , and yet swallow a camell .

Thus the hypocrite makes much adoe about smaller dutyes and sins , but flipsouer great ones ; in smallest matters he is vrgent , in greatest negligent . Contrarily , the vpright Christian does his things in order , he makes the Word his rule in all ; that which God commands most , he is most busie about , as mercy , Iudgement , and such like reall duties ; In short , hee makes most adoe about the greatest , least about the least , though some about all .

The hypocrite ( in the ninth place ) is still for the out-side , yee make cleane the out-side of the cup and of the platter , ( verse 25. ) but within , they are full of extortion and excesse . And to the same purpose i● is that our Sauiour , verse 27. compares them to whited sepulchres , which indeed appeare beautifull outward . A tombe , you know , is the fairest and finest place in all the Church to looke vpon , but if you open and bowell it , within you shall finde it full of dead mens bones , and of all vncleanesse , rottennesse and stench : Euen so ye also , saith our Sauiour , outwardly appeare righteous vnto men , but within yee are full of hypocrisie and iniquity . An hypocrite is a meere picture , a carcasse of a Christian : for whatsoeuer painted shewes hee makes , within hee is full of rapine , extortion , guile and all manner of abhomination : his heart is his worst peice , and you see the best of him in his outward behauiour : whereas now with the vpright man it is cleane contrary , hee is better inwardly then hee makes shew for , his heart is the best peice of him , he is willing to doe more then hee can doe , his will is euer better then his hand , hee desires to leaue more sinne , to doe more duty yet , dwells most of all vpon the gouernment of his heart , the wel-ordering of his insight watcheth ouer his dreames , lookes to the first motions of sinne : the hypocrite on the other side doeth more duty than hee loues , leaues more sinnes then hee hates , makes no conscience of his thoughts of his heart : but so hee can carry a faire out-side , hee cares for no more .

Lastly , an hypocrite hath this marke giuen him by our Sauiour , that hee cannot brooke a faithfull ministry , especially , the present ministry . Oh , say they , if wee had beene in the dayes of our fathers , if we had liued in the times of the ancient Prophets , &c ; vers . 30. Thus hypocrites are alwayes disliking the present , and putting off all with wishes and woulds , oh , if he had liued vnder such a mans ministry , hee would haue done wonders ▪ In the meane time , hee makes no good vse of the present , but is euer snarling and quarelling rather with his owne faithfull Pastour , that deales plainely and soundly with his soule . On the contrary , he that is vpright of heart , is carefull to improue the present opportunities , and to make all good vse of the present ministry , the last Sermon to him is euer the best ; the word is alway fresh to him , and no minister giues him better content , then he that rifles most into his soule , and findes him out in all his haltings and hypocrisies . And thus you haue seene the markes of an hypocrite deliuered by the Iudge himselfe .

Now that which I haue here to entreate of you , and to obaine of my selfe , vse for exauation . is , that you would eueryone examine his owne soule , and feele his owne pulse , how it beates this way . The worke we presse you to , is necessary , the difference betweene a dissembler and a sincere Christian is wide , the issue different ; for here to erre is to dye , and to doubt is little better then death : Bee aduised therefore , and entrated to hang no longer in suspence , but by setting vpon this worke of examination to put it out of al question , whether you be vpright , and pure in heart , or hypocrites and dissemblers , that 's to say , whether you be blessed or cursed

Oh but you 'll say , 't is a troublesome piece of worke to put our selues thus vpon the triall ?

To the flesh indeed it is troublesome , but not to the spirit : but grant you meete with trouble in the doing of it , yet the gaine is great , and will pay for all ; for wheras all knowledge is sweet to a man , the knowledge of a mans selfe ( which is gotten chiefly by examination is most sweet .

But some man may haply thinke it a thing altogether impossible , to know the heart which is so deepe and deceitfull .

Why but yet deeme it not impossible , so long as wee haue the Word to try our selues by , God that gaue distinctiue notes of old to discerne betweene leprosie and leprosie , and also instructed his people , how to discerne betweene false and true Oracles , as they were vttered by the Prophets , hath also shewed vs in his holy Word , markes and meere-stones , whereby to put a difference between those that are false and true of heart .

Here then , if any demand how he may be able to iudge of himselfe , sith there is none but hath hypocrisie in him more or lesse ; besides that , euery man is borne an hypocrite ( for of this sinne as also of all others , we haue the seedes in our natures ) I answer , the question must bee , not whether you haue hypocrisie in you , for that you may be sure of , but how you may know whether hypocrisie be in its raign and ruffe in you , or whether it be subdued , disallow'd and mortified ?

This you shall best vnderstand by your owne practice ; for if you discerne hypocrisie in your selfe , and detest it , disauow it , bewayle it , labour against it , sure it raignes not in you ; and that in generall : Psal . 36. opened . Signes of raigning hypocrisie . particularly see what Dauid Psal . 36. there you may finde the notes of an hypocrite in state , as we say . The Psalmist sets him forth there with respect 1. to persons 2. things . The transgression of the wicked saith within my heart , saith Dauid , that there is no feare of God before his eye . s . As if he should say : what euer the wicked man pretends to be , or thinkes of himselfe , my conscience telles me that there is no goodnesse in him . Yea , but how doth the Prophet make that good ? why 1. for persons , hee flattereth himselfe , saith he , in his owne eyes , vntill his iniquity be found to be hatefull , vers . 2. Hee doth what hee can to hide himselfe from God , more he desires to hide himselfe from man , but most of all from himselfe . When his sinnes at any time come to his sight , he would faine hide them , he would be in with himselfe howsoeuer , and gladly hide himselfe from himselfe , and from his owne conscience . Hee would faine beare himselfe in hand , that hee is both vpright and happy , when indeed 't is neither so nor so . This is the guise of a man that 's vnder the power of hypocrisie , in whom hypocrisie rules and raignes . Contrarily , the vpright man , hee in whom hypocrisie is subdu'd , is euer sifting and searching into the estate of his soule , he feares alwayes , and holds himselfe suspect and iealously , and therfore doth what he can to vnderstand himselfe how it is with him , and what case he stands in . Am I sound ? am I right ? Is all well with me ? doe I performe all my seruices on right motiues , and in a right manner ? And thus he is euer gazing and searching into his owne heart and wayes , putting himselfe often vpon the triall , which to doe the hypocrite can least of all endure .

Secondly , as he is at paines to cozen himselfe , so he goes about to deceiue others too , ver . 3. The words of his mouth are iniquity and deceit , hee would faine haue all things seeme faire and cleane before men , and therefore giues goodly words , which Salomon compares to a potsheard couered ouer with siluer drosse , Prou. 26. Burning lips and a wicked heart are like a potsheard couered with siluer drosse : the out-side is faire and specious , but the in-side is a vile potsheard , and such , saith Salomon , are the words of him that dissembleth with his lips , and layeth vp deceit within him , when hee speaks faire beleeue him not , for there are seuen abominations in his heart . But yet to keepe all faire and streight among men , and to make others beleeue hee is white , when hee 's black , he guilds ouer his words , and ▪ to couer his sinne from mens eyes , hee pleads for it , and whets his wits , and makes vse of all his eloquence to colour and couer his euill courses , to make his sinne to seeme no sinne , and to make his good parts or deeds seeme extraordinary good : whereas the vpright man is of another minde and disposition , conuince him of a sinne , hee 'll yeeld , shew him a duty , hee 'l doe 't , so farre as hee is sincere . Thus the Hypocrite stands described by persons , himselfe , and others .

Now for things , the Prophet shewes how he stands affected , 1. toward goodnesse . 2. toward badnesse . In point of goodnesse . 1. hee hath left off to be wise , he stints himselfe in his knowledge , he is come to his growth therein , some things he knowes , and of some he is willingly ignorant , as saith the Apostle , he hides himselfe from the light , according to that of our Sauiour in the Gospell , he that doth euill hates the light , Iohn 3. lest his works should be discouered : Contrarily , the vpright person hath neuer light enough , but laboures more and more to be conuinced of sin , to be acquainted with duty ; yea , his desire is to find out new duties , new truths , new faults , and for that end he searcheth diligently into Gods Word , and his owne heart , that he may the better know both himselfe and his duty . Secondly , the hypocrite , as he hath left off to bee wise , so he ceaseth to doe good , saith the Psalmist , hee stints himselfe in practicall dutyes ; this shall be a fault with him , but not that ; this a duty , but not the other : he not will shun all sinnes , he will not know all truthes , hee will not doe all duties , but onely such as will stand with his ease , safety , profit , credit , and the like . Contrarily , the vpright person is ' still pressing on toward the marke , striuing euer to conquer more corruptions , to do more duties , &c : vnlesse it be in case of desertion , as shall be said hereafter .

And thus the hypocrite is differenced from an vpright man in his goodnesse .

Next for point of badnesse , the Prophet goes on and telles vs. 1. that the hypocrite deuiseth mischiefe vpon his bed , ver . 4. He makes no conscience at all of his thoughts , or of such faults as hee can commit priuatly , and conceale from the World , and therefore he plots his businesses vpon his bed , he casts them into an art , and method , and deuises a course how to carry his wickednesse smooth away .

On the contrary side , the vpright person though he fall sometimes into this or that sinne , yet it is not premeditated , 't is not in cold blood , as we say , that he offendeth God , at least he doth not proiect or contriue a way o sin ▪ nor yet secure himselfe in euill , because it was done in the darke , or committed in secret , but hauing his eye alwayes vpon God , hee is the same in all places and times , cleauing to God with full purpose of heart ; and if he fall into some one sinne , it is altogether against his maine bent , and resolution in the maine .

Secondly , an hypocrite sets himselfe in a way that is not good , ver . 4. he stiffens himselfe in a course of vngodlinesse , you shall not get him off from the bottom whereon he is set , for he stands resolued , this sinne fits my turne , serues my ends , therefore I cannot , I will not leaue it . And that he may not seeme to be mad without reason , he finds out false arguments , whereby to make himselfe and others also beleeue ( if possible ) that such and such things are no sins ; whereas on the other side , the vpright Christian neuer sets downe any such conclusion with himselfe , nor knowes he to dispense with any sin , to liue in it as hypocrites doe , but strengthens and settles himselfe in good courses , and if at any time he take a fall , he rises againe , and renues his Couenant ; well , now I 'll leaue this sinne , now I 'll no longer omit this holy duty , &c.

Lastly , he abhorres not euill , saith Dauid : An hypocrite may forbeare to commit sinne , but he hates it not ; he may be loth to doe it , but he abhorres it not : for hatred is of generals , of all in the same kinde , therefore if hee hated any sinne , he would hate all aswell as some ; but so doth not the hypocrite , for some sinnes he will not bee drawne to part with , yea , he loues euen that sinne which hee dare not commit . But now with the vpright person , it is farre otherwise , hee hates all sinne , euen that which hee cannot but committe , there being as great an Antipathy and contrariety betweene him and sinne , as betweene light and darkenesse , hee abhorres the euill that is in sinne , and not only the euill consequences thereof .

There is a great difference betweene a cleanely , neate huswife , and a dirty drudge . It may so fall out that they may bee both at once busied in the kitchin , but their behauiour , there is different . She that is cleanely , though she may be seen to put her hands to some fouler worke , yet shee takes great care that shee marre not her clothes , soyle her apron , or any way colly and defile her selfe : whereas the drudge , so she can escape burning , cares not for blacking herselfe , or any thing about her . And euen so it is betweene the vpright man and an hypocrite . The vpright man seeth an vglinesse , blacknesse , and deformity in sinne , which he most of all hates and detesteth , euen that euill that is in sinne , as it is a violation of Gods law : the hypocrite on the contrary , if he can but keepe him from burning , from scorching , that 's as much as he cares for . It is the fire that is in sinne , that he chiefely feares , and not the euill of it ; he sees it will shame him , vndoe him , damne him , and therefore it is , that he forbeares to doe that which in heart he loues , and as farre as he dares , will be doing with . And thus you see an hypocrite in state ( as we may say ) described vnto you . It remaines that you now cast your selues into the ballance , and by this that hath been spoken , make experience in what case you are , and how it is with you . If it be so , that you doe what you can , to flatter and sooth vp your selues , as thus , Though I haue not so much knowledge or ability of discourse as some others haue , and though I make not such a profession and shew to the world-ward , yet you cannot so far put me out of countenance , but that I beleeue verily that God loues me , and I loue him as well as the best of those that make farre more adoe then my selfe : If , againe , you vse guilded words , and deceiueable arguments to coozen others , and to perswade them to beleeue better of you then there is cause . If for knowledge you are as wise already as you meane to be , and for practice , as good euery whit as you desire . If , for euill , you plot mischiefe in secret , and make no bones of sinne , if you can commit it in a corner , if you settle and obstinate your selues in euill : as that such a sinne must liue and die with you , and you cannot , you will not forgoe it , and that you haue no quarrell with the deformity of any sinne , but onely with the inconueniencies ; let me tell such a man as this is , as Dauid here doth , that there is no feare of God before his eyes , he is not onely an hypocrite borne ( as we are all ) but hypocrisie raignes in him , and he may read his neck-verse , Math . 23. A blacke Psalme , as it were : For , there our Sauiour pronouncing the hypocrites doome , saith , Wo to you , hypocrites , Wo , wo , to you hypocrites , and againe wo , and againe wo , nine or ten seuerall woes are there denounced by our Sauiour against hypocrites , and hollow-hearted dissemblers , he fills his mouth with woes , and fills a whole chapter with curses against all such kind of persons . Thus they are accursed of God , they are cursed also of men ; bad men curse them , good men curse them , as the Church , Psal . 125.4 , 5. Doe good O Lord , to those that are good , and to them that be vpright in heart : but , as for such as turne aside to their crooked waies ( such as haue turnings and windings , and hold not on a streight course in the waies of God ) let the Lord lead them forth with the workers of iniquity . And thus we see how the curse both of God and men lies vpon them , both in life , and in death : For , the hope of the hypocrite shall dye with him , and euen giue vp the ghost , as Iob speaks , yea , after death he is accursed , for when he shall rise againe , hee shall be arraigned by the Iudge of the quicke and dead , and sentenced as a chiefe sinner , for hypocrites and vnbelieuers , are yoked together in the Gospell , and of both it is said , that they shall haue their portion with the diuell and his angells . Thus now you haue seene who the hypocrite is , and what 's his misery . And this we the rather speake , to put a difference , because all that professe religion are charged with hypocrisie : and there is no sound-hearted man will except against such a discourse , sith hee desires nothing more then a discouery of his hypocrisie , and that there should be a iust distance set betweene himselfe , and such as are vnder the power of hypocrisie .

Yea , but may some say , All this reaches not me , I am not smitten by any thing that hath bin spoken for the discouery of an hypocrite , for I am vpright .

't is well if it be so : but for more certainty of the matter , consider a little of the false notes of truth and vprightnesse , that wee be not mistaken .

And first , one man will say , that hee is in good name and fame among his neighbours , yea , good men thinke well of him , that could sound him well enough , if he were not right , nay , many of your great Preacher doe fauour and respect him , therefore he thinks himselfe safe .

But that this is no sure signe of sincerity to build vpon , you must know , first , that men cannot diue into the heart to vnderstand the state thereof , they can goe no further then the outside : Secondly , that the good man is most busied at home in his owne heart , and that little either leisure , or will to looke abroad , and to be searching into other mens estates : Thirdly , and againe , he dares not censure another man ( it is not his place ) further then he shewes himselfe in his fruits and actions , therefore he will not iudge otherwise then well of thee , if thine outside be faire : but thou must remember that thou hast not to doe with man , but with God , who is of fiery eyes , who searcheth the hearts , and trieth the reines : so that though men may mistake thee , yet God cannot be deceiued ; besides that , thine owne conscience is in steed of a thousand witnesses . Therefore it is not safe to rest in mans approbation . What good will it doe me , that all my neighbours shall take me to be rich , when I know my selfe to be no better then a bank-rupt : So here .

Yea , but though men cannot certainely know me to be an hypocrite , yet the diuell can , and certainly , if I were any such one , he would soone detect me .

For answer , that followes not : for his businesse lies most about the vpright in heart , whom he molests and pesters with doubts and scruples , and is therefore called by Saint Iohn , the Accuser of the brethren . As for others , he keepes the castles of their hearts in peace ; the hypocrite hee neuer troubles , or charges his him with hypocrisie , till he seeth his time , as on his death-bed , or the like .

Yea , but if I were an hypocrite , though neither men nor diuells would detect me , yet sure mine owne conscience would find me out and accuse me .

The hypocrites conscience is many times seared and deadned through long custome , and much trading in this sinne . At first , indeed , it would speak , and check , but after a while , the eye of such a ones conscience will be put out , and it will not doe it 's office : It is with conscience , as it is with a Watch , which will grow lazy , and euen stand still sometimes , if it be not euer and anon wound vp .

Yea , but though conscience should be slacke , yet God at the least would detect me ; but he goes along with me , and blesseth me , so that I thriue , and grow great in the world , &c.

For this matter , you must be told , that Gods waies are on high , and farre aboue our reach , he hath his times to discouer and vnueile an hypocrite , that we know not of , sometimes he smites in the very act , as he did Ananias and Saphira , sometimes againe , he adiournes them til death , as he did Iudas and Achitophel , according to that of Elihu , Iob . 36.13 . The hypocrites in heart heape vp wrath , they treasure it vp , and it is reserued for them till the last day . Therefore deceiue not your selues by building your selues vpon these false grounds , that other men haue good opinion of thee , that the diuell doth not detect thee , that thine owne conscience finds thee not out , or that God forbeares to smite thee : for there is no trust to be reposed in these , as hath been shewed .

May some say , I build not on these , but I know by my deedes ( words are not all ) that I am sound , for , I pray , read , heare , follow my calling , &c. and are not these good things ?

Yes , it cannot be denyed , but these are good things , in their matter , and in their kind : but you must know withall , that an hypocrite may goe as farre for the outward worke , as the most vpright Christian . He may take vnto himselfe as many and as good words of prayer , read as many chapters , heare as many sermons , &c. for difference , aske your selues but these two questions , Why doe I performe these duties , and how doe I performe them ? First , why ? if I doe thus to please men , to satisfie the world , to get a name , or vpon any such like motiues , all 's naught . Secondly , looke how thou dost these good actions . The hypocrite bungles and slubbers ouer holy duties , he does his taske indeede , and that 's as much as he cares for . If he can be able to say , he hath read so many chapters , made so many prayers , heard such a sermon , he thinks 't is enough , neuer looking how , and after what manner he hath done these things . Contrarily , the vpright man makes this his greatest care and businesse , to look to the manner of his performances . 't is true , I haue heard the word ; but how haue I heard ? I haue prai'd indeed , but how haue I pray'd ? &c. I haue intermingled with my best works a great deale of distraction , distemper , corruption , selfe-loue , selfe-seruice , hypocrisie , and the like : and this indeed is vnto him a matter of greatest griefe , that he cannot performe spirituall duties in a spirituall manner , which the hypocrite on the othe● side least of all stands vpon .

I , but I doe not onely performe many good duties , but also I leaue my sinnes .

Yea , but what sinnes ? dost thou leaue thine hypocrisie ? if so , then thou saist something . Otherwise thou maist forsake some kinde of sinnes , and yet remaine an hypocrite , as namely , such sinnes as thou art not so strongly inclined vnto , or which doe not so well comply with thy proiects . But here 's the triall of the truth of a mans heart , if he can be able to say as Dauid doth , Psa . 18. I haue kept my selfe from mine iniquity , if he can leaue and auoid the sin of his temper , the sin of his age , the sin of his condition , the sin of his calling , his beloued sinne , whatsoeuer it be . By this it was that Iob approues his owne sincerity , Job ther● speakes o● the Commandements as he had occasion to practice them in his life , and s● beginnes● with the seuenth . when he could say that he had kept himselfe from the sinne of his age , for when he was in the heat of his youth , he could then make a couenant with his eyes , not to looke lustfully vpon a maid : he kept himselfe from the sinne of his calling , as he was a Magistrate , for he lift not vp his hand against the fatherlesse , when he sate in the gate , neither did he despise the cause of his man-seruant , nor of his maid-seruant , when they contended with him : he kept himselfe from the sinne of his condition ; for , though he were rich , yet he oppressed not the poore , by with-holding them from their desire , or causing the eyes of the widdow to faile , &c. Here 's vprightnesse , when a man can keepe himselfe from his owne wickednesse , from the sinne that stands most with his affection , with his occasion , with his profit . He that cannot doe so , is no better then an hypocrite .

Yea , but sure this marke will hold out , I continue constant in Gods seruice , which no hypocrite doth : For , will the hypocrite pray alwaies ? saith Iob , chap. 27.

Yes , a very hypocrite may pray , and doe other holy duties with some constancy , till times of triall and persecution come vpon him ; and till such time as his owne ends be serued ; for it is for wages that he doth God seruice . There 's difference betweene a child and a sheepe , or some such other creature in following a man . ( Giue mee leaue to vse this plaine and homely comparison ) The child followes his father of loue , and good affection : the sheepe also followes him in the field , but it is for the bottle of hay that is carried before him ; lay downe the hay , and you shall haue the sheeps company no longer . And so it fares with the hypocrite , so long as the Lord will find him hay , prouender , wages , he will serue the Lord , namely , till such time as he hath serued himselfe , and then he giues vp .

Yea , but yet I haue one more note , that will not faile me , I cannot endure an hypocrite .

All this may be ; and yet thy selfe be an hypocrite neuerthelesse : for euery hypocrite is a great rifler into other mens faults , and cannot endure that in another ( because it may preuent him in outward commodities ) which yet he can well away with in himselfe . Now therefore make no iugdement of thine estate by these deceiueable notes , but search into thy selfe by those that are true , and if thou finde that thou art vnder the power and raigne of hypocrisie , neuer giue rest vnto thine eyes , nor sleepe vnto thine eye-lids , vntill thou hast gotten out of this shamefull , miserable and cursed estate .

The fifteenth SERMON . MATTH . 5.8 . Blessed are the pure in heart , for they shall see God .

ALl vpright men are blessed men ; that was our first point from these words obserued . This we haue proued al●eady , and made some inference and vse of that discourse : as , that wee would therefore make a true iudgement euery one of his owne estate .

For this purpose , we laid you downe diuers characters from our Sauiour , Math . 23. and out of the Psalme we shewed you signes of an hypocrite in state , as that first , he soothes vp himselfe in his sinfull courses ; whereas it is the care of an vpright man to find out his way , as Salomon speaketh : Secondly , he is at paines to deceiue and coozen others , as well as himselfe : whereas the vpright person is plaine , simple , and open in all his courses , so farre as may stand with the rules of discretion : Thirdly , the hypocrite ( for goodnesse ) is at a stand , he sees as much light as he desires , but the vpright man can neuer haue light enough . Againe , he is as good as he meanes to be : but the vpright presseth on still toward the mark : Fourthly , the hypocrite ( for badnesse ) he plotteth michiefe on his bed , whereas the vpright is best alone : Againe , the hypocrite obstinates and stiffens himselfe in a wicked course , and loues those sinnes , which he dares not but leaue : the vpright person , otherwise , as hath been shewed at large .

For a third vse of this point : Is it so , that the vpright man is a blessed man ; let vs all be exhorted to affect and follow after vprightnesse , if we would attaine true happinesse , and to make out for truth , that we may be blessed . Me thinkes I should not need to vse many arguments to perswade you hereunto . Truth is of it selfe : 1. most desireable and amiable , as the contrary is lothsome and detestable : That which lookes like gold , or beares a shew of Pearle , but is not so , we hate it so much the more , as it hath a resemblance , and blush more of gold or pearle : so the counterfeit of truth is so much the more odious as truth it selfe is louely , and by a secret power , attracts the heart vnto it selfe : of all meats , those doe most please the stomacke that are most simple ; and of all speeches and actions , those giue the best content , and affect vs most , that are most naturall , and least strained : Hence is it , that wee loue to heare the prattle , and see the behauior of children , because a man may see a childs heart in his actions , and heare a childs heart in his speeches . Therefore labour to be true of heart , because truth is louely , and desireable . 2. It is also needfull to take paines herein , for as much as we are all borne hypocrites , crooked , and peruerse : 2. no man knowes the turnings and windings of his owne heart . Dauid was an excellent man , and yet he discouerd much hypocrisie . Did Dauid thinke ( trow yee ) that he should euer haue dealt so treacherously with his faithfull seruant , Vriah ? so basely with his neighbors wife ? so absurdly and indirectly , in the court of Achish ? So prophanely , as for so long a time to abuse the Sacraments , and other holy ordinances of God , all the time that he lay in his sinne ? Oh , the depth of hypocrisie that lodges and lurks in the heart of man ! so needfull is it , that wee should be still cleansing this poole , this guzzle , as I may so speake , of the heart .

Thirdly , as it is needfull to make out for vprightnesse , so it is also comfortable in all estates , as is to be seene in Hezechiah , now lying vpon his death-bed , what was it that held vp his heart in comfort , vpon the receit of that sad message ? not his wealth , not his state , not his crowne or scepter , but this , that he had walked before God with an vpright heart . Esa 38.3 ▪ This also was Iobs comfort in his greatest distresse , and what else is it that vp-holds a Christian , when the diuell roares vpon him ? what hath he to oppose against his fiery darts , when he shall obiect , Thou stand●st guilty of many sinnes , and dost faile very much in thy best duties ? what supports a man in this temptation , but this , I meant it well , I did it in vprightnesse , and wherein I haue sinned against God , it was against the generall bent and purpose of mine heart ? And this is my comfort ; thus there 's reason why we should seeke truth : now before we go further , it shall be necessary , that we shew you , 1. what truth is : 2. what are the kindes of it . And , 3. what are the marks whereby it may be discerned .

For the first : Truth ( we say in schooles ) is nothing else but an agreement of things with their first principles as that is true gold which is of the true Oare , that 's true wine , that 's of the true grape , that 's a true counterpane , that agrees with the originall , that is a true measure , that is suitable to the standard : So likewise truth is that in a man , whereby he comes to agree with his first coppy and originall , Acts 13.22 . God . Thus Dauid , for his vprightnesse is said to be a man after Gods owne heart , his heart was suitable to Gods heart , his will conformable to Gods will : Lo , here , an vpright man , when a thing is according to the patterne , to the standard , then 't is true .

Now for the second thing we propounded ; truth is of two sorts : First , of the heart : Secondly , of the life . That of the heart is when the soule eyes God , lookes full vpon God , and stands as it were in a frame toward God . Truth of life , is whereby a man bends himselfe to please God , and to be conformable to his will in all things . Of both these kinds there are two parts : 1. a profession of goodnesse : 2. an answerable affection and disposition : Hypocrisie hath the former of these two , as hath bin shewed , it makes large profession , but it comes short in the second , for the hypocrite practiseth not so much as he might : As on the contrary , truth of heart hath indeed a profession , but not a meere name and shew of Religion , that 's not all , it hath a desire too , to be the same inwardly that it seemes to be , and is willing to leaue more sinne , and to doe more duty then it is able to doe . He therefore who makes shew of no more then is in him indeed , he whose inside and outside are matches , and fellowes , agreeing betweene themselues , and both with the Rule , he is the vpright man . But this is not vnderstood by euery body , therefore we will deliuer our selues in some plaine marks : first , of vprightnesse of heart : secondly , of vprightnesse in life .

For the first : Signes of a true heart . an vpright heart is first a perfect heart ( as the Scripture termes it ) it is an entire whole heart , which is , when all the powers goe one and the same way , when the whole soule is bent after God , and driues at this only , to seeke and set vp him . You may best know it by the contrary , the hypocrites heart is a diuided heart , he lookes two waies at once , there is one power and faculty of the soule against another , one affection against another , &c. There is ( 't is true ) a fight in the best , but then it is betweene grace and flesh , betweene a man and his enemy : but in the hypocrite , one faculty takes part against the other , here 's Reason and Conscience against affection , and one affection against another . There is a wide difference betweene ciuill warre , where there is one neighbour against another , and a nationall warre , where they all ioyne together against a common enemy . The Christian mans fight , is of the whole regenerate part against corruption : but in the hypocrites heart there is ciuill warre : the powers are altogether by the eares among themselues , as if one member in the body should fight against the other , or one subiect in a Kingdome against another : passion commends a thing , reason condemnes it : lust affects a thing , conscience refuseth it ; one part would haue one thing , and another another : whereas in the vpright man it is farre otherwise , his heart is entire , and goes all one way , he desires in all things to please God , and get strength against sinne .

Secondly , an vp-right heart is described in Scripture to be a pure heart , free from forraine and base mixtures . To expresse this , the Apostle vseth a fine word {αβγδ} by a metaphor eyther from such things as are tryed by being held vp against the beames of the Sunne , to see what faults or flawes are in them , or else from such things as are purged and clarified by the heat of the Sunne , from the grosse matter that is in them : So true grace purifies the heart , and takes corruption off the soule , whereby it becomes pure , cleane , simple , which in Scripture phrase import one and the same thing . The vpright heart then is a pure heart , such as mingles not with corruption . To haue any thing to doe with sinne , it is altogether vnwilling , but it cannot entertaine it , or bid it welcome . A traueller , though he cannot but meet with dirt in his way , yet hee will not suffer it to mingle with him , hee keepes it off all that hee can , and what he cannot , he gets it off as soone as may be . But now it is not so with a Swine , he seekes the mud , followes after it ; and delights in it , hee knowes not well to be without it . And so the case stands with the vpright person , and the hypocrite . The first is indeed defiled with corruption , though he doe what he can to the contrary , but he seekes it not , hee allowes it not , and makes all speed to wash himselfe from his pollution : but now for the other , hee delights in sinne , watcheth his times to commit it , takes speciall content in it , is neuer well , but when hee is in sinning . It is here as it is with the stomacke of a man . If the stomacke be weake , it affects and longs after trash , and things vnwholesome , swollowes them greedily , and keepes the bad meat it hath taken , whereas the strong stomacke refuseth to take that which doth not agree with it , or if it doe , 't is neuer well , till eased of it againe , eyther vp-ward or downe-ward , or if not so , it thrusts it out as it were by head and shoulders through the flesh and skinne by botches and biles : and so it is with the vpright heart , if it haue surcharged it selfe any way with sinne , it cannot be well till it be disburdened : whereas the hypocrite hides sinne vnder his tongue as a sweete morsell ; giues it entertainement , and keepes it with him , not desiring to part with it . The good heart though it cannot be free from sinne , yet it is working it out still : It is here as in a liuing running spring , which , though it be sometimes mudded , yet it workes out that mud , and cleares it selfe againe : but it is not so with a standing poole , that gathers mud , and keepes it : so the vnsound heart falls into sinne , and delights in it , retaines it , whereas corruption in the vpright man sleepes not , rests not , hee is euer striuing with it , struggling against it , and casting how to get riddance of it out of his soule .

Thirdly , an vpright heart is a willing heart , plyant and flexible to goodnesse , as Dauid on his death-bed chargeth his sonne Salomon to serue the God of his fathers with a perfect heart and a willing minde , and the Apostle speaking of himselfe and of his company , saith , wee trust wee haue a good conscience , willing in all things to please God : True grace corrects the will , and makes a man doe what he doth , willingly , because he workes from an inward principle . The hypocrite on the contrary , moues vpon an outward principle : some outward respect sets the will on worke : as profit , credit , safety , or the like : so long as these may be furthered , he wil do something : as a wind-mil wil worke so long as the wind driues , but if that faile , it ceaseth grinding ; so if there be a gale of vaine-glory , commodity , safety , &c ; filling his sailes , somewhat the hypocrite will be content to doe ; but if these faile , his worke 's done : But now the vpright man works out of loue to God , and therefore is willing to doe any thing he can , yea to doe more then hee can , as the hypocrite on the other side , doth more then hee would , but that hee is prickt on by his sinister aimes and by-respects .

Fourthly , an vpright heart is one heart , it is a single heart , as the Scripture stiles it , It pitcheth vpon one obiect , God is the vpright mans obiect , God is his end , God 's his motiue , God is all in all with him . He lookes not at by-respects in his seruice ; God is his vtmost end , that bounds all he doth . 't is true he respects his owne good too , but this is in a second place , and in a subordinate sort . He lookes what God would haue done , and do's it , what God would haue left , and leaues it , &c : his heart is one , whereas the hypocrite hath an heart and a heart , he is double-hearted in all his dealings , as Saint Iames speaketh , hee lookes not at God as his vtmost end , hee hath something behind God , and beyond the glory of God which hee aymes at : but the vpright man looks still at God , and so his heart is vnited , and but one .

Fifthly , the vpright heart is a stable heart , {αβγδ} constant in its course , for it goes vpon constant principles , hath constant motiues , constant ends , &c : but the hypocrite is vnstable , vnconstant , as saith Saint Iames : A double-minded man is vnstable in all his wayes , chap. 1. to day he is all for the doing of good , hee loues good company , good purposes , good practices , in time of extremity seemes to set vp God in 's house , in 's heart , but to morrow , hee forgets and forgoes the good he had begunne , he falls quit off , because hee was not wel-bottom'd : whereas the vpright man is constant in his way ; onely he may be blowne out of it , and put out of his course for a while by temptation , desertion , or so ; but his heart is still toward God , and when hee is put by at any time , he recouers himselfe , and comes in againe . It is with him , as with a streame that hath made it selfe a channell , wherein to run : It may indeed by a strong hand be turn'd out of his course , but yet it is still bending toward its owne way , and neuer leaues working , and winding till it be where it was before : so howsoeuer the vpright person may bee vnsettled for a time , and put beside his course , yet hee striues and labours to be where he should be , and neuer findes himselfe well , till he be in his first-path . Contrarily , the hypocrite hath his by-courses , and blind wayes wherein he is commonly found , as a thiefe , that seldome keepes the high-way , vnlesse it be for euill purpose , as to take a purse or the like , but otherwise , crooked wayes , by-wayes , vnknowne wayes are his wayes , so the proper tract of an hypocrite are the dark by-paths of vngodlinesse , that leade to the chambers of death , & when he turnes at any time into the wayes of God , it is for some ill ▪ and odde end , whereas the vpright mans way , is the way that is called holy , out of which howsoeuer hee may turne by some occasion ( as a true man may bee sometimes out of his way . yet with no euill intent , as through earnest discourse or deep musing , or to call vpon a friend , &c. ) yet ordinarily hee holds the way to heauen , out of which , if he be drawne aside , or haue strayed by any meanes , he leaues not till hee hath recouered himselfe . Loe , these are the markes of an vpright heart , it is an entire and whole heart , it is a pure heart , a willing heart , a single heart and a constant heart . Iudge now aright of your selues by these notes , and if your hearts be vpright within , the I●dge pronounceth you blessed .

But as there must be in vs vprightnesse of heart , so there is required that wee finde in our selues also vprightnesse of life : for these must necessarily concurre to the making vp of a blessed man . And of this ( that you may be able to passe a right censure of your selues ) the signes are of 3. sorts . First either they respect God , or other men , or our selues . First , for God . 1. he hath Gods stamp imprinted on his soule , the spot of God is vpon him , Deut . 32.5 . so as he liues to God , seekes God for Gods sake , according to that of the Psalme , this is the generation of them that seeke thee , this is Iacob . Psalm . 24. The vpright man aymes at God in all , sets him vp , and seekes him , not for his portion , but for Gods-selfe . 2. as he seekes Gods face , so he seekes him in his ordinances , and in the meanes of grace . And here 1. he seeketh the Precepts of God , Psalm . 119. aswell as the promises : the hypocrite is ready to lay hold on the comforts of Gods Booke , and to misapply the promises , neuer regarding the commands , and what God requires to haue done : but the sincere Christian hath his eye vpon the precepts also of Gods Word , and thinkes that he can neuer doe God seruice enough , neuer leaue sinne enough , informe himselfe enough of his duty toward God . 2. he iustifies Gods Word and wayes , wisedome is iustified of her children , Matth . 1● . saith our Sauiour , and we preach wisedome to those that are perfect ( that is , to those that are sincere ) saith the Apostle : such a man see's and findes safety , profit , wisedome and comfort in all the wayes of God . 3. as he applies himselfe to Gods precepts and iustifies them , so he grows and profits by them ordinarily , as the Lord saith by the Prophet , Are not my words good to them that are good , Mic . 2.6 . when the good word of God meetes with those that are good , it mends them ; when this good seed is cast into good ground , it brings forth fruit also that is good . 4. he resignes himselfe vp to the Word , Rom 6. that 's his rule , he obeyes from the heart the forme of doctrine , whereunto he is deliuered : thus did Dauid , concerning whom the Lord giues this testimony , Acts. 13.22 . that hee had fulfilled all Gods wils , Act. 13. And in this obedience of Dauid you may obserue 3. notes of vprightnesse couched together in that one text . 1. Dauid was vniuersall in his obedience , he did not execute Gods will to the halues , as Saul did ( for that 's the opposition ) who would leaue some sinnes , but not some ; banish so witches , but not all ; offer sacrifice at somtimes , not at others : but Dauids hath this testimony there giuen him by Gods own mouth , that hee would fulfill ( all ) Gods wils , and for this is said to be a man after his owne heart , vers . 22. But 2. Dauid , as he was vniuersall in his obedience , so also sincere ; for he is said to fulfill Gods will , {αβγδ} hee therefore obeyed ▪ because God willed , and bad him so to doe . That 's motiue enough , and is instead of all other to an vpright person ( so farre as he is vpright ) he neuer stands to thinke or weigh with himselfe , whether the thing that God commands be hard or easie , cheape or costly , painefull or pleasant ; but will God haue him doe 't ? hee 'll doe 't , whatsoeuer it stand him in . And this was Dauids resolution and practice , when God set him vpon any manner of emploiment . He neuer stands to picke and chuse , as Saul did , what he will doe , and what he will not : but he will fulfill whatsoeuer God bids , and because hee bids , that 's argument enough to him . If God bid him fight the Lords battels , hee 'll fight : If hee bid lay vp good store of treasure , for the building of the Temple , it is done ; if God bid him lay downe his kingdome , hee 'll doe 't : And here was the sincerity of his obedience 3. constancy , where it is said that he ( will ) fulfill all Gods will , hee will effect it , and goe through with it , not doe it by the halues , but finish and fulfill . Here 's now an vpright man in his carriage toward God .

Secondly for men , and those whether 1. good men or bad men . 2. whether strangers , or those of his owne . For good men . 1 he hath an high esteeme of the godly ( such as are truely so ) aboue others . And as his heart rises against an hypocrite , when he can detect him to be such , so hee can see an excellency in those that are pure in heart , which he esteemes and honours . This note you haue laid downe , Psal . 15.4 . In his eyes a vile person is contemned , but hee honoureth them that feare the Lord .

Secondly , the vpright person as in his iudgement he prizeth good men most , so he affects them most for his companions , as Dauid , Psal . 16. All my delight , saith he , is in the Saints , those excellent ones of the the earth . And in another place , Companion am I to all them that feare thee , and to them that keepe thy Precepts , Psal . 119.63 . whereas the hypocrite is alwayes at war & oddes with most vpright men , and his nearest companion is one halting , dissembling fellow or other , like himselfe .

Lastly , as in his iudgement hee preferres good people , and in his affections makes choice of them , so in his deeds , he carries himselfe proportionably toward them : for according to that wisdome , which he hath eeceiued from aboue , hee that is pure , is also peaceable , gentle , easie to bee dealt withall , full of mercy and good fruites , without wrangling , and without hypocrisie , Iames 3.17 . hee is faithfull not onely with God , but with the Saints , Hos . 11.12 . And this is the vpright mans carriage toward good men .

Secondly , for bad men 1. he dares not returne them like for like , 1 Sam . 24.13 . ( when they deale hardly with him ) railing for railing , reuiling for reuiling . Let wickednesse proceed from the wicked , saith Dauid in his speech to Saul , let them discouer their folly and malice , they doe but their kinde , as it were , but let not Dauid stretch forth his hand to wickednes , to requite euill with euill , it becomes not him . 2. he sets himselfe to doe good to them that do hurt to him , to pray for them that curse and traduce him , he desires nothing more then their saluation , as we see in Paul , when the Iewes were ready to stone him through madnesse and ill-will , he seekes to winne them to God , and therefore begins with men , fathers and brethren , &c. Acts 22.1 . so when he stood at the barre to pleade for his life , so much sought after by his aduersaries , hee could wish that all there present ( how great enemies soeuer to himselfe ) were euen as he was , not only almost , Acts 26. but euen altogether Christians , partakers of the same hope , &c.

Thirdly , toward strangers , he carries himselfe . 1. charitably , hee is not suspicious or iealous of those he knowes not , as the hypocrite , who suspects others to be like himselfe , and thinks all the world to be made of hypocrisie , because himselfe is so : Prou. 1● whereas the vpright person though hee bee not ouer-credulous , as a foole to beleeue euery thing , ye hee is not forward to haue others in suspect , till there appeare to be sufficient ground and reason . 2. the vpright man as he is charitable , so he is also humble in his dealing with others , that whereas the hypocrite thinkes himselfe the best man in the company , and the most gracefull speaker , the vpright man , on the contrary , holds himselfe the worst in the company wheresoeuer he comes , and as Paul in his owne esteeme , he is of all sinners the greatest , but of all Saints the least . And this is the carriage of the vpright man abroad .

Fourthly , at home , 1. though hee hate sinne in all , yet especially in his owne , in himselfe most of all , and next , in those that are nearest vnto him , as Asa in his mother , whom for her idolatry he deposed from her regency . The hypocrite on the other side is worst at home , the edge of his displeasure is bent most against others abroad that are furthest from him , whiles he can suffer his owne children and family to goe on in sin without restraint or controll , yea himselfe often drawes them on to sinne . 2. The vpright man as he doth his vtmost to hinder sinne in those about him , so he is no lesse careful to put them on in goodnesse , for he would gladly haue all his goe to heauen . That husband , that father , that master , that 's vpright , doth greatly desire and endeauour the saluation of all such as are vnder his charge . And this hee makes his speciall worke , his chiefe businesse lyeth at home .

As for himselfe in the last place , the vpright man is still pressing forward toward the mark , stil watching ouer his owne heart , still spurring on himselfe to the doing of duty , encouraging and calling vpon himselfe to fulfill his Couenants , and to make good his vows and promises to God .

Thus we haue stayd long vpon this point ( perhaps to tediousnesse ) in describing and differencing the pure in heart from the hollow-harted hypocrite , that you may make a right iudgement of your selues , and may moreouer be stirred vp to get this truth afore described .

What meanes must we vse for the attaining thereof ?

I can scarce stay to tell you : briefly thus .

First , you must make a iourney to heauen for it , ( for euery good gift and euery perfect giuing comes from aboue ) goe to God and entreate him to straighten your crooked hearts , Meanes of truth . and to work in you this truth in the inward parts , which hee so much delighteth in . And that you may be sure to preuayle , take the new Couenant with you , and plead it ; the first article wherein is that the Lord will giue you one heart , that you may feare his Name , Ez. 11. that is , a single heart , an vpright spirit . Goe to God now vpon this ground , and say : Lord , I well finde that I haue a double heart , a deceitfull crooked , false heart , I pray thee renue it , and make it one . Here I bring and vrge thine owne couenant , whereof I haue already receiued the seale in the Sacrament , therefore I beseech thee , make good thy word , and stand to thy bargaine .

Secondly , if you would get this truth and vprightnesse , it is necessary that you bring your selues often to the touchstone of the Word , and that you worke by rule , as you see a mason , when he hath a businesse in hand , hee often applyes his rule to that he works vpon , and by laying therunto his line and plummet , he tries whether his work be strait first and last , and whether it lye streight in the building : euen so must wee deale for the rectifying of our hearts , bring them often to the Word , that will purge them , straighten them , draw euery thing to the light , that we may passe a right censure on it . In other matters , men are vsually very prudent this way . If you doe but buy a beast , you 'll take a full view , and make full triall of him before you strike the match ; Nay , if you buy but a coate , or a peice of cloth , you 'll tosse it , and turne it , and hold it vp against the light to see what flawes you can finde in it , &c : that you bee not deceiued . Nay , if you buy but a bushell of corne , you 'll take it , and view it , and smell it , and taste it before you will lay money vpon it . Nay , if it be but a pound of cheese , or a penni-worth of fruite that you haue need to vse , you will not take it till you see it be good . Oh bee not now penny-wise , and pound-foolish , to vse all this care in trifles , and to be carelesse of that , which most of all concernes you to looke to , but try your selues throughly , what you are by the Word of Gods truth , and how the case stands with your soules , why you performe holy duties , and how you doe them . Thus put your selues often to the line , and this shall be a speciall helpe to vprightnesse .

Thirdly , begin with simples ( for all truth begins with simples . ) A man can neuer write true ioyning-hand , till hee haue first learn'd his letters , he can neuer reade well and surely , that hath not first learned to spell . And so it is here ; would you therefore get truth , take and single out your seuerall graces , your faith , loue , humilty , and the rest : and doe the same by your duties , as hearing , prayer , almes , and such like : single them out I say , consider them in seuerall , and see what they are ; for if those be all in truth , you need not doubt . In receiuing of money , you 'll not take the whole sum in grosse , but you 'll draw out shilling after shilling , and one piece after another , and then if euery peice be right , you cannot be cozened in the maine summe . The same course must you likewise take here , if you would be secured of this , that you are sound and vpright ; make narrow search into your selues , try euery of your graces , examine euery suspected action , and then you cannot bee deceiued .

Fourthly , borrow what helpe you can from others , as you vsually doe in other cases of your owne accord ; when you are darke your selues , you call in the light of your neighbours : so it must be here , get more light then your owne , when you buy a beast , you 'll entreate others helpe ; Good neighbour , let me haue your opinion in this businesse , foure eyes see more then two , and six then foure . And so must we deale in this behalfe also , say ; Neighbour , what be your grounds , what be your marks , &c ; pray'y let me haue your helpe : foure eyes see more then two , & six see more then foure . And thus , if we doe according to the former directions , it is possible , doubtlesse , to auoyd and frustrate Satans cunning wiles , and the deceitfulnesse of our owne treacherous hearts : This we should the rather endeauour , for that we are all afraid and careful of being cozened in other things , how much more here , sith of all deceits , selfe-deceit is most odious , as of all murtherers , he is most to be detested that murthers himselfe .

The sixteenth SERMON . MATTH . 5.8 . Blessed are the pure in heart : for they shall see God .

ALl vpright men are blessed men .

Mans blessednesse consists in the sight of God .

To these 2. points may be reduced whatsoeuer is contained in this eight verse .

For the first , we haue shewed it , and made som inferences and vses already .

That which yet remaines to be spoken , here , is a vse of consolation ▪ and then we shall haue done with the point .

Is it so , that all they are in happy estate , that are pure in hart ? let it serue for comfort then to al those that this haue testimony in their own soules , that they are vpright : be it they haue faults , yet they hate them ; faylings , yet they earnestly endeauour all holy obedience , the blessing is here set vpon all such by our Sauior , as can approue to God and their owne soules , that they are vpright . Here such a one will be ready to obiect against himselfe ( for as the hypocrite deludes himselfe by false signes of truth , so the good heart is oftentimes troubled with false signes of hypocrisie , and thus he obiects . )

Sure I am not right , I haue but deceiued my selfe hitherto , for men censure and condemne me for an hypocrite .

What men are they that censure you so ? one rotten-harted person ( likly ) or another . And if so , then know that such men cannot censure any better , cannot make any better iudgement of thee ; so being vnder the power of hypocrisie themselues , they think all the world besides to bee made of hypocrisie . Therefore neuer care what others thinke or say of thee in this kinde vnlesse they bee iudicious Christians , and such also as haue a full and through knowledge of thee , rather see what the word of God , and thine owne conscience saith to thee .

I , but the deuill layes it hard to my charge that I am an hypocrite , and what though men know not what I am , yet he doth , & therfore I feare I am so ? Nay probably thou art not so , because he accuseth thee , for he is a liar from the beginning . And he doth not vse to molest his owne , whom he possesseth in peace with doubts of this nature . Marke what his title is in the Reuelation , an accuser of the brethren , such as are not of the brother-hood , of the Saints of God , those he troubles not in this manner , they are the brethren whom he accuseth , as he did Iob , whom he slandered to God , and yet Iob was an vpright man , God himselfe giuing witnesse thereunto , Iob 1.24 .

Yea but not men and the deuill onely but mine own conscience also chargeth me with hypocrisie .

To this we answer , that there is no man liuing so vpright , but his owne heart may truely charge him with hypocrisie , but that is not the point . The question is whether hypocrisie doth raigne and rule in you , and whether you be so far vnder the power and dominion of it , as that it doth denominate you . Besides you must know that Conscience is but a subordinate Iudge , and must proceed by the rule of the Word , if it will deale aright . It is as a clock , that must be set by the Sun of Gods word . If it bring not the Euidence of holy Scripture for what it saith , it is but a temptation , and no testimony that it bringeth against vs : so likewise , if that place of Scripture whereupon it groundeth , bee such as may vpon like reason bee brought against any other of Gods sincere seruants euen the best , it is no better neither then a temptation , and not to be credited , see what Dauid saith to this , Psal . 73. His heart would needes perswade him , that inasmuch as the wicked flourished , and were in great prosperity , when himselfe in the meane while was plagued all the day long , and chastned euery morning , and therefore , surely he had cleansed his heart in vaine , and washed his hands to no purpose . But hee quickly corrects this errour in himselfe , and saith , that if vpon these grounds hee should thus conclude , he should not onely wrong himselfe , but also offend against all the generation of Gods Children , sith it may befall the dearest and best of them all to bee diuersly afflicted , when the vngodly meane while prosper in the world , and increase in riches .

I , but not only my own conscience , but God also chargeth me with hypocrisie , and God is greater then our heart , as saith Saint Iohn .

Doth God charge thee for an hypocrite ? where is it that he doth this ?

Why ( you 'll say ) 1. in mine owne heart . 2. in his Word : First , hee filles my heart with many terrours , feares , and horrours of Conscience .

For your satisfaction herein , you must know 1. that euery scruple of mind comes not from God , some come from Satan , and some from our selues through misprision . Againe , you must be aduertised , that it may befall the most sincere Christian , that you speak of , witnesse Iob , against whom the Lord himself seemed to fight , with breach vpon breach ; so that he chose to dye rather then to endure it : witnesse Paul who had terrours within , and troubles without , witnes Dauid in many passages of the Psalmes . So long therefore , as these feares and doubtings do make vs better , and driue vs to God , it is well , and we need not be deiected thereat , seeing they are wholsom , howsoeuer they may be troublesom .

Yea , but not onely in mine own soule , but also in his holy Word God saith , I am an hypocrite .

Nay , then we haue no more to say to thee : for if that be true , we haue done : if God say so in his word , we must consent , and say so too ; but where is it that God in his word chargeth thee for an hypocrite ? Why ( you 'll say ) the vpright man is still going on constantly in his course , and aduancing forward with a stedfastfoot toward the high prize that is set before him , but I , alas , am very vnconstant and dissettled , assoone off and assoone on , euery foote out of all good order and off th'hooks . There is a double constancy , the one while we are here in the way ( as they tearme it ) and the other when we shall be in our country , when we shall be no more trauellers , but Citizens , when we shal be Comprehensores , as they say in schooles , wee are not , while we are here , to expect any such constancy , or settlednesse in a good estate of soule , as shall be fixed and vnalterable , That 's reserued to the making vp of our happinesse hereafter . Here so long as we abide , we shall be still subiect to manifold declensions , manifold desertions , manifold stops and stayes in our course toward heauen , but so long as wee haue our faces set thither-ward , though the wind may violently carry vs sometimes beside the way , it should not dismay vs. If it bee with vs as with a running riuer ( as was before said ) which howsoeuer it bee diuerted and turned out of its course and channell , yet neuer leaues working and winding till it fall into the same course againe : so if when we are put beside our way , wee make toward it againe , and like the needle in a Card , though we be iogg'd aside for a season , yet we haue no rest or content in our soules , til we be where we should . If it be thus with thee , as hath been said , feare not , thou needst not be discouraged , thy ease is good .

Yea , but the Scripture telles vs that the vpright person is still thriuing and growing , and continually addes to his strength , as Iob speaketh chap. 17.

Solu . There is a double growth , 1. in quantity . 2. in quality , the 1 when a man doth more duty then before , the 2. when though he performes not more then he did , yet he doth it better , in a more spirituall manner , with strayning out more corruption , &c. Now if we grow any way , it may be sufficient vnto our comfort .

The vpright person is euer growing in the root ( he becomes more settled and stablish'd in good courses ) if not in the fruit ; he still growes one way or other , and beares fruit answerable to his place , to his age . There be many valiant and worthy captaines , that cannot beare armes indeed in their old age , and doe their Countrey seruice that way , as they could haue done in youth , who yet haue as much valour , and are euery whit as able to direct and guide an Army , as when they were at thirty , or forty : So , many ancient Christians cannot haply shew forth so much grace as they could haue done in times past , nor make so good expressions of themselues , who still are on the growing hand ; and howsoeuer they grow not , haply , in euery actiue grace , yet they grow in the habites of those , and in the passiue part of Christianity .

Yea , but the vpright man is still purging himselfe , and getting ground of hypocrisie , but alas ! I grow worse and worse this way , I discouer daily more and more hypocrisie in my selfe , it followes and haunts me wheresoeuer I goe , and whatsoeuer I doe , it troubles me in my study , in my closet , in my most secret works and duties , whether to God or man .

Why , let not this discourage thee , that thy corruption is more and more discouered : For , this is a signe of growth in grace , if this sight of thine hypocrisie be ioyned with an vtter hatred and detestation thereof . The clearer any mans sight is , the more euill he discerneth by himselfe . The hypocrite is so blinded with pride , and selfe-loue , that he can see nothing but truth in himselfe : but it is purity of heart that helps ones sight , and the more any man discouers his owne hyporcisie , the more vpright he is ; for it is not by corruption , that corruption is discouered , but by the light of true grace .

Yea , but the Scripture tells vs , that there is ioy in the tabernacles of the vpright , and the righteous sing , and are glad ; now , I am for most part heauy and vncomfortable , sad and pensiue ?

The meaning of those places , is , that there is alway matter of ioy and comfort , where there is vprightnesse , if such would not suffer themselues through weaknesse and want of wisedome to be robbed and bereft of the consolations which yet must be so taken , as that wee vnderstand , that there is not any so vpright , but that his Sunneshine of comfort may other whiles be misted , and ouer-cast , and then hee droopes and goes mourning and disconsolate , although there be in all this no cause why he should be so cast downe : For so long as we can finde by our selues that we loue truth , and hate hypocritsie , and disclaime it , we should not suffer our selues to be beaten and baffled out of the comfortable assurance of our vprightnesse , but resolue with Iob , I wil neuer part with mine integrity , lose mine euidence , yeeld my selfe otherwise then vpright , and so consequently blessed , for my Sauiour hath said it : Blessed are those that are pure in heart : i.e. vpright in heart , for they shall see God .

For they shall see God .

ANd so wee come in order to the second Doctrine : That mans blessednesse consists in the sight of God . The point is cleare : God seene , is the heighth of mans happinesse : the Text shewes it , the Scripture proues it , Psal . 16. vlt . In thy presence , Lord , is the fulnesse of ioy , and at thy right hand are pleasures for euermore . Here it appeares , that in the persence and sight of God , there is pleasure and ioy ( and what else is ioy , but happinesse enioyed ? ) and of this ioy there is fulnesse , and freenesse , for there are riuers thereof running at Gods right hand , and eternity , it is for euermore . And for this cause it is , that the Scripture bids vs so often to seeke Gods face , as the chiefe good , yea , Saints and Angells haue this for the heighth of their happinesse : the Angells , Math 18. that they stand before the face of our heauenly father , as our Sauior speaketh in the Gospell , and the glorified Saints that they are euer with God , 1 Cor . 5.8 . 1 Thes . 4.17 . And surely if they be so blessed , as Dauid esteemes them , that dwell but in his courts on earth , Psalm . 84. How much more they that enioy his presence aboue in all fulnesse . Blessed , saith our Sauiour , are your eyes , for they see , and you eares , for they heare : Verily , I say vnto you that many Kings and Prophets haue desired to see the things which you see , and haue not seene them , &c. If to see God here , where we behold but in a glasse , and as it were , in a shaddow , obscurely , be a blessed thing , what shall it be , thinke you , when we shall looke vpon him with open face , when we shall see as we are seene , face to face , this must needs render vs most blessed . You heare what the Queene of Sheba could say , concerning Salomons seruants , that were euer in his presence , and attended vpon his person , Happy are thy men , and happy are these thy seruants which stand continuall before thee , and heare thy wisedome . If this were true of them , then certainely , such as stand in Gods presence , and behold his face , must needes be most happy .

Here our intent is , first , to say somewhat for exposition of the words : secondly , to giue you the grounds and reasons of the point : thirdly , to make application .

For the first , two things we must tell you , first , there is a double sight of God : first , naturall , as that which we atttaine by sense or discourse of reason : secondly , supernaturall , which also is double : First , lesser , which is attained vnto by the light of grace : Secondly , greater , by the light of glory .

Secondly , you must be told , that there is a double consideration of God : God may be considered by vs , either first abstractiuely , and simply , as he is in himselfe and in his owne essence , and so he is inuisible to any creature ; or secondly , Vide Aquin . 1. 2 q . 5. Art 5 , &c. Relatiuely , as he hath pleased to manifest himselfe vnto vs , eyther by taking our flesh vnto him in his incarnation , or by communication of his grace vnto vs. These things being thus premised , our first conclusion is , that there is no sight of Gods essence to be had and attained by the meere light of Nature , forasmuch as there is no proportion betweene the eye and the obiect , as there must be , you know , in all sight . The second , that God is to be seene only in the rebound , by way of reflexion , and this eyther 1. by the light of Nature , and so God is to be seene in his workes : for there is a {αβγδ} , something that may be knowne of God , some impressions and foot-steps , Rom. 1. as it were , of the wisdome , power , goodnesse , and other properties of God are to be found in his works of Creation and Prouidence , and some knowledge of him is to be had this way , but not so much as is sufficient to saluation , but onely to leaue men without excuse : 2. Supernaturally may God be seene , here more darkly by the light of grace , there more fully by the light of glory ; but neuer perfectly , for we cannot behold him any otherwise then according to our capacity , now , we are finite , and he infinite , and therefore , as it is impossible to bring the body of the Sun within the compasse of a chamber or any other roome , so it is to comprehend the great God , as he is in himselfe , within the compasse of our narrow and straight hearts : And yet doth hee graciously communicate himselfe to the pure and vpright , in such a way as shall make for their eternall comfort and saluation .

Now for the Reasons of the point , they may be taken : First , from the nature of seeing God . Secondly , from the parts : Thirdly , from the effects . For the first of these , it will easily appeare , that it is a most blessed thing to see God , if we consider , that whereas three things must concurre to the making vp of sight : 1. an obiect : 2. a medium , a middle : as the water or ayre enlightned : 3. the faculty of seeing ; in a word , there must be a double light , the one without a man , and the other within : here the 1. of these : 3. the obiect of this sight is most glorious , euen God himselfe . Now , the more glorious the obiect of sight is , the more the sight is reioyced and gladded , so long as it is not ouerwhelmed ; as it is in created light , the more light the eye hath , if it be sound and right , the better pleased it is : but God , wee know , is beauty it selfe , light it selfe , and therefore must be a most amiable , and delightfull obiect to the eye of mans soule . Hence is that of Dauid , Psal . 27. One thing , saith he , haue I desired of the Lord , that I will seeke after , that I may dwell in the house of the Lord , all the daies of my life , to behold the beauty of the Lord . This was the thing that he both had desired , and would yet still goe on to desire , as that wherein consisteth the chiefe point of his happinesse : for there is that beauty , excellency , and glory in God , that would euen rauish any heart that knew it ; and could men but see it ( as he said of his vertue ) it would transport them with greatest loue and admiration .

Secondly , as the obiect of this sight is most glorious , so the meanes are heauenly . These are : 1. Christ , who is that {αβγδ} , as the Apostle stiles him , the very beame , splendour , reflection of his Fathers glory , and the expresse image of his person , Hebr . 1.3 . So that he that hath seene the Sonne , hath in that one sight seene also the Father . He is the best glasse wherein we may come by the sight of God , we see him best in his Sonne : 2. his Word and Ordinances , which in the Reuelation are fitly set forth by the name of a sea of glasse , first for largenesse , secondly , for steddinesse , thirdly for clearenesse , as giuing vs a cleare sight of God , in which respect , also , they are in the same booke compared to christall . Now it wil easily be granted a blessing to enioy Christ , and to see Gods face in his Ordinances , which are the meanes , therefore it must be the heighth of mans happinesse to see God .

Thirdly , the light in vs , whereby we see God , is supernaturall and heauenly . Indeede , by the light of nature , wee may come to see God in a sense , as Creator and vpholder of all things : but as our God fauouring vs , or blessing vs , wee cannot possibly behold him by Natures light , when it is most of all eleuated and enlarged , though you intend the spirits of Nature as much as may be , you cannot by the helpe thereof see God to your comfort . It must be by a supernaturall light , that this must be attained vnto : as the Sunne is not seene but by the Sunne ; the light , but by the light ; so neither is God to be seene , but by the light of his owne grace , which must needs make a man most happy . And thus stands our first Reason , drawne from the nature of sight .

Adde to this in the second place , a reason from the parts : For , what is it to see God , but , 1. to know him ? And therefore knowledge is so often set forth by the sense of sight , which is the learned sense , and the most certaine of all the rest : 2. to see God , is more then to know him , it is to enioy him , that is , to be so neerely vnited vnto him , as to loue him , rest in him , and euen to passe into him ( as Austin speakes ) so as that it is not we that liue , but God that liueth in vs , &c.

For the effects of this sight of God , thus : 1. It takes vs off from sinne , and from the creature , it lets vs see the vglinesse of sinne , and how extremely contrary it is vnto God : and so makes vs to loath and leaue it . This effect is wrought in Ephraim , Hosea . 14.8 . We haue seene God , say they , what haue we then to doe any more with Idolls ? So some read the w●rds . Yea , it will cause vs to account euery creature base and contemptible , in comparison of him , as it did Michaiah , who , when he had seene the Lord sitting vpon his throne with all the heauenly hosts about him , 1 Reg 22. the greater Maiesty so darkens the lesser , that hee thinkes it nothing to face two Kings in all their pompe and Maiesty , with all their traine and attendance . 2. It workes strange rauishments , it transports and carries a man euen out of himselfe , as you may see an example in Moses , who when hee had once seene God not with the seeing of the eye , ( for so no man can see him and liue ) but with the hearing of the eare ; ( for so God is seene by the eare better than the eye ) as hee pleased to proclaime himselfe , Exod . 34. The Lord , the Lord God , mercifull and gracious , long-suffering and abundant in goodnesse and in truth , keeping mercy for thousands , &c : when hee had thus seene the Lord , oh , saith he , if now I haue found grace in thy sight , O Lord , let my Lord , I pray thee , goe along with vs , and why should we goe without thee ? so greatly was Moses rauisht and affected with that blissefull vision . 3. This sight of God changeth and transformes a man into God . That sight which wee haue of him in the glasse of his Word , assimilates vs vnto God , and conformes vs vnto him , as the Apostle speaketh , wee all with open face beholding , as in a glasse , the glory of the Lord are changed into the same Image from glory to glory , euen as by the spirit of the Lord , 2 Cor . 3. how much more shall it bee so with vs hereafter , when we shall be swallow'd vp , as it were , of immortality , and shall be euen acted and enliued by God himselfe . Now let schooles goe and languish in vaine and spiritlesse disputes about the beatificall vision of God , as whether it consists in loue , ioy , knowledge , &c : the experienced Christian is able to tell you , that 't is wisdome , ioy , loue , and all that good is .

But hitherto be spoken for the explication and confirmation of the point , wherein ( it is true ) wee haue beene somewhat darke , but could not helpe it ; we hasten to the vses now .

And first , Is it the height of mans happinesse to see God , how great then must needs be the misery of all those that liue in darkenesse , and are shut out from his blessed sight and presence ? All drakenesse makes one miserable : Throw a man into a dungeon , you doe , as it were , bury him aliue : digge out his eyes ( as some Popes and Emperours haue beene anciently serued ) and you leaue him vndone : take away the Sunne from a man , and you take away his wife , you take away his children , you take away his land , and all hee hath , in respect of any comfort hee can take in them . But there is a spiritual darkenes and blindnes that 's worse then all the rest , and that is when a man hath a veyle , as it were , of ignorance , wickednesse and vnbeliefe spred ouer the eye of his soule , a thicke curtaine drawn betwixt him and the face of God , so that he cannot see his father , he cannot behold Christ , who is the Light , that illightneth euery one that commeth into the world , who is that Sun of righteousnesse , that hath health vnder his wings . Take away this light from a man , depriue him of the benefit of this blessed Sunne , and what is hee better then a very Polyphemus , a monster of mankind , being full of ignorance , errour and superstition , full of groundlesse hopes , causelesse feares , hee goes hee knowes not whither , hee does hee knowes not what , hee gropes , as in the darke ; and ( which is his greatest misery ) hee cannot see his misery . But yet this darkenesse , so long as men liue here , is curable , and it may be done away and expell'd , as it certainely shall be , if euer the day doe dawne , and the day-starre arise in their hearts : But now further , there is beyond all this , an hellish outer darkenesse , to which all such are reserued , as loue darkenesse better than light : they shall one day haue their fill of that darkenesse , which they so much affected : there they shall meete with flames of darkenes to torment them , chaines of darkenesse to entharl them , spirits of darkenesse to tyrannize ouer them , a night of darkenesse , after which no day , no light euer followes : if three dayes darkenesse were so terrible to the Egyptians , what shall the case of those be , who shall neuer , neuer see light or life ?

I , but who be these , you 'll say vnto me , whose condition is such , and so miserable , as you speake of ?

I answer ( my brethren ) first , all those that liue not in the knowledge of God in Christ : for hee that hath the Sonne , hath light ; and hee hath not the Sonne , that hath no light ; ( i.e. ) that hath no sound and sauing knowledge of God , as he stands reuealed in his word .

And againe : This is life eternall , saith our Sauiour , Iohn 17. to know thee , and whom thou hast sent into the world , Iesus Christ : so that they that are without the knowledge of God in Christ , haue no interest in life eternall ; but are , as it were , shut vp in darkenesse , and in the shaddow of death .

Secondly , all such as hauing attained to some light of knowledge , doe not walke in the light , but please themselues rather in the deeds of darknesse . Marke what the Apostle saith , Heb . 12.14 . Follow peace with all men and holinesse , without which no man shall see God . So that euery vnholy person is by this text excluded from the vision of God . God shall see him ( as Austin hath it ) but hee shall not see God , see him indeed hee shall in a sense , not as a pardoning and pittying Father , but as an angry and seuere Iudge .

Thirdly , all impure persons are shut out from the sight of God ; for if it be so , as our Sauiour here affirmeth , that the pure in heart are therefore blessed , because they shall see God ; it will easily be concluded on the contrary part , that all impure ones haue no share in that happines , whether they be 1. negatiuely impure onely , that is , such as see not into the hypocrisie and rottennesse of their own harts , so as to bewayle and oppose it : or 2. whether they be positiuely impure , namely such as ouer and aboue the former , haue a disposition against holinesse , purenesse and vprightnesse , so as that they doe deride it in others , oppose it , persecute it . These are they that shall neuer see the face of God to their comfort , though to their terrour and confusion they shall one day see him . Let all such take notice here of their own wretchednesse , and acknowledge their condition to bee , as indeed it is , truely miserable and accursed . Cursed they are in life , for that being excluded from the sight of God , they can finde no sweetnesse in the Word , no marrow in the Sacraments , no comfort in prayer , &c. Cursed they are in death , because they dye without hope of being present with the Lord , when they shall bee absent from the body , and therefore they dare not dye , they cannot liue , &c : Most cursed are they after death , when there must be made an euerlasting separation of both soule and body from the presence of God into the burning lake . If Absolon could say , that it were farre better for him to loose his life , then to bee debarred the kings presence : Oh who can conceiue the extreme misery of such as shall neuer see the pleased face of God in heauen ! How much better were it for them to be euen dead , as beasts dy , and neuer to rise again , or that the mountaine should fal vpon them , & the hills couer them from the presence of the Lamb , that sits vpon the throne , &c : you know the misery of Haman , when once he fell so farre into the kings displeasure , that his face was couered . Hesther 7. For then there was no more hopes left for him , sith hee should neuer see the kings face any more , nor the king euer looke sweetly vpon him againe . This was euen the very height and vpshot of his misery : And so it shall be likewise of all ignorant , vnholy and impure persons , that they shall neuer , neuer see the sweet and glorious face of God in the kingdome of heauen .

For a second vse therefore of the point , let it serue for a two-fold exhortation , and 1. to all wicked and vnrepentant persons , to cast away their sins , that so they may grow into acquaintance with God : sith they are the pure in heart onely that must be admitted into his sight and presence . Oh consider that your very l fe stands in his fauour , in his smiles , as on the contrary , there is death in his displeasure , neither can it be safe to liue vnder his frownes . Therefore , labour all you can to get your hearts purified by faith . The heart is the kings bed-chamber , as it were , and must be trimmed vp for his more honourable entertainment . The heart is the chiefe doer in man , and hath an influence into all his actions : it is the source and spring from whence floweth all we do . If the fountaine be empoysoned , if the heart be not clean , nothing that comes from it can be acceptable . If the water be foule in the well , it must needs be foule in the bucket . Now therfore , let S. Iam . his counsel be taken by you , Cleanse your hands , ye sinners , and purge your hearts , yee double-minded , and thus if yee draw neare to God , God will draw neare to you ; being purified in heart , you shall see the face of God to your comfort , and not to your vtter confusion .

Our second exhortation shall bee addressed to such as know , what a sweet & comfortable thing it is to see Gods face , and to enioy his fauour , and let these bee exhorted in the words of Saint Iude , to keepe themselues in the loue of God , looking for the mercy of our Lord Iesus Christ vnto eternall life , verse 21. doe what you can to keepe his fauour , for in his fauour is life . The experienced Christian stands not in need of many motiues to incite and stirre him vp hereunto : for he knowes with Dauid , the sweetnesse of his loue , and what a blessed thing it is to enioy his fauour , the onely want whereof hee findes more bitter then death . Indeed , he that was borne in hell ( as the prouerb runnes ) knowes no other heauen ; hee that neuer tasted how sweet the Lord is , sets little by his loue , makes no reckoning or account of his countenance , but hee that hath euer been acquainted with God , and seene the light of his pleased face , had rather dye a thousand deaths then forfeit his fauour , or incurre his displeasure . A little child that alway beene vsed to the house and cradle , may easiely be kept within doores , but after it hath once beene vsed to the light , or taken a custome of going abroad into the open ayre , it growes tedious vnto it to bee confined to the cradle or house . So till a Christian haue had experience of Gods louing countenance , he cannot so much esteeme it , but when he knowes it once , and hath had the sweet feeling of it in his soule , he cannot , he cannot liue without it . You see what the Church saith , Psal . 80. God had made them to see and suffer much sore affliction , yet all this seemed a small matter vnto them , if God would but smile vpon them , and continue his countenance toward them . Turne vs againe , O Lord God of hosts , cause thy face to shine , and we shall be safe . If God would but doe this one thing for them , they cared not how much sorrow they otherwise sustained , as one the other side , if hee should deny them his fauour , they should not take comfort or enioy any thing that they had . Now the way to keepe your selues in the loue and fauour of God is 1. to walk with him in humilty : for though he dwell in the high and holy place , yet is he also with him , that is of a contrite and humble spirit , to reuiue the spirit of the humble , and to reuiue the heart of the contrite ones , Esay 57.15 . And therfore doth he eft soones hide his face from his people , that he may humble them , and so prepare them for his returne , would you then see God , and enioy the light of his countenance , walke humbly before him , and worke out your saluation with reuerend feare , 2. Put your faith into act , 't is not the hauing , but vsing of faith , that brings vs into communion with God : would you therefore haue and keepe a comfortable sight of God , set your faith on worke , for faith is the euidence of things not seen , and by faith it was that Moses saw him that was inuisible . 3. walke in vprightnesse , so shall we behold Gods face , as Dauid did Psal . 17.15 . As for me , saith he , I shall behold thy face in righteousnesse , I shall be satisfied , when I awake , with thy likenesse . Those then that would see Gods face to their comfort , must purge themselues from their owne sinnes , and from their other mens sinnes too ( as Saint Paul exhorts Timothy to take heed how he partake of the sinnes of others , if he would be pure ) and set themselues to walke before God , in the constant exercise of all the duties of righteousnesse and obedience : so shall they keepe the sweet sense of Gods loue and fauour in their soules , and this is to liue , this is to liue in deed .

Comfort to al vpright persons , they shal see God . Indeed , as the case stands , and as the times now are , we had need to make Apology for purenesse of heart , which is generally by the most so much opposed , and spoken against , that wee may iustly take vp that speech of the Poet , and say : Simplicitas , cuius non audeo dicere nomen .

For it is now come to that passe , that if any one giue vp his name to Christ , or but looke toward religion , hee is presently branded with the infamous name of Puritan . But the truth is , it is no disgrace to be so stiled , but rather as now , it is an honour . Downam on Cen . 22. Once ( as a learned Bishop could say ) only such passed for puritans , as opposed the Church-gouernment , and cryed out for Discipline , but now to be truly religious , is to become a Puritane presently , yea , to be a meere , morall , honest man , is incurre that censure . Yea , if a man bee but Orthodoxall , Euangelicall , Papists will not doubt to load him with names more than a few , So Bellar . in recognit . & spalarensis . and to let passe our Heresies , Turcisms , Atheisms , as they please to talke , with them a Caluinist and a Catharist are termes conuertible . Vid . ●pfford , Posseuine , &c But what agreement haue we with Catharists , as they are described vnto vs by the Ancients ? Vid . Cypr . Papin . in Epistola . doe not the Papists themselues ( that lay the fault to vs ) comply and iumpe with them in many of their opinions . As 1. they would giue the Sacrament to such as would become their followers , and cause them to sweare neuer to forsake them . And doe not Papists deale euen so with theirs ?

2. They disallowed and condemned second marriages ( as Austin reports it of them . ) And doe not the Papists so with some ?

3. They defended this , that a man might here attaine to perfection , and freedome from all sin ? And do not Papists hold the same thing , at least more than wee ? wee ? what haue we to do with Catharists or Nouatians ? doe wee barre the doore against the lapsed , as they did {αβγδ} , saith Epiphanius . Doe wee rebaptize the lapsed ? separate from the Churches , hold our selues onely pure , as once they ? no , let any man iudge betweene vs , who be the true Puritanes , whether we or they come nearest to Catharists . And yet a vaine affectation of purity , a meere name of Religion , is that I loath in any one . And the truth is , some there are that by their talking onely of holinesse , and empty profession without the power and practice of godlinesse , haue brought an ill name vpon those that are pure in heart , and rendred religion infamous . But let not this discourage or be an hindrance to such as are true of heart in their course of holinesse : but let them bee exhorted , 1. to begin at the root , at the heart , to wash the too inside aswell as the outside , to bee the same on both sides , and euery where suitable . 2. to proceed by the rule of the Word , going no slower and no faster , then as the word prescribes and directs them . 3. to end all in humility and mercy , for so the vpright person euer ends , he is not censorious , bitter , opposing . Thus bee , and then ( these directions obserued ) runne as fast as thou canst , in the race that is set before thee : for thou hast a marke , an example , euen Christ , whom , though thou runnest neuer so fast , thou canst not possibly ouertake or attaine . But so much be spoken by way of Apology , we now returne from whence we digressed , to the vse of comfort we propounded before to al vpright persons , that they shal see God . Here in this life they see him in his ordinances they see their teachers , they can see God in euery word of his mouth , whether it be of reproofe , exhortation , comfort , &c : thus they see God in his word , they see him also in his works , in his works of mercy , in his works of Iustice , of prouidence , &c : they see him also in his attributes , they see him to be wisedome to them in their follies , power in their weakenesses , life in death , comfort in distresses , &c.

But greater comfort abides the vpright man hereafter , in that other life , where he shall see God after another manner then here hee can see him . Here his sight and knowledge of God is imperfect , as of a little child ; wee see but as in a glasse , in a riddle darkly , being euery way feeble and imperfect : but then he shall see , as he is seene ; see him as he is , and be as full of hapinesse as possibly hee can hold . If Paul preferred Christ crucified before all the world , and cared to know nothing else but him , how happy must they needes bee , that shall see and enioy him ( as now he is ) glorified , and comming with the glory of his father vpon him ; to be made glorious in all his Saints . If in this life it be such a glory to be the sonnes of God , howsoeuer the world knowes vs not , nor once takes notice of it , what shall we be when we shall be like vnto him at his appearance , when we shal see him as hee is , 1. Iohn 3.2 . Oh what a glorious thing is a Christian ! Euen here hee hath those ioyes that eye hath not seen , nor eare heard , neither hath it euer entred into the heart of a naturall man to conceiue , 1 Cor . 2. but what shall he haue then , when God shall bee all in all , when he shall haue no need of the Sunne nor of the moone : for the Glory of God shall be his light , he shall be immediately filled with his light , and be crowned with such comforts as cannot be conceiued , much lesse expressed , nay they that now enioy them , cannot vtter them . Comfort thy selfe therefore in this , if thou be pure in heart , though thy out-side be not so braue as som others , thou shalt see God , and so see him as that thou shalt neuer but see him , and yet neuer bee sated or satisfied with seeing of him .

FINIS .

The seventeenth SERMON . MATTH . 5.9 . Blessed are the peace-makers : for they shall be called the children of God .

WEe have spoken of purity of heart : To this our Saviour subjoynes peaceablenes . and the order , and connexion is very good : for all contentions and brawles do arise of the impure lusts that are within , as saith S. Iames , chap. 4.1 . From whence come wars & fightings among you ? come they not hence , even of your lusts that warre in your members ? As on the other side , upon purity of heart followes peaceablenes , Iam . 3.17 . The wisedome that is from above is first pure , ( of that we have spoken ) then peaceable , as in the text . Blessed are the peace-makers , &c.

For the words , they containe in them these two parts ; first , an assertion , or doctrine , Blessed are the peace-makers . Secondly , a confirmation or proofe in that which followeth , for they shall be called the children of God . For the first ; the words are diversly extended , and interpreted by diverse Expositors : The most approved Authours of both ages , and of both sides , as well Papists as Protestants , agree in these two points , namely , that hee intendeth , first peace-keepers , secondly peace-makers : so that hence these two points doe result ,

1 That Christs Disciples , that is , all true Christians , must be keepers of the peace : they must bee in themselves peaceably disposed .

2 That all Gods children must be peace-makers : they must not onely bee peaceably disposed in themselves , but doe all they can to advance peace among their brethren .

Wee 'le begin with the first .

All Christs disciples must bee peace-keepers , peaceably disposed , men of peace . They must give themselves to it ( as some of our Interpreters , and the Iesuites expresse it ) they must study it , and labour nothing more than peace . For confirmation hereof , the Apostle tels us in two severall texts , that God hath called us to peace , 1. Cor . 7.15 . Col. 3.15 . If wee looke to particulars , our Father is the God of peace , our Gospel a Gospel of peace , our law a law of peace , our titles titles of peace ; among fowles Gods people are called peaceable Doves , and among beasts they are called peaceable sheep . They are charged to pursue after peace , not onely to follow peace with all men , but to seeke peace and ensue it . To this our Saviour exhorts us , and the Apostles very often in all their Epistles , and that earnestly too . Indeed there is no one duty in all their writings that is more put on , either for strength of reasons and arguments , or for earnestnesse of intreaty . Follow us a little , and you shall see it made good . Have salt in your selves , and have peace one with another , saith our Saviour . Mar. 9.50 . And in Iohn , By this shall all men know that yee are my disciples , if ye love one another . Now there can be no love , where there is no peace . So the Apostle , Rom. 12.18 . If it be possible , saith hee , as much as lyeth in you , live peaceably with all men : As if he should say , Let there be no default in you , let not the stay be on your part , let it not sticke there , but doe you diligently endeavour a generall peace with all sorts . So likewise , Heb . 12.14 . Follow peace with all men , and holinesse . So farre as you may with a safe conscience , be ready to entertain peace with all men . And , Phil . 2.1 . speaking there of Christians among themselves , see how earnest the Apostle is in the point , If , saith he , there be any consolation in Christ , if any comfort in love , if any fellowship of the Spirit , if any bowels and mercies , fulfill yee my joy , that ye be like minded , having the same love , being of one accord , of one minde , doing nothing through strife or vaine glory , &c. So 1. Pet . 3.8 , 9. and so downeward ; Finally , be all of one minde , having compassion one of another , love as brethren , &c. And how often are we pressed to the duty of love ( which , what is it else but the strength , and perfection of peace ? ) that it bee not in word and in speech , but in deed and in truth , that it be a burning love , a pure love , an effectuall , working , hearty love : that is , that there be in us peace in all abundance , that wee follow after , and ensue it , that if it runne away from us , we runne after it ; and that by any meanes upon any termes , what in us lies , we entertaine and keepe it .

Thus you see the Doctrine set on both by Christ and his Apostles : Let us consider of some reasons .

And first , if we speake of brotherly peace , and agreement with our fellow-members , the Apostle poures forth a whole volly of arguments to move us hereunto . Ephes . 4.3 , 4 , 5 , 6. Endeavour , saith he , to keepe the unity of the Spirit in the bond of peace . For why ? There is one body , and one Spirit , even as ye are called in one hope of your calling . One Lord , one faith , one baptisme , one God and Father of all , &c. All these unities are there brought by the Apostle , to binde Christians together in that perfect bond of peace : that sith they have all one Father , and so are brethren : sith they have all one head , which is Christ , and so are fellow-members of the same body : sith they are led all by one Spirit : sith they hope all for one heaven , beare all one badge of baptisme , are knit all by one bond of faith to Christ , and one another , therefore they should be at peace among themselves . And , Phil . 2.1 . ( the place but now named ) he bringeth such effectuall arguments to provoke Christians to peace , as are enough to melt any man , a Christian heart cannot stand against them . If there bee any consolation in Christ , &c. If there be such a thing as the comfort of love , or fellowship of the Spirit , fulfill ye my joy ; and not mine only , but your fathers joy , your mothers joy , the joy of euery faithfull Christian , that yee be like minded , being of one accord , &c.

Thus you see why brethren should study peace among themselves , and toward one another . But now , why should they doe so toward strangers , toward enemies ?

The reason is given by S. Peter , 1. Epist. 3.9 . Be pitifull , be courteous , not rendring evill for evill , or railing for railing ; but contrariwise blessing , knowing , saith he , that ye are thereunto called : And hereby ye shall inherit a blessing , ye shall have long life and see good dayes : besides , in being at peace , ye shall provide for your owne safety and security . For who is hee that will harme you , if yee ensue peace , and be followers of that which is good ? or if any should be so unreasonable , yet God would right you ; for , the eyes of the Lord are over the righteous , &c.

Thus hee . But what need we goe further than our text , which affords us two forcible reasons to peswade us hereunto ? First , the blessing lyes in this ; peaceablenesse blesseth a man ( Blessed are the peace-makers . ) It blesseth him first with privative blessednesse , secondly with positive . For the first , It frees a man from the evils of warre and contention , which runnes through all like a wilde-fire : It brings a curse on a mans estate , and wasts it ; a curse on his body , and disorders it ; a curse on his minde , and distempers it ; a curse on his meate , which becomes hereby unpleasant ; a curse on his bed , which becomes uncomfortable : it makes him miserable in life , more than miserable in death . All these evils peace preserves a man from .

Secondly , positively it blesseth him , first in his name ; for it is a glory to a man , saith Salomon , to passe by an offence : and he shall be esteemed wise that can doe it . As on the contrary , proud and arrogant is his name , saith hee , that dealeth in proud wrath . Secondly , it blesseth a man in his estate , for by peace and concord small things grow great , ( could the Heathen say ) as by discord and contention great substance is soone consumed and comes to nothing . Thirdly , in body it brings a blessing , for , it is marrow to the bones , and health to the navell : as fourthly in soule , it calmes the affections , and sets all in good order : In a word , it renders a man blessed in life , in death , and after death ; therefore seeke peace , and ensue it .

The second reason laid downe in the text , is , that peaceable persons shall bee called the sonnes of God ; and truely so called : for such a one doth notably expresse God , who is therefore called the God of peace : Neither can we any way more resemble him , than by following after peace with all men , so shall wee approve our selves to bee indeed the children of our heavenly Father , who doth good to the wicked also , & blesseth even the froward , making his Sunne to shine , and his raine to fall both vpon the just , and the unjust : as it is in the later end of this Chapter . But wee 'le say no more to prove this point ; all the businesse lyes in the practice of it .

For Use therefore : Must all Gods people bee peace-keepers ? Here 's then a word of complaint and reproofe of the most amongst us , who have little acquaintance with the wayes of peace . It is a miserable thing to behold and consider what jarring there is every where , what snarling and contending on every hand . Christians when they have to deale with strangers , first , can returne taunt for taunt , reproach for reproach , blow for blow &c. Oh! what is now become of the power of Religion ? Is this to walke as becommeth Christians ? It is for dogs to snap and bite at one another , and not for sheepe .

But this is not all , Christians even among themselves are ready to scatter and divide one from another ( it faring with them , as with sheepe , which seldome get together , and make head , till some dog bee sent amongst them . ) Herein they come short of the very wicked , who can comply and combine together for evill purposes . To enact a mischiefe , they can lay their heads together , their purses together , and use all the friends they have to bring an evill device to passe : when Christians in the mean while are divided among themselves , and so greatly weakened . Is it not a thing to bee bewail'd , and lamented , that one brother should envie , quarrell , taunt another ? when very beasts , and other unreasonable creatures can agree well enough with those of their owne kinde ; for even — saevis inter se convenit ursis : very Beares and Wolves though they will worry and teare other kinde of creatures , yet they can well enough agree among themselves : and shall Christians be so unnaturall , as to inveigh against one another , to intrappe one another , to defame , disgrace , and devoure one another ? — tantaene animis coelestibus irae ? as he said in another case : this is all one as for one eye to pull out another , one hand to cut off another , &c.

It is much to be bewail'd , that we are no wiser in our generation . Looke into the Church , what schismes and rends find wee there ? one drawing this way , another that ; one holding this opinion , and another that : so that the Church may now justly complaine , as Rebeccah did of old , when the babes strove in her wombe , If it be so with me , why am I thus ? Looke into our Societies and Corporations , what enmities and dissentions shall we there discover ? what aemulations and enmities , one undermining and over-reaching another ? &c. Looke into particular houses and families , what unnaturall rendings and jarres shall a man there meete with ? children against parents , parents against children ; husband against wife , wife against husband ; servant against master , and master against servant ; and a mans enemies are often those of his owne house . Nay , many times you shall have a man not to agree with himselfe , so passionate will he be , so tetchy , so discontented , that he will give no rest to himselfe , much lesse to others : whence is that of the Apostle Iames , From whence are warres and contentions amongst you ? Why ( will some man say ) never was any one troubled with such crosse servants , such bad neighbours , such injurious and deceitfull people as I am , and hence arises my discontent . No , no , saith the Apostle , I had as leefe thou wouldst say nothing : It is thine owne pride , thine owne selfe-love , covetousnesse , envy , and other evill lusts that warre in your members , that make all the trouble : hence are brawles , hence contentions . And therefore also the Apostle Paul , 1. Cor . 3.3 . tells the Corinthians plainly , that the very cause of those envyings and variances found among them , was , their owne corruptions and carnall-mindednesse ; for , whereas there is among you ( saith he ) envying , and strife , and devisions , are yee not carnall and walke as men ? A Christian should be somewhat more than another man that is meerly carnall ; but so he is not , so long as he liveth in strife , and contentions ; this is a fruite of the flesh . And as it flowes from an ill fountaine , so it tends to an ill end : for all dissention tends to dissolution and destruction . A Kingdome , a State divided against it selfe ; a Society , a Family divided against it selfe , is neere unto ruine , it cannot stand long , saith our Saviour . All perfection and safety depends upon union , as on the other side , danger and destruction inevitably followes vpon distraction , and disunion .

Therefore see the miseries that ensue upon such courses afar off , and be warned : See other Churches dissolved and ruined by these meanes , and be wise for your selves .

Peace , like the wise woman Salomon speakes of , buildeth up the house , but contention , as the foolish woman , pulleth it downe with her hands .

See to it therefore ( for a second Use of the point ) that ye be of peaceable dispositions ; if ever ye would be called the sonnes of God , labour to get peace , and to keepe it too : If others bee crosse and will not , yet let us follow it close , make huy and cry after it , and as he speakes , Seeke peace , and ensue it . If others will not come to thee for peace , goe thou to them ; it is an honour to be first in so good a cause , therefore slack not , neither give it over till thou hast atchieved it : entertaine peace upon any tearmes .

And that you may , first , for the inside , labour to compose that , for till matters be well setled within , their can be no peace abroad . Here therefore learne first to steere the mind with those two rudders , the graces of first Wisedome , secondly Humility : with these two the minde must be ballasted , if we would keepe the peace .

For the first , Salomon tells us , It is the wisedome of a man that deferres his anger , and passeth by an offence . If the understanding be ballasted with wisedome , he will easily put up indignities and injuries , passe them by , tread them under foot . T is weaknesse , and want of wisedome that makes men so testy and exceptious : Anger resteth in the bosome of fooles , saith Salomon . The foolish heart is the nest of anger , but it is wisedome to deferre , and put by the remembrance of an offence or unkindnesse .

Secondly , there must be humility , if we meane to be at peace ; for it is onely by pride that men make contention , but humility puls downe the heart , and makes it pliant , and easie to be dealt withall . But where wrongs lye heavie , sinne lyes light , where those seeme great , this seemes little ; which humility would easily remedy : for it makes a man nothing in himselfe , despised in his owne eyes , which whoso is , he will not make a great matter of a small , stand upon his tearmes of reputation , &c. And thus the mind must be purified and qualified , if you would have peace .

Secondly , for the Will , furnish that with love , and charity to God and men : For when it comes once to this , God loves me , beares with mine infirmities , forgives me mine offences and trespasses ; this will cause us out of love and thankefulnesse to God , to count it a very small matter , to passe by and remit whatsoeuer weakenesses and offences of our brethren . Besides , love is sociable , a good interpreter , takes every thing in the best part : It suffers long , and is kind , is not easily provoked , thinketh no evill , beareth all things , beleeveth all things , hopeth all things , endureth all things , seeketh not her owne , throwes downe all enclosures , layes all in common ; t is not selfish , lookes not on its owne things , but on the things of others also , tenders their wel-doings even as its owne : Now you know all quarrels , for most part , are about Meum and Tuum , It is this same , Mine and Thine that breeds all bate and strife among people ; as wee may see it also in other creatures . Dogs can agree well enough together , till such time as there be a bone cast among them that cannot be divided . So likewise horses can travell together quietly all day till night comes , when they have provender cast them , then they fall to snapping and fighting with one another , and cannot agree . And even so it fares with most kinde of men , they can bee lovers and friends till it come to a matter of profit , and then begins squabbling , quarrelling , and snarling at one another : But now where there is true love among men , all this will be prevented ; for love studieth and laboureth the good of others , no lesse than its owne , being neither apt to give offence carelesly , nor to take it causelesly .

Thirdly , if you would have peace , looke to the conscience , that that be pure and peaceable . Now there is a double peace of conscience ; first the peace of justification , when the guilt of sinne is removed by the bloud of sprinkling . Secondly , of sanctification , when the passions are subdued , and lusts mortified : for it is from mens lusts that warre in their members , that there is so much warre and strife in the world , Iam . 4. Therefore get the conscience stablisht and quieted with this double peace , if you would be at peace with others . The cause why men are so unquiet , and quarrelsome is , the guilt of sinne clogging them , and their owne lusts , and passions conflicting with them : hence is it , that upon every slight and trifling occasion , they are up in armes , and all on a hurry . Marke what the Prophet saith , There is no peace to the wicked : but they are like the troubled sea , which cannot rest , whose waters cast up mire and dirt , Esay 57. The sea is of it selfe unquiet and troublesome , but if there come but the least storme , or gust of winde , it presently becomes tumultuous , and raging : And so it is with an evill conscience , if there be not peace with God , and peace with a mans selfe , if the passions be not in some measure subdued , and the lusts mortified , a man cannot be of a peaceable disposition and behaviour towards others . But when a man is once at peace with God , and hath the pardon of his sinnes sealed up to his soule , his corruptions not onely covered , but cured also , then he can without difficulty devoure such wrongs and discourtesies as are offered him by other men . Then when there is no mudde left in the bottome , let there be what shaking or joggling there will be , no distemper followes thereupon .

Now therefore , if you would have peace with all men , looke to your inside , to qualifie the Understanding with Wisedome and Humility ; the Will and Affections with Love and Charity ; the Conscience with purity and peace ; And that 's for the inside .

The outside also , in a second place , must be with no lesse care and diligence composed , and ordered , if we desire peace . The countenance must carry peace in it ; for as hee said in another case , Vultu saepe laeditur pietas : t is as true here , A man may breake the peace , and make warre with his very countenance : namely , if his looks be strange , coy , discontented , sullen , sowre , or the like . And as the countenance must promise peace , so our actions and whole behaviour must expresse it . The eye must be peaceable , not haughty , nor prying and poring into matters of provocation , but rather looking after that which may stirre up to love and liking . Excellent is that counsell of the Apostle , Heb . 12. Consider , saith he , one another , to provoke to love : seeke not so much after those things that may stirre up to courses of contestation and contention , as of love and good affection . Thinke not what failings and infirmities such a one hath , looke beside whatsoever is in him that may estrange thee from him , and fasten upon such things as are amiable , as may ingender and increase thy good opinion of him , and affection toward him . Say , Admit such a one hath these and these infirmities ( into such things men are mostly too too apt to inquire and take notice of , that they may make themselves beleeve they have reason to keep aloofe from them ) but is there nothing at all lovely in him , or praise worthy , nothing that may draw mine affections toward him ? then it goes hard .

So for the eare , keepe a good porter there , stop up all passages against slanderous reports made against others . The Apostle warnes us to beware of such as make it their trade to goe twittling from house to house , and tale-bearing , or pedling up and downe as Moses calles it , Thou shalt not walke about as a tale-bearer ; the word signifies a Pedler , such as whisper here , & back-bite there : upon such we must learne to frown , and cast an angry looke : Pro . 25. As the North-winde driveth away raine : so doth an angry countenance a back-biting tongue : For all unkindnesses for most part , grow upon mis-report , things being usually greatned & aggravated in the carriage . Next you must rule the tongue : A soft answer pacifies wrath . If you ayme at peace , you must in case of controversie with another , apply your selfe to a coole language , speake softly , speak wisely , speake silently , and in secret : This will coole the too great heate of another , and disarme him of his excessive indignation . Hard to hard will never yeeld , but lay hard to soft , and you may breake even a flint upon a bed or cushion , which cannot be done by laying one flint upon another : So let a mans heart be never so hard and obdurate , if wee use soft words to him , and give him milde speeches , he cannot but be mollified and melted towards us : In so doing you shall heape coales of fire on his head , which shall melt and soften him . Therefore if you would be at peace , take unto your selves gentle speeches , soft answers : let your arguments be as hard as you can to convince them of their failings ; but let your words be soft , clothe them in as good tearmes as you can . And so when you take upon you to speake of other men , take heed that you never speak of their faults and infirmities but in an ordinance , ( as one saith ) that is , either to pitty them , or to pray for them , or else to admonish them , for their amendment .

Lastly , the whole carriage and deportment of a man toward others , must be peaceable . And if at any time there grow dislike or offence , if any quarrell arise betweene neighbour and neighbour , let them come together , and debate the matter lovingly betweene themselves , that there grow not any strangenesse or alienation of affection : For most unkindnesses grow upon mistake , and are greatned by the carriage to and fro . In such a case therefore you must come together and conferre ; say , Neighbour , me thinkes you looke strangely upon me alate , pray you what 's the matter ? you take such and such a thing unkindly from me , I pray you understand mee aright . And thus must you goe and expound your selves if you would have peace , and shew your selves forwardly in such a course as this , in case others hang backe ; yea , covet to be first in so good a cause , so shall you be first in the honour here given to peaceable persons , that they shall be called the sonnes of God .

Is it so then , that thou hast wronged another , or any way over-shot thy selfe in thy carriage toward him ? goe to him , and say , Neighbour , I acknowledge I have thus or thus misbehaved my selfe toward you , I have done you wrong in these or these particulars ; now I see my errour , and am sorry for it ; I pray you pardon me . As on the other side , hath any man offended or trespassed against thee , and it repenteth him ? forgive him freely , remembring what God for Christs sake hath forgiven thee . Be it , that such a one hath done you these and these injuries , did you never wrong God ? did he never pardon you ? That one example of God so urged by the Apostle , Colos . 3. Ephes 4. gives a full answer to all objections .

But what , are there no bounds then ?

Yes , and they are these . The first you have laid downe unto you , Heb . 12. vers . 14. Follow peace with all men and holinesse : we must never purchase peace with the losse of holinesse ; it must be usque ad aras still , as the Heathen could say .

How we must have peace with all . If wee cannot come by peace with men , but we must have warre with God , offend our consciences , betray the cause of God , or the like ; we must utterly refuse the peace that cannot be had but on such hard termes as these .

The second limitation you may read , Rom. 12.18 . If it be possible , as much as lyeth in you , live peaceably with all men : As if he should say , Let there be no stay on your part , let it not sticke there howsoever , doe you your utmost to have peace with all . Indeed it is not in your power to give unto other men a peaceable disposition ; but see to it that there be no want on your behalfe , and then your duty is discharged . Offer termes of peace to those that have wronged you , and if you have wronged others , thinke it not too much to shew your selves sorry , with confession of your fault , submitting , and seeking to give them satisfaction , if it will be taken : and if not , yet you have done your part , and may be comforted .

Thirdly , this must be understood , as meant in a private or personall cause , that we are thus eagerly to pursue after peace : But otherwise , if the cause be publike , or doe concerne others , as , if God be enwrapt in it , or if it tend to the undoing or betraying of wife and children , &c. in such a case a man hath an Altar provided him , even the Law ; which he may lawfully fly unto ; yet so , as he still remember to ensue peace , and be as ready upon any reasonable termes to lay hold on it , as Benhadads servants were on the words of Ahab : No sooner was the word out of his mouth , Is my brother Benhadad yet alive ? but they hastily catcht at it , and made their use of it presently : And so must we in such a case , upon the very first occasion , upon the least intimation that tends to peace , shew our selves ready and desirous to cast away our Armes , lay downe weapons , and be friends : with these bounds and cautions observed , Follow peace with all men . Ye are all taught of God , of nature , to love one another , and so consequently to be at peace .

Motives to peace . Consider here ( for motives ) that it is first an honourable thing to be peacefull : so saith Salomon , Pro . 20.3 . It is an honour for a man to cease from strife ▪ but every foole will be medling . It is the property of a foole to be busie , busie , busie about every little trifle , but it is an honour to him that can study peace , for he shall be called the sonne of God , as our Saviour here .

Secondly , as it is honourable , so it is comfortable , sweet , easefull . It yeelds farre more true content to a man , than contention , jarring , discord .

Thirdly , neither is it lesse profitable than comfortable , for it yeelds the quiet fruits of righteousnesse to those that exercise it , as saith S. Iames , The fruit of righteousnesse is sowne in peace of them that make peace . Iam . 3.18 . They shall surely reape as they have sowne , and have an happy harvest .

Fourthly , It is also every way desireable ; and now , if ever , seasonable ; sith you are now by the appointment of the Church , and custome of the countrey , to come to the Lords Supper , which is a Sacrament of peace , a Seale of your union and communion with Christ your head , and with one another ; where you are all to eat of the same spirituall meat , and all to drinke of the same spirituall drinke , &c. when therefore should you be friends , and at peace among your selves , if not now ? The Greekes had their {αβγδ} , whereby they tooke an order , that all old wrongs and grudges should bee buried and forgotten amongst them . The Primitive Christians had their {αβγδ} , their love-feasts for like purpose as the former : Oh learne we all of them to forget and forgive from the heart freely such as have abused and injured us : Get that art of forgetfulnesse , so much commended , and urged upon us both in the Ephesians and Colossians : Forbeare one another and forgive one another , if any man have a quarrell against any , even as Christ forgave you , so also doe ye . Looke not so much what other men doe , or what carnall reason suggests , or carnall friends counsell you to doe , as what Christ hath done . He hath forgiven and forgotten your offences , saith the Apostle , so also doe ye . Colos . 3.13 . And in the Epistle to the Ephesians , chap. 4.32 . Be ye kinde one to another , tender-hearted , forgiving one another even as God for Christs sake hath forgiven you .

Be ye therefore ( in this behalfe ) followers of God as deare children ; follow your Father , by being peaceable and yeelding . God is an example beyond all exception , He seekes and sues to us for peace , although he never did us any wrong , we be the wrong-doers ; why then should we shew our selves so stiffe , in standing out against our brethren ? Perhaps , you will say , He is mine inferiour , I am no whit beholding to him , I stand not in need of him , but can live without him ? I owe him not a groate , &c. therefore why should I seeke to him ? But is not all this much more true of God ? hee owes us nothing , neither is in need of us , but can live without us , &c. and yet he makes to us , seekes after us , sends and intreats us to be reconciled .

Finally , labour to shew and approve your selves Christians , by being peaceable ; especially with your brethren to whom you stand bound in so neere relation . Embrace peace in your houses and families , in your Corporations and Societies , in your Congregations and Churches .

For the house : Every man dwells more or lesse conveniently , as he is at peace . It is not how faire your houses are , how well situated , &c. but what peace you have in your severall habitations . Better , saith Salomon , it is to dwell in the corner of an house top , than in a wide house with a contentious woman : Whereas , if there be peace and quietnesse , though a man dwell never so inconveniently , never so incommodiously , he accounts it as nothing . And as a mans dwelling , so likewise his dyet is as his peace is : Better ( saith the wise man ) is a dinner of herbs , where love is , than a stalled oxe , and hatred therewith , Pro . 15.17 . And againe , Better is a dry morsell , and quietnesse therewith , than a house full of good cheare with strife , Pro . 17.1 . If there bee not peace in a family , and sweet entercourse with man and wife , the sweetest meate is made bitter , and a curse brought on all their contentments : as on the other side , if there be peace , and good agreement between them , though there be but a dish of herbs or a few roots to feed upon , or other homely provision , it is enough , it is enough .

The same may bee said for Corporations and Societies . Never tell me how faire your streets are , how spacious your buildings , how convenient your habitations , or the like ; if peace be wanting it is to little purpose how otherwise you stand accommodated or advantaged . Peace is the wall , bulwarke , strength of a towne , and that which holds all together : as on the contrary , discord and dissention tends to ruine & destruction . The matter is therefore , how & whether you love one another , serve one another , help & pitty one another , &c. Oh it is a happy thing when brethren live and dwell together in unity : for there God commandeth the blessing , and peace for evermore . Psal , 133.

And if peace be so necessary for Corporations , what then is it for Congregations and Churches ? here especially peace must be by all means sought and maintained . Here it is required that wee bee all of one minde , speaking the same things , thinking the same things : or if that cannot be obtained , that we should be all of one opinion , yet certainely wee should at least bee all one in affection : Especially , care should be used for the preserving of peace betweene Pastor and people . It is love and unity that builds up Churches , holds all together , &c. loose this and all is gone . If there be not love in the speakers tongue , and love in the hearers eare , they will be wondrous apt to mistake one another , to misconstrue one another , and so Gods worke will be hindred , and no good done . This Satan knowes full well , and therefore labours nothing more than to cast a bone betweene them : and hence is it that a Pastour most an end , hath not lesse honour and respect any where than amongst his owne people . When Satan begins indeed such a businesse as this , he doth his worke for most part closely , and insensibly . He is not so blunt as to tempt a man to forsake all good company at first , or to loath all preaching , but hate such a particular Christian , distaste thine owne Pastor , &c. and thus he circumvents us , and hinders our growth : Let us wisely see into his wiles and stratagems of this nature , and beware them .

But wee will rake no longer in this sore , onely hearken what the Apostle saith , Phil . 4.2 . I beseech Evodias , and beseech Syntiche that they be of the same minde in the Lord . Take notice how earnestly hee presseth it upon these two , who may seeme to have beene leading persons amongst the Philipians , such as made a side , and led a faction ; therefore he addresseth his speech to them , and beseecheth them , that they would even peece together , that so there might be good agreement among the rest .

And as he beseecheth these in this manner , so elsewhere others . Rom. 16.17 . Now I beseech you brethren , marke them that make divisions and offences , contrary to the doctrine which ye have learned , and avoyd them . That is , all make-bates , and tale-bearers , that sow the seedes of dissention ; these must be shun'd and avoyded . And in the very next chapter , 1. Cor . 1.10 . Now I beseech you , brethren , by the name of our Lord Iesus Christ , that ye all speake the same thing , and that there be no divisions among you : but that ye bee perfectly joyned together in the same minde , and the same judgement . And , as if all this had beene yet too little , in the close of his second Epistle , he takes his leave of them in this manner . Finally brethren farewell : be perfect , be of good comfort , be of one minde , live in peace , and the God of love and peace shall be with you . 2. Cor . 13.11 . He denyes them the having of any comfort , or enjoying the God of comfort , unlesse they would linke together , minding all one thing , looking all one way . If yet you would have more , see Phil . 2.1 , 2. If there be any consolation in Christ , if any comfort of love , &c. fulfill ye my joy : and not mine onely , but the joy of Angels , Christs joy , the Churches joy , your teachers joy ; and all in this , that ye be like-minded , having the same love , being of one accord , of one minde , doing nothing through strife or vain-glory , but all things in peace , humility , and concord among your selves . But so much bee spoken of this first point . The second followes ; and that is ,

That Christians must not onely bee peaceable themselves , but also doe what they can to advance peace among their brethren . They must not onely be peace-keepers , but peace-makers also . Such a one was Abraham : If Lot will not come to Abraham ( as it behooved him to have done ) Abraham will goe to Lot : and what saith hee ? Oh let not thou and I strive , for we are brethren . Gen. 13.8 . So Moses when he saw two Hebrewes striving together , he offered to compound the controversie , and make peace betweene them , Exod . 2. So the house of Cloe sought to doe the same office to the Corinthians , 1. Cor . 1.11 . But what should we stand upon many particulars ? Christs owne example may stand in stead of all . What a journey did hee take from heaven to earth , and all to make peace , and to reconcile us to God his Father ?

And this we should diligently doe : first , in regard of God , and out of zeale to his glory , which greatly suffers by our dissensions . For where envying and strife is ( saith S. Iames ) there is confusion , or unquietnesse , and every evill worke , Iam . 3.16 . Ill conceits , ill surmises and suspitions , ill practices of all sorts , where the peace is broken , God is a looser by all such doings . The wrath of man worketh not the righteousnesse of God , Iam . 1.20 .

As in zeale for God , so in love to our brethren should we advance peace among them , and doe what we can to part them when they fall foule on one another . It is cruelty to see very dogs fight , and teare out one anothers throats , and not to part them : Much more here .

Yea , in love to the common good should we be forward to further peace , for the Churches sake , for the Common-wealths sake , which doe both suffer by civill dissensions .

Yea , for our owne sakes should we bee moved hereunto , sith such as sowe peace , shall reape the fruit of it , Iam . 3.18 . and Pro . 12. such shall have joy , comfort in their owne soules , love from God , love from men , assurance of this , that they are children of peace ; yea , that they are the children of the God of peace , as here in the Text .

Must Christians bee peace-makers ? this then may serve to chide and humble two sorts of people : First , such as put not forth themselves to the performing of this Christian office , of setting peace betweene those that are at difference , but looke on while they fight , and never stirre to worke an agreement . I know what will bee their excuses .

One saith , What should I meddle in these businesses ? I have not a calling to deale with them .

It is but hypocrisie , for the most part , that makes men to object in this manner , That they want a calling . Thou canst take a calling to relate their infirmities , to censure and slander them , saying , Such a one is proud , stout , angry , injurious , and hast thou not a better calling to endeavour a reconcilement , and to seeke to peece them up againe ?

Yea , Ob. but is it not commonly seene that he that finds himselfe to doe in other mens controversies , holds a dog by the eares , as Salomon speaketh , or a wolfe , as our proverb runnes , which he can neither well let goe , nor safely keepe hold of ?

It is too uncharitable a censure , to thinke thy brother a dog . Make triall of him rather , and see whether hee be not a sonne of peace , that will lay hold on such a motion , and not a dog that will turne againe , and rend those that offer to do them good .

Yea , but it will not be well taken , Ob. that I should intermeddle : and in so doing , I should doe but as one that offers to part a fray ; derive the blowes upon my selfe , incurre a great deale of envie from one of the parties .

Admit it should be so , yet there is a reward for thee with God ; by whom this thine endeavour of making peace is greatly accepted , however men take it .

Ob. Yea , but I shall be counted a busi-body , for my good will , and paines this way bestowed .

No : but if thou goe about this worke discreetly and orderly , thou shalt be counted and called a childe of God . Therefore leave objecting , and all excuses laid aside , promote peace to thine utmost . For whatsoever men plead and pretend for excuse , the very true reason of their backwardnesse to businesses of this nature , is , want of zeale to God , and of love to men , want of courage , and too much feare of displeasing others .

A second sort here reproved , are such as goe about and make bate between man and man ; those incendiaries , that make it their occupation to carry tales , to whisper against their brethren , and smite in secret ; buzzing into mens eares false and slanderous reports , to engender strife . These are a cursed generation of people ; the mouth of God curseth them , and his soule abhorres them . Pro . 6.14 . He that soweth discord among brethren by suggesting tales and reports , is that seventh thing which is an abomination to God . And iustly too : For a make-bate is the first-borne of the Devill : ( as hee that makes peace on the other side , is said here to be the sonne of God ) neither can a man resemble the Devill in any thing more than by doing such evill offices . It is the Devils businesse and occupation to breed quarrels , to set heaven and earth together by the eares : hee sets God against his creatures , and the creatures against God ; man against man , and one creature against another . This worke hee makes , and this is his daily employment . Christ on the contrary , came to take away the partition-wall , and to bring in peace : Whence it was , that the Angels sang him into the world , with Glory be to God on high , in earth peace , goodwill toward men . Luk . 1. If then we would approve our selves to be children of God , we must be al for peace : for he is the God of peace ; of order , and not of confusion : but for such as delight in warres and contention , that breed bate & sow strife , they are the Devils children , and to him they belong . Besides that they stand accursed of God , men must curse them too : God gives all his people leave to curse such a one . Deut . 27. toward the end , Cursed is he that misleads his neighbour ( with idle tales and reports ) to make him wander out of the way , and all the people shall say , Amen to it . Againe , Cursed be he that smites his neighbour in secret , ( that back-bites him , and speakes evill of him in a corner , slily , so to worke him out of the good opinions of others ) and all the people shall say , Amen . Loe , this is the wretched estate of all such as breed bate and dissensions betweene party and party ; Heaven and Earth concurre in a curse against them .

For a second Use , Let us be all called upon to be peace-makers ; and that first betweene man and man : secondly , betweene God and man . This is the way to interest your selves into the blessing , if you shall doe what you can to make up peace . For men first , see that you labour in Gods forge rather than in the Devils ; blow up Gods coales rather than the Devils ; maintaine not this wilde-fire , but doe your utmost to extinguish it : For this end , receive no tales , bruite not reports , doe nothing that may provoke to contention , or make way for discord . If you see men to be friends and at one , doe all you can to indeare them yet more to one another : if you perceive a breach made , stitch it up againe quickly , seasonably ; be early in this point , as Salomon bids , Stop the passage timely , before the water get out : for otherwise , the deluge of contention may rush out , in such sort as may cover the face of the whole countrey , yea , of a whole kingdome : Prevent it therefore by taking it in hand speedily . So soone as any one spies but a little smoke more than ordinary , he presently cryes , Fire , and every man runnes forth with his bucket to stop and quench it . And so must wee deale in quenching these unnaturall fires of jarres and contention . In a mans coate , a small rend or hole would be soone stitcht up ; but if it be let goe without further looking to , it growes worse in a short space : for every small matter will catch at it , and make it greater . And as it is thus in garments , so also in societies : That difference may be easily composed at first , which afterwards will not be made up without much adoe : Therefore if you would doe good in these matters , come timely to them , proceed orderly in them , give good example in your owne particular , lest haply it be objected to you , as it was to that Heathen King , who offering himselfe as an Umpire to another Nation , was willed to make peace at home first ; settle his owne state & family , so should he better skill of others . You must be at peace within your selves , in your owne persons , in your owne families , if you ever thinke to make and establish peace abroad .

Secondly , be ( as speedy , so ) hearty in this businesse ; pray that God would teach you what to speake , and how to speake in the point , and the parties how to heare . Earnestly importune them ( the parties , I meane , that are at difference ) to entertain & embrace peace . You see how the Apostle behaves himselfe in this businesse . I beseech Evodias , and I beseech Syntiche that they be at one : and so Philip . 2.1 , 2. If there be any consolation , &c. ( q.d. ) If ever you will have any comfort , frame your selves to a course of peace , &c.

But secondly , as wee must labour to set peace betweene man and man , so must wee likewise betweene God and man , betweene heaven and earth , betweene father and childe . This is the office of Ministers especially , who are sent of God to treat a peace , and to perswade reconciliation . Let us therefore take paines in the businesse , it is of highest nature , of greatest consequence . Deale with men first , contest with them earnestly , as Nehemiah did with the Iewes of his time , that had carried themselves disorderly : entreat , and beseech them to be reconciled to God . What shall any one get by standing out ? hee is not beholding to us , but can live and be happy without us . Yet is he content to offer termes of peace : What madnesse is it then to contend with our Maker ? Perswade them therefore as effectually as you can , to put away those make-bates , pride , selfe-love , hypocrisie , &c. to come in , submit , throw downe their weapons , and bring Christ with them ; for , God is in Christ , reconciling the world to himselfe . 2. Cor . 5.

Thus must wee deale with men ; it is the end of our ministry to perswade you to be friends . Then deale as earnestly with God for men , plead with him , as Moses did for the people , as Amos for Iacob , cap . 7. entreat him that hee will bee at peace with our Townes , at peace with our Churches , at peace with our Kingdomes ; there is wrath gone forth against us already , the smoke appeares , Oh runne quickly , and stand up in the gap , &c. And thus must wee treat with God , and treat with men , about a conclusion of peace . Happy were we , if we could accord heaven and earth together .

FINIS .

The eighteenth SERMON . MATTH . 5.9 . Blessed are the peace-makers : for they shall be called the sonnes of God .

HItherto of our Saviours assertion here , Blessed are the peace-makers . The proofe or confirmation thereof comes now to be spoken of , in these words : For they shall bee called the sonnes of God .

There is a double calling of things : The one from man , the other from God . That from man is oftentimes groundlesse , through mistake , flattery , malice , or some other distemper , whereby it falles out that men call not things as they be many times , but change their names , and call them otherwise than they are . But now , it is not so with God , he ever calles things as they be ; yea things therefore are so , because he calles them so . Wee call things so because they be so , ( if we call them rightly ) but his calling precedes the being of things ; whence it is that he can never mis-call any thing . So that to be called the sonnes of God here , is as much as indeed to be so : It is all one with that which followes toward the latter end of this Chapter , Love your enemies , &c. that you may bee the children of your heavenly Father , &c. To be and to be called is all one with him . Hence are those phrases of holy Scripture , He shall be called the Son of the most high , Luk . 1. and , Behold ( saith S. Iohn ) what love the Father hath shewed to us , that we should be called the sonnes of God . 1. Ioh . 3.1 .

And yet there is somewhat more in this kinde of expression to be further conceived , than this of barely being the sons of God : For when he saith , they shall be called the sonnes of God , his meaning is , that they shall not onely be so , but they shall bee reputed and esteemed to bee so both of God and men too ; They shall have the credit and the comfort of it . They shall commonly passe among men , and bee knowne for a seed which the Lord hath blessed , they shall bee [ called ] the sonnes of God .

[ Sonnes . ] This terme stands in a threefold relation .

First , to Christ in peculiar ; for he , and onely he , is the naturall Sonne of God by eternall generation .

Secondly , to all the creatures , who , in some sense , have God for their Father ; namely , in respect of creation and conservation .

Thirdly , to Christians , to the Saints in a speciall manner , by the grace of Adoption . And in this sense the peace-makers in our text are called the sonnes of God ; that is , they truely be so , and are rightly reputed so ; namely , by grace and by Adoption .

The point that hence we will note , shall be this ,

That it is a most blessed thing to be rightly called the childe of God .

It is the ground of our Saviours argument here : They that are rightly called the sonnes of God , are blessed men : but so are all peace-makers . Therefore they are in a blessed estate .

This to be so , shall be proved from Moses : see what he sayes , Deut. 33. vers . 29. Happy art thou , O Israel : Who is like unto thee , O people saved by the Lord ? Why ? Wherein consisted this their happinesse , so much magnified by Moses ? Surely herein , that God was their shield to protect , and their sword to defend them ; as it followes in that text , Who is the shield of thy helpe , and who is the sword of thine excellency , &c. Herein stood their happines . So Moses saies , & so he thought , as appeares by his practice , Heb . 11.24 . there the Apostle records it thus : By faith Moses , when he was come to yeares , ( and so knew what he did , for he was no novice ) refused to bee called the sonne of Pharaohs daughter . Pharaohs daughter ! who was shee ? Why , a great Princesse , and such a one as had no sonne of her owne , and therefore had adopted Moses for her owne childe : and doth hee refuse such a preferment ? hee is a strange fellow indeed . Yea , but he knew well enough what he did ; he sees another thing better than all that , and therefore makes another choice for himselfe , he chose rather to be called the sonne of God ( though with affliction ) than by becomming the sonne of Pharaohs daughter to enjoy the pleasures of sinne for a season . And what was his reason ? why , he esteemed the reproach of Christ greater riches than all the treasures in Egypt . And herein his judgement was right , whiles he thought it a farre greater happinesse for men to be the children of God , than to be the sonnes of the mighty . And what he thought of the point , other Christians have thought too , Psal . 144.15 . when the Psalmist had reckoned up many blessings of a State , as that their sonnes bee as plants growne up in their youths , their daughters as corner stones polished after the similitude of a palace , their garners full , affording all manner of stor● , their sheepe bringing forth thousands , and ten thousands in their streets , &c. at length he shuts up all with this Epiphonema , Happy , saith hee , are the people that are in such a case : nay rather , and much more happy is that people , whose God is the Lord . Hence is this speech of our Saviour here in the text , Blessed are the peace-makers : for they shall have a name , a tittle : What is that ? why , they shall be called the sonnes of God ; this is the blessing-title . Hence is it , that God himselfe , 2. Cor . 6. verse the last , when hee would promise unto his people the greatest mercy of all , I will make , saith he , such a man my sonne , and such a woman my daughter . I will be their father , and they shall be my sons , and my daughters , saith the Lord Almighty . Hence ( lastly ) was that promise of God to David , 2. Sam . 7. concerning Salomon , I will be his father , and he shall be my sonne , &c. Whereupon David much affected and ravished therewith , O Lord God , saith he , what am I , or my fathers house , that thou shouldst vouchsafe me so great honour & happinesse , as to find to my child ? yea , to take him for thine owne , and to become his father &c.

And thus , you see , we have the testimonies of the Prophets , of the Church , of Christ , of God himselfe , for confirmation of the point ; shall we consider a little of the grounds and Reasons thereof ?

It must needs bee a blessed thing to bee rightly called the sonnes of God , for this title hath substance in it , it carries meat in its mouth ( as I may so speake ) for he that hath title to the name , hath title to the thing , sith God never miscals any thing ( as we said before ) but in calling a man so , he causeth him to be so . Now to bee the childe of God must needs be a blessed thing : first , in the causes of becomming Gods childe ; secondly , in his alliance ; thirdly , in his inheritance .

The causes first , are two : first , Gods speciall love , and favour ; for none can bee Gods childe , but they must have his love , they must be his favourites ; and can there possibly be a greater honour than that ? See what the Apostle saith to this , 1. Ioh . 3.1 . Behold , what love the Father hath shewed unto us , that we should be called the sons of God . Here was love indeed , a matchlesse , boundlesse , bottomlesse love . Why , wherein hath hee exprest so much love ? Surely in this , that we should be called the sonnes of God : here was greatest love sealed up . This act in God , of making sonnes , is an act of his speciall love and grace : for have this , and have all ; to have Gods love , is to have Gods selfe , and all hee is worth , I meane , our share and interest in it . Here then is the first ground of such a mans happinesse , that he is beloved of God . Possibly an earthly father may not love his childe , but God cannot but love his , and therefore makes him his childe because he loves him .

Secondly , as God loves every childe whom he receives , so hee stamps his image upon him , and makes him like vnto himselfe ; in which respect also , hee musts needs bee happy . Like as a father conveyes his nature to his childe ; for what is a childe , but the father multiplyed ? the father set forth in a new impression or edition ? so God conveyes his nature to us , when he makes us his children : So farre as wee are capable , wee are made partakers of the divine nature in our measure ; for that which is a nature in God , becomes a quality in us , a pearle , a gemme that sets us forth , and makes us like unto God . And in this all happinesse consisteth , as we see in Adam , who , so long as hee retained Gods image undefaced , was perfectly blessed ; as when he lost it , he became extremely miserable . The childe of God , having Gods image restored him , hath together therewith , God himselfe , and so blessednesse it selfe .

Secondly , as he is happy in the enjoyment of Gods speciall love and image set upon him , so also in his alliance and relation : For first , God is his Father , and in that name hee is a happy man . For God is not a Father in name onely to doe us honesty , and to beare us out &c. but hee is our father indeed . For he will doe to his children whatsoever can be expected from a father ; he will pitty them in their weaknesses , protect them in their dangers , provide for them in their necessities , passe by their follies and frailties , accept of their small and slender services , sparing them as a man spares his owne sonne that serves him , Mal . 3. Nay more , gather all the loves of all the fathers in the world together , and mothers too , ( as the Prophet expresseth it , Can a mother forget her childe ? &c. ) it will not make the tithe of that love which God our Father beares to his children . He will pitty when no father will , love us when none else will , forgive us when none will , &c. all that love that is shewed by the creature , is but a drop to that Ocean of love that is in him toward his children . Besides , such a man is allyed to Christ , who is his brother : A brother , saith Salomon , is borne for the day of adversity ; so is Christ : in all their affliction he is afflicted ; this Angel of Gods presence saveth them ; in his love and in his pitty he redeemed them , &c. he is not ashamed to call them brethren , he dealeth with them like as with brethren , yea , he is more unto them than a brother , Mat . 12. and the last verse , Whosoever ( saith Christ ) shall doe the will of my Father which is in heaven , the same is my brother , and sister , and mother : that is , they are all in all to Christ , and Christ is all in all to them : It is as much as if hee had said , If all the love that commonly is betweene brother and brother , father and sonne , mother and daughter , were put all in one , it would not amount to that measure of love that is in me toward all my fellow-brethren . And as the childe of God is allyed to Christ , so is hee also to all Christians among whom hee hath a childes part , even a share and interest in all the prayers , gifts , and graces of all the Saints in earth : He hath also reference to those above , Paul is his brother , Abraham his brother , David his brother , and al the rest of the crowned Saints above are his brethren . And thus is hee blessed in his alliance .

In his inheritance also is he a happy man , that is rightly called the childe of God : for every such is an heire of God , and heire annexed with Christ ; and therefore most blessed , first in his immunities , secondly , royalties .

For the first , he is freed from the evill of all crosses ; which way soever they come upon him , they can do him no hurt . If sicknesse befall him , yet is he freed from the evill of sickenesse : If poverty , yet he is free from the sting of poverty , &c. nothing can hurt him . Ever since thou wast precious in my sight , thou hast bin honourable , and I have loved thee , &c. Feare not , for I have redeemed thee , I have called thee by thy name , thou art mine : When thou passest through the waters , I will bee with thee , and through the rivers , they shall not over-flow thee : when thou walkest through the fire thou shalt not be burnt , &c. but thou shalt come out of the furnace much more refined and purified , as Iob did , and that is all the hurt that afflictions shall doe any one of Gods children , Esay 43.1 , 2 , 4.

And as for the present they are freed , if not from the smart , yet certainely from the hurt of afflictions : So secondly , for the future , nothing shall prejudice them ; the sting of death is pulled out , the grave softned and sweetned , the mouth of hell stopt , &c. so that every childe of God may triumph over them all with the Apostle , and say , O death where is thy sting , O hell where is thy victory ? &c. These are his immunities .

Secondly , he is no lesse blessed in his royalties and priviledges .

For first , he hath liberty ; all Gods children are free , as our Saviour pleades to Peter , Matth . 17. What thinkest thou Simon ? The kings of the earth , of whom take they custome or tribute ? Of their owne children or of strangers ? Peter saith unto him , Of strangers : Iesus saith unto him , then are the children free . So are all Gods children much more ; they are delivered from the bondage of corruption , into the glorious liberty of the sonnes of God , Rom. 8.21 .

Secondly , he hath a glory put upon him as well as a liberty ; for it is a glorious liberty into which hee is brought , and his joyes in this life are unspeakeable and glorious .

Thirdly , hee hath safety , soveraignety , and eternity ; a Crowne laid up for him in Heaven that is uncorruptible , and that fades not away ; hee is a King of the best Kingdome , matcht to the best match , a sonne to the best father , &c. And therefore whether wee looke to his immunities or royalties , he is truely blessed .

Our first Use , shall be of Exhortation , to make after this title of Gods childe , and so to get interest into the blessing . You see what reaching there is in the world after titles and dignities , what a businesse men make , and what labour they undergoe to become worshipfully honourable , &c. what a great matter men thinke it ( and so it is in its kind ) to be the sonnes of the mighty . What is it then to be the heire of all the world , to be the sonne of the most High ? When our saviour came amongst us in the flesh , this was the title set upon him by the Angell , He shall be great , and shall be called the Sonne of the Highest , Luk . 1.32 .

Endeavour it therefore : For first , this is the blessing-title , as here , Blessed are the peace-makers : Why ? for they shall be called the sonnes of God . All other titles a man may have , and yet goe without the blessing ; as on the other side , one may have Gods blessing , though hee have no other titles : But this title , of being the childe of God , still carries the blessing along with it .

Secondly , it is a speeding title , it carryes the inheritance with it aswell as the blessing . Many names of honour among men are meerely titular , they have a title to such a place or dignity , and that 's all . Some others againe have right and title to lands or offices , who yet not able to defend their owne are many times baffled out of their rights , outed , put beside their owne , and defeated : but here there is no such thing ; this title carries substance along with it , it hath the inheritance , & such an inheritance as is aboue all exception , for it is incorruptible ( as S. Peter describes it ) undefiled & that fades not away ; ( so it cannot be sayd of any other ) & reserued for vs in so sure a place as heaven , and in so sure an hand as is God's . Sith then it is such a great matter , such an excellent commodity , make out for it in the first place , doe your utmost to attaine it : if you get this once , you are made for ever ; whatever you can desire in any other thing , riches , pleasures , honours &c. it is eminently included in this of being rightly called the sonnes of God . If riches be our aime , what portion to God ? if honour , heres honour in deede ; and what not ? It is a great honour to bee of alliance to great personages , and therefore Saul propounded it as the greatest reward to such a one as should undertake to fight with Goliah , that hee would give him his daughter , and enrich him with great riches , and make his fathers house free in Israell . Loe here even thus shall it bee done also to him whom the King of heaven will honour , he shall be called the sonne of God , and be made a free-man in Israell , for hee shall bee delivered out of the bondage of lust , sin , Satan and death , into the glorious liberty of the sonnes of God . If liberty be any thing , if glory be any thing , if safety bee any thing , if eternity be any thing ; loe here they are all to bee had by labouring to become the children of God . If any one of these apart bee enough in earthly things to move us to do our utmost for the atchieving of them , how should they prevaile with us all together to secure this main point , and to make it good to our selves , that we are rightly called the sonnes of God ?

Obiect . Why ( may some man say ) so we are already , for are we not all members of the Church , and have had our christendome ? is not the name of God called upon us ? and are not all the Lords people holy ? what neede is there then that you should exhort us to the getting of that which wee have already ?

Ans. For answer hereunto ( and that you may not delude your selves with a pleasing , but dangerous errour about this businesse ) we must tell you that the Lord hath sonnes of two sorts in the visible Church : Some are sonnes onely in name , they have the title of sonnes and no more : Amongst us they passe for sonnes , we esteeme them so in the iudgement of charity , and so wee are bound to esteeme them , so long as they carry themselves fairly to the world , and are outwardly conformable . Some againe are sonnes in deed and in truth , not onely in the iudgement of charity they are sons , but also in the iudgement of verity : not men only , but God also takes them to bee sonnes , and calls them so ; labour we to be thus , or else wee are nothing . We read in the Gospel of a father that had two sonnes , whom he bade go worke in his Vineyard : Bastard sonnes knowne from other . the one answered he would , but yet did not ; the other though he refused at first , yet he repented him , and went about his fathers businesse : They are both called sonnes , and so they were both in name and profession , but the latter was only in deede and reality . All those that live in the Church , and make an outward shew may be called sonnes of God in respect of profession , the externall worship of God , conformity to the ordinances , the iudgement of men &c. But such a child oftentimes proves a bastard and no sonne , when hee is put to it , when it comes to a matter of competition , as it fell out in those mentioned Genes . 6.2 . The sonnes of God saw the daughters of men &c. sons of God these were not in deede , but in profession only , and in the repute of men , but it was but a name that they had ; and so they made it appeare when it came to a matter of delight or profit . Secondly such will usually discover themselves by their carriage toward their brethren , as the elder brother did , Luk . 15. When hee saw his prodigall brother returned againe , & received to mercy , you see his behavior what it was , he stomacks the matter , he envies and spleenes him , & discontentedly mutters against him , Loe these many yeares do I serve thee &c. but as soone as this thy sonne was come which hath devoured thy living with harlots thou hast killed for him the fatted calfe . So you see how he layes himselfe open ; and such is the property of sonnes in profession onely , they cannot endure that any should be more esteemed than themselves , or turn truely to God , they cannot abide that any should outstrip them in grace , or goe beyond them in fauour . Thus it wil be easie to discerne of our selves , whether wee bee Gods children or not , by our workes and practice . Our Saviour disputing against the Iewes that vainly vaunted of Abraham to be their father , tels them in downright termes , that the Devill was their father : And how shall that be made good ? Why , saith he , your workes shew it : And as every child doth expresse his father , so do you the Devill ; for his workes you do , Iohn 8 , and this not in a passion only , but upon setled resolution , you will doe 't : and hereby he proves them to be the Devils children . It will not then serve our turnes to be sonnes of God in name only , and after we have spoken and done evill things as we could , to put on a whores forehead with Idolatrous Israell , & cry unto him , My father , my father , thou art the guide of my youth , Ier . 3. A sonne indeed , is known 1. by his inward affection & disposition ; he hath the heart of a sonne , he loues his father , studies his honour , feares to do any thing that may displease or prouoke him to anger , his heart is good to him . 2. by his outward carriage & deportment . Here euery child of God rightly so called doth 1. serue him 2. submit unto him .

For his seruice . See Mal . 3.17 . I will spare them , saith the Lord there , as a man spareth his owne sonne that serves him : he shews himselfe obedient to all the wills of God , as David , Act. 13. If God bid him doe any thing , hee 'le upon 't presently ; if leave any sinne , he 'le leave it , he sets forthwith upon the practice of all knowne duties .

Secondly , as he serves God , so he submits to his corrections , is content to beare his rod , Heb . 12. hee is in subjection to the father of spirits , knowing that he scourgeth every sonne whom he receiveth , and that if we endure chastisement , God dealeth with us as with sonnes ; for what sonne is hee whom the father chasteneth not ? Therefore he is well content to be where God will place him , to lye under his rod , if he will have it so , and to endure chastisement , whereof all are partakers , unlesse they be bastards , and no sonnes ; rebels and no children . You see now how to judge , and what to thinke of your selves ; 't is not enough to bee children in name , so you may be and yet not inherit : cease not therefore till you have secured your selves of this maine point , that you are sonnes indeed , such as have a calling and right to the inheritance .

Quest . But how is that possible , sith to the making of us sonnes there must be the same nature in us that is in God ? but God and we cannot possibly concurre .

To satisfie you in this , understand that we are not made sonnes of God by nature , but by a double grace ; first of Adoption , secondly of Regeneration .

First , God adopts us for his owne , and makes us of no children to be come children to himselfe . Hee predestinated us ( saith the Apostle ) unto the adoption of children by Iesus Christ to himselfe , according to the good pleasure of his will . For in Adoption these things are required . First , that it be an act of grace , not of merit , that one take another mans child of meere good will , because it pleaseth him so to doe . Secondly , hee must be a stranger that is adopted , at least no child afore adoption . Thirdly , it must be some inheritance , priviledge , &c. that he is adopted unto : These three things make up Adoption . And thus God deales with us . Of his own free grace he adopts us , who were strangers and forreiners , yea traitors and enemies to the inheritance of heaven , to the priviledges of sons .

Next , he regenerates those whom he hath adopted : And this is a thing proper to God alone . Another may adopt a sonne , but none besides God can regenerate , and give a new nature to the adopted as God doth ; for he imprints his owne nature upon those whom hee adopts , ( for we are made partakers of the godly nature , for qualities , saith the Apostle : he takes off the image of the old Adam , ( for there must be a corruption before there can be a generation : ) next he stampes upon us his owne , and so brings us to a new nature , life , and constitution , making us like unto himselfe in holinesse , meekenesse , mercifulnesse , &c. Thus God makes one his child .

Quest . Yea , but how shall I bee sure that I am thus adopted of God and regenerated ? Is it a thing possible to be assured hereof ?

Ans. It is both possible and necessary also in many respects . First , that it is possible for a man to attaine to this , to bee able to say , I am Gods child , and God ( againe ) is my father , appeares by these arguments .

First , It is an evangelicall precept , Give all diligence to make your calling & election sure to your selves . 2. Pet . 1. And againe , Examine your selves whether you bee in the faith , prove your owne selves . Know you not &c. 2. Cor . 13.5 . Thus wee are bidden to settle this point , & to make sure worke of it ; therefore it is a thing possible , otherwise these exhortations were to no purpose . And besides in the new & second covenant God hath undertaken to enable us unto whatsoever he requires us to doe .

Secondly , there are sufficient means given us of God to secure us of this point , and to confirme us in it : we have many scriptures to this purpose , as the first Epistle of Iohn thorowout , the 15. Psalm , the 24. and 26. Psalmes , and divers other places of the holy word , wherein we may read certaine and infallible signes of such as shall be saved .

Thirdly there have been some in all ages of the world that have attained to this comfortable assurance of their spirituall sonship , men of all ages , and of all sexes ; and therefore what hinders but that we may also ? The maine objection here ( for wee may not stand to refute all that is alledged by our adversaries against this truth ) will be this .

There is no particular word in the Scriptures , for the salvation of any one , as it is no where said , Thou Iohn , or thou Thomas shalt be saved : therefore , say they , there cannot be any particular faith , or certaine assurance of a mans salvation .

To this we answer , first , that there is a particular word ; namely , as it is included in the generall promise : for all generalls include their particulars . For , if this be denyed us , let us but aske them , how shall it bee proved that God made Hens and Duckes , &c. but by this , that God made all the world , and gave being to every creature ? And how it shall be proved that such and such particular persons , that live and dye in their sinnes shal be damned , but that wee have a generall word for it . That all the wicked shall be turned into hell , and are accursed of God . Psal . 9. the generall infolding every particular . Secondly , we answer , that there is a particular word for the ensuring of this unto us .

First , an audible word , in the application of the ministery : for this is also the word of God , as St. Peter telles us 1. Pet . 1.25 . The word of the Lord endureth for euer , and this ( saith he , lest any man should doubt ) is the word which by the Gospel is preached unto you . Now in the ministery of the word , we descend to particulars , and apply our selves to particular persons . The promises are made to you and to your children : and , beleeve & ye shal be saved , thou and all thy houshold .

Secondly , a visible word , in the administration of the Sacraments , wherein the Lord comes and offers himselfe to every particular person ; as if he should say , thou Thomas or thou Iohn take and eat , this is my body &c. and they each for himselfe receive & apply Christ , as if all he had done or suffered , had bin done for them .

Thirdly , an inward word , in the testimony of the Spirit , which saith , and that by warrant from the word , ( for as for suggestions , lyes , enthusiasmes &c. which leave the word written , wee have nothing to say for them ) Thou art the sonne or daughter of God .

Object . Oh but mans heart is deceitfull aboue all things , who can know it ?

Ans. True , it is so : but yet we have an anoynting from the holy One which teacheth us all things , and is truth , and is no lye . 1. Iohn . 2. And the Spirit searcheth all things , yea the deepe things of God , which God hath revealed unto us by his Spirit . 1. Cor . 2. The naturall man indeed can neuer sound the depth of his own heart , but God can : wherefore also hee answereth that question before mentioned , Ier . 17. I the Lord search the heart , I try the reines , &c. namely , by my word and ordinances , by the which we come to be at a certainty .

Ob. Yea , but how then comes it about that so many are deceived in this matter , for none but will say , that they are the children of God ?

Ans. It is because they winke , and are willing to be deceived ; for there is light enough afforded us by God , for the discerning of our estates , if men will but bring themselves to the touch-stone , put themselves to the triall of it . But most men winke with their eyes , as did the Pharisees , and dissemble the knowledge of those things which they either doe know , or certainly might know by themselves . None are deceived , but through their owne wilfulnesse or negligence .

Ob. If wee may be once assured that wee are sonnes , and beloved of God , what further need or use is there then of the Ordinances ? what need we repent , pray , heare , communicate any more ?

Ans. As if a man should not therefore love God , because God loves him more , or onely serve our selves on God , and then deny to doe him any further service , when we have our portion .

Secondly , as yet , our assurance of Gods speciall love is but in part , it is but in fieri , in the making as it were , many gifts are yet wanting in us , all are weake , therefore there is continuall use of the Ordinances , that thereby wee may get growth .

Thirdly , and a man must therefore pray , because he believes ; wait , because he is sure of the thing , &c.

Of the possibility therefore wee need not once make question , this assurance of our spirituall sonship is doubtlesse feisable , attaineable , onely you must go to worke herein wisely and soundly . And that you may first understand the point well , state the question aright : it is a certainety of faith that we here understand , not of sense : it is an assurance of Adherence , not of Evidence ; such as hath a certainty though not alwayes of the thing , yet in the word , as being grounded on this or that promise of the Gospel . A certainty it is , not so perfect as to exclude all doubtings , all feares , all unbeliefe , but onely that which is invincible , that which is raigning , and hath dominion in a man . Some measure of faith and feare may well stand together , Why doe ye feare , O ye of little faith ? And , Why doubt ye , O ye of little faith ? And againe , Lord , I believe , helpe thou mine unbeliefe . Here we finde faith and feare , doubting and faith , faith and unbeliefe met together in the same subject .

As a man may be surely ancred , and yet be waved and tossed with the billowes and surges of the sea . A tree may be well rooted , and yet be sorely shaken by a strong blast of winde . Wee have seene a strong steeple , which yet stands firme enough , to shake with the ringing of belles . A ship that lyes at anchor playes up and downe , and may be much tossed to and fro in a troubled water , which yet is in no danger at all of sinking : So there may in the best heart some scruples arise , some feares and doubtings , and yet notwithstanding it be well bottom'd , and stand sure as mount Sion , which cannot be removed . Wee cannot indeed be as sure of our salvation , as that God made the world , that Christ is come in the flesh , which are things accomplished and in facto esse ; yet sure we may bee in the sense above-said . Onely wee must learne to distinguish , in the second place , as of certaineties , so of times . There be some calme times to a Christian heart , when the Lord lookes pleasantly upon his children , filles them with many sweet feelings of his favour , with much peace and joy through beleeving ; and then the worke of faith is carried on an end , it goes on amaine , there is a cleare sky , a light day , heaven it selfe openeth unto them ; they have such a sensible apprehension of Gods deare love unto them , that they feele not the very ground they goe upon : Sometimes againe , the case is far otherwise with them , the weather is over-cast as it were , the sky clouded , they suffer a desertion , are under a temptation , whereby their evidences are shaken , their soules unsetled ; they goe to God by prayer , but he hides his face ; they seeke the Lord , but hee will not bee found . We speake now of a Christian , when hee is not bemisted or amated , when he is himselfe , then if he be not wanting to himselfe , he may attaine to some comfortable assurance of his salvation .

Thirdly , it is necessary that we distinguish of persons .

There bee Christians of all ages and of all sizes in Gods family . S. Iohn rankes them into three sorts ; some are babes , some young men , some old men in Christ : for every one comes not to the like growth . As any mans experience is more , and his grace greater , so is his assurance also . All Gods children have some assurance , though all have not a like .

Lastly , wee must distinguish of signes and evidences .

There be some signes that lye common to all Gods people , some proper to such as are strong , as victory over every corruption , power to resist strong temptations , earnest desires after the comming of Christ , and the like : But these cannot be attained by all . There are other signes , that are common to the meanest of all Gods children ( for wee must creepe before wee can goe , and grace is not gotten at once , but comes by degrees ) as , first in his company : The weakest Christian when he lookes to his company , finds a difference of people , sees an excellency in the Saints , priceth the best most , and loves them above others . Secondly in his affections : He loves God and goodnesse , hates sinne and wickednesse , as saith the Psalmist , ye that love the Lord hate evill : Hee hungers and thirsts after grace , and the meanes of grace , though he hath not such and such graces and gifts of the Spirit , yet hee would have them : and although he have not so much of them as he would , yet he desires after more . To the former sort of these signes , it is not given to every childe of God to attaine ; if wee finde but the latter sort , or but some of them , onely in the truth of them , let us be thankefull , and grow .

These things thus observed , it is not impossible to be assured ; onely we must proceed in a due order , and right method . Begin in selfe-deniall ; for wee must deny our selves if wee would attaine to assurance , first , in our owne merit : for the reason that the Papists are at such uncertainties is , because they found their assurance upon themselves , they will needs bring somewhat of their owne toward their salvation . Deny thy selfe therefore utterly in this respect . He can never bee secure , that will be found in himselfe , having his owne righteousnesse : The question is , not what thou art in thy selfe , but what thou art in Christ ; not what corruptions thou hast , but what true grace is in thee . Secondly , thou must deny thine owne sense and feeling ; rest upon the word , if thou would'st bee on sure ground . Here I find a promise , Come unto me , &c. Matth . 11.28 . Hoe every one , &c. Esay 55.1 . Blessed are the mourners , &c. there rest thy soule , pitch upon such like places , &c. He that builds his comfort upon this , that he hath a great deale of joy , feeling , &c. and is lifted up thereby , will sinke as low in time of desertion .

The nineteenth SERMON . MATTH . 5.9 . Blessed are the peace-makers : for they shall be called the sonnes of God .

WEe propounded three things unto you , out of these words : The first was , That peace-keepers are blessed . The next , That peace-makers are blessed . The third , That they are in a blessed estate , that are rightly called the children of God .

Of the two former already ; wherein wee have called upon you in Gods name , and as you would have his blessing , and bee accounted his children , to study the peace ; that is , to be at peace among your selves , and to advance peace among your brethren .

We were entred , the last time , upon the third point , sc . That they are in a blessed case , that are rightly called Gods children .

This wee have proved by Scriptures and Reasons , and proceeded to Application : where wee exhorted you every one to secure this point to himselfe , that he is righty called the child of God . That this is possible , we have already made good , therefore be not wanting to your selves , but diligently endeavour it . And the rather , for that it is not onely possible , but needfull too : first , in regard of our manifold temptations on every hand offering themselves ; partly from a deluded conscience within , partly from envious wicked men without ; who will assault our assurance , and because they themselves cannot derive their pedigree from God , doe therefore charge others with bastardy . Thirdly , the Tempter himselfe will not slacke to undermine us here , by casting doubts in our minds , as he dealt with ou● Saviour , Matth . 4. If thou bee the Sonne of God , &c. This hee usually makes his introduction to every particular temptation ; therefore we must settle this , or else there can be no sound comfort in any of the promises .

Secondly , as our temptations are many , so our evidences are but few , our spirituall life is oft but weake , our pulse beats but low that way , our life lyes hid under many corruptions , many defects . Further , there is no grace of Gods Spirit but hath its shadow , it s counterfeit ; there is a false faith , a counterfeit love , &c. The Art of painting and dissembling is such , as that the hypocrite will have a shew , a shadow of every saving grace . Therefore , it is no more than neede , that every man should put himselfe upon the triall , and gage his owne heart , lest hee should in this maine point bee deceived .

Thirdly , as it is possible , and needfull , so it is also comfortable : for upon this pinne hangs all our comfort . If I be not the childe of God , what is all the world to me ? I am not in case to live , I dare not dye . On the other side , if this be settled , it will answer to all discouragements whatsoever . My services are weake , but yet I am a childe : my graces feeble , but I am a childe : my desires are faint , my wants many , mine enemies strong , but yet I have God to my Father , &c. This answers all .

Fourthly , neither is it lesse profitable than comfortable ; whether you respect the wages or the work . For wages I can lay no claime to any promise , pleade no right to any blessing , till I am secured of this , till this be settled ; the heart puts off all comfort , till this be made sure : What tell you me , will it say , of these excellencies in God , of these promises to his people ? the point is whether they belong to me , all hangs vpon this pinne : so that there can be no comfortable clayme to any good , till wee bee certaine that wee are rightly called the children of God . Indeed godlines in generall hath the promises of this life , and that which is to come , and is profitable to all things ; but what 's that to any particular person , till this be settled ?

And as in respect of wages it is profitable , so also of the worke : for we cannot obey God out of a childlike affection , till we be assured we are children : till Gods love descend on us , being shed abroad in our hearts by the holy Ghost , ours cannot ascend to him . we cannot love him till we apprehend that hee loves us ; and so all our services are either mercenary , or they are slavish . But when this is once assured , I can goe to God as to my father boldly , & with comfort , & all shall be accepted , because my person is in acceptation ; and that is the thing that God lookes unto : the question is not what I doe , but who I am that doe it . If I am a child , though my services be never so weake , never so wanting , it shall passe and bee accepted .

Lastly , it is a very great honour to a man that can assure himselfe he is the child of God .

And first in his descent and pedegree ; God is his father , Christ his elder brother , all the Prophets , Apostles , and Saints both in heaven and earth are of his kindred . Thus in his alliance hee is honourable .

Secondly , in his attendance , which is most honourable ; for all the creatures are his servants , & the glorious Angels themselves are but ministring spirits , sent out for the good of them that are Gods children .

Next , in his inheritance he is honourable : For such are Princes in all Lands , Psal . 45. Heires of God , and coheires with Christ ; they inherit the whole world , together with faithfull Abraham .

Now then sith it is possible to be assured ye are Gods Children , sith againe it is so needfull , comfortable , profitable , honourable ; therefore let us all bee intreated to set upon it , to study the point close , and never to give rest to our selves till wee have concluded this , that we are rightly called the children of God .

Question . But how shall wee come to this assurance ?

Ans. Consider first , what acts of love God doth to us . Secondly , what acts we doe againe to him ; for love is a thing that will reciprocate , as we see it betweene father and child : we must find Gods love to us , and ours againe to him , and hereby we shall approve our selves children of God .

But here it must bee remembred that there is a twofold love in God ; first , a common love , which he beares to all the creatures . Secondly , a speciall love , which hee placeth upon his owne : ( like as there is a double providence of God , first generall , which extendeth to all , secondly speciall , which he exerciseth only toward his children : ) we may not conclude any thing to our selves upon those evidences that seal up a generall love of God only , or his generall prouidence ; but ground upon such as are signes of his speciall love , or else wee doe nothing .

Here therefore see to it , that first you be not deceived with such false generall notes , as conclude onely a generall love unto you , but secondly labour to find in your selves such as seale up Gods speciall loue to your soules . False notes of our being children . Of those false signes there are first some that agree to the ignorant and common sort of people . Secondly some agree to hypocrites .

For the ignorant person .

Object . God that made me ( saith hee ) will surely save me , and there hee rests without taking any further care for his soule .

Ans. But this is too generall an argument to secure a man of his salvation , for God made all things , even the Devill himselfe , who was at first an Angell of light , and of Gods owne making : Therefore this will doe thee no stead . For God that made thee without thee , will not save thee without thee ( as it was sayd by a Father : ) He requires that thou should'st be a working instrument together with him of thine owne salvation , & not thus to lay all upon him .

Object . Yea but the ignorant man will further say . I know God loves me , for hee blesseth mee , and seales up his love to me by many testimonies thereof , as health , long life , prosperity , good name , and fame amongst my neighbors ; for I could have the hands of twenty of them for mine honesty &c.

Ans. This argues love indeed , but yet no more than a common love ; these are things that God gives many times to his enemies : hee blesseth all the creatures with health , strength &c. and as for wealth & substance , these are things that for most part lye without the pale of the Church . Besides , heauen is not made of gold and silver , & such like gawdes : therefore rest not thy selfe satisfied in these , if thou have no better evidence .

Object . Yea but I have something more to say than this : God blesseth me not with wealth onely &c. but with good life ; for , I am neither whore nor theefe , but deal squarely & uprightly with all the world &c.

Answ . This is well , but not all , it is not enough that you say : you know what our Saviour tels Nicodemus , Iohn 3. Except a man bee borne againe hee cannot see the kingdome of God : and in the Epistle to the Hebrews , cap . 12. Without holines ( saith the Apostle ) none can see God . It is not enough for a man to be a tame man , a civil man , a just man , but he must bee a holy man , a new man , another man , if he meane to see God , if he desire to goe to heaven .

Object . I , but ( hee will say ) God blesseth mee with the best blessings of his house , therefore sure he loves mee : for I live vnder a good Minister , & I come duely to Church , I am there with the first , and stay after the last , and I say my prayers morning and evening , and serve God day and night .

Ans. All this we commend as good , but yet all this wil not serve the turn , if there be no more . For what saith our Savior to such as should come unto him at the last day with Lord , Lord in their mouths , and many great matters that they had done ? ( for they had prophesied in Christs name , and in his name they had cast out devils , & they had eate and drunke in his company , and in many such like respects they would clayme acquaintance of him . ) Well , shall our Sauiour say , is this all you can say for your selues ? if so , I must needs professe unto you that ye are strangers to me , whatever you pretend , I never knew you , depart from me ye workers of iniquity . So you see how he disclaims them utterly : for not every one that can use words of prayer , and make profession , shall enter into the kingdom of heaven ; ( for who cannot do that ? ) but he that doth the will of my father , saith Christ . Not he that talkes of it , but that doth it , and that doth the whole will of God in every part and point of duty , paying not men their owne only , but God his due too , of inward and outward worship , being as well holy towards God , as righteous towards men , forsaking sinne as well as confessing it , and vsing all Gods ordinances conscionably & carefully , as well as that of prayer . This is the man that shall enter into the kingdom of heaven ; therefore build not your assurance upon such sandie grounds as these , lest as the unwise builder &c.

But passe wee on from these to the second sort of false and deceivable signes , which respect those wee call Hypocrites , a more refined kind of people than the former : and they stand much on such signes as these .

Object . O saith one , sure God loves me , for it is not mine owne opinion only that I am beloved of God , and in a good estate , but others also , even many good Christians favour me , yea many of your great Preachers too , have a good conceit & opinion of me , &c.

Answ . All this may be , and yet thy case bad enough ; for that which is highly esteemed among men is many times an abomination in the sight of God , Luke 16.15 . And he is not a Iew , that is one outwardly , but hee is a Iew indeed that is one inwardly , whose praise is not of men but of God , Rom. 2. Men see no farther than the outside , which if it be faire and louely to looke upon , they are bound by the judgment of charity to censure wel of such a one ; but if thou wilt goe upon sure grounds , looke not so much what men thinke and speake of thee , as what God who judgeth the heart , thinkes of thee , & what thine own conscience saith being brought to the barre of Gods word .

Object . Yea , but sure I am the child of God , and beloved of him , for I am not as some others are : I cannot bee charged with any such scandalous & outragious evill actions , as such & such are spotted withall .

Answ . Here is the voice of a Pharisee . A christian man that is truely so , doth not use to talke in such high language . This vying with others , and preferring a mans selfe above others , with , I am not as other men , nor as that Publican , and I would bee much ashamed to bee overtaken with such & such foule and reproachfull evils , savours strongly of a proud Pharisaicall spirit : Indeed it is well , I must needs say , that a man can free himselfe from grosse and scandalous actions , but yet one thing is much wanting , humility , and mercy . And let me tell you once for all ; Proud innocency is worse than humble sinne , and I had rather see a man tainted with many sinnes , if hee bee humbled for them , and strives against them , than another puffed vp and bragging to others of his freedome from grosse and notorious enormities .

Object . I but ( will some say ) I am not onely free from all grosse sinnes , but I have received many gifts and graces of Gods spirit , for I have a good measure of knowledge , and am able to repeate you a Sermon , almost word for word ; besides that , I have faith , and am able to pray , &c.

Answ . There are graces of two sorts . First , Common graces , which even reprobates may have . Secondly , Peculiar , such as accompany salvation , as the Apostle hath it , proper to Gods owne children only . The matter is not whether wee have the first sort of graces , for those doe not seale up Gods speciall love to a mans soule , but it must be saving grace alone that can doe this for us . Now that 's saving grace that tends ; first , to humbling of the man in whom it is : Secondly , to mercy towards others : Thirdly , to edification of others , &c. Search then , is the grace you speake of in your selves such , as that the more you know , the more you understand , the more you beleeve , the more humble you are , and base in your own eyes , the more mercy you shew to your brethren , the readier you are and desirous to build up others , and the more thankfull to God for a Christ ? then you say somewhat to the purpose , else not .

Ob. But he will goe farther , and say , I do many good workes , I heare the word , I pray , I reade the Scriptures , and other good bookes , I endure many checkes , and undergoe many troubles for the truthes sake , therefore sure my case is good , I cannot but doe well .

Answ . It cannot be denied , but these are good workes indeede ; but then the question w●ll bee ; First , why thou doest them ; for , finibus non actibus , or as one faith , workes are esteemed by their ends wee ayme at in them . It is not so much to be look 't to what a man doth , as for what end hee doth it . The Pharisees in the Gospell did many things , they fasted often , paid tythes of all , were much in Almes-deeds , made many and long prayers . But why was all this ? but to be seene of men , and to serve themselves upon the world . But hee that would doe goods things well , must doe them on good motives , in obedience to Gods commandement , with reference to his glory , out of love to dutie it selfe , and then 't is well , else 't is but hollow and hypocriticall . Secondly , The question is , how farre thou wilt doe good duties , and how long thou wilt continue to doe them . An hypocrite will doe them for a while : But will he pray , reade , heare , &c. alwayes ? No ; but according to that comparison wee heretofore used ( homely though it be , yet such as whereby we may fitly expresse this businesse ) as a sheepe or such like creature , so long as you carry a bottle of hay , or other provender before it , you may draw it along with you all the ground over , but once lay downe the bottle , and hee will follow no farther , then farewell : And so it fares with the hypocrite , he will do many good workes for a time , till he hath once attained to that honour , credit , profite , &c. which he fish't for , but when he hath once attained his own ends , he gives up , hee 'le doe no longer . Here then would any one make triall of his owne uprightnesse in the doing of holy duties ? let him looke to the motives whereupon , the manner how , and the end wherefore he performeth them . It is the manner of doing , that distinguisheth the businesse . The hypocrite is all for sale-workes , so the businesse he hath under hand be turned over , hee cares not , so the worke be done . But now the upright person stands most of all upon the manner of doing holy duties , and judgeth himselfe most , for his failings that way ( for hee failes not lightly in the matter . ) I have pray'd , saith hee , but how have I prayed ? I have beene at Church , but how did I carrie my selfe there ? I follow my calling , but what is it that leades me thereunto ? I have admonished my brother , but with what affection have I done it ? upon what grounds , and for what motives ? There lyes the maine point of all . For , for the matter , an hypocrite may goe as farre , nay farther in holy duties , than an upright person can : onely in the manner , and motives , and time , hee halts , and comes behinde the Saint .

But these are the false notes of a childe of God , which therefore wee have mentioned , that none might be deceived . The second sort follow , and those are such as carrie truth with them , and doe certainly conclude the point , and must determine the Question .

Here then you must looke what acts of speciall love God hath exercised toward you , and what fruits of love you haue expressed toward him againe . Every childe resembles his father , partakes of his nature , and beares his image ; hee hath the very lineaments and proportion of his fathers person , as , Sic oculos , sic ille manus , sic ora ferebat , &c. So if we would approve our selves to God , as his deare children , we must resemble him , and be like unto him ; first in our affections , secondly in our actions .

For the first ; he that is Gods childe , where God loves , he loves ; where God hates , he hates : God loves good men , and good things , so doth hee ; God hates sinne and sinfull persons , so doth hee too ; God forgives and is reconcileable , so he ; in a word ( if I may speake to your capacitie ) hee hath the same heart , and the same affections that God himselfe hath . And as in his affections he resembleth God , so in his actions he expresseth him , hee goes in Gods way , takes his part , imitates God , doth the workes of God , and so shewes that he is a child , as our Saviour on the other side from this , concludes those Iewes of his time , to be no better than the Devils children , because they did his workes , and they would doe them . This then is that you must first looke unto , how and whether you resemble God in your dispositions and actions , whether yee be followers of God as deare children , whether you love with God , and so justifie your translation from death to life , as Saint Iohn speaks : so whether ye hate evill as he doth , according to that of the Psalmist , Ye that love the Lord hate evill ; whether you tread in his steps , walke in his wayes , &c. and so shew that Gods nature is stamped upon us , both in our affections and actions . This is for our part . But for Gods part , there are two things , that he doth for every child of his .

First , he gives him a new name , that is in his Adoption .

Secondly , he gives him a new nature , and that is in his Regeneration ( for these two acts passe upon every childe of God . ) As concerning the first , question may bee made , How shall I know and be assured of mine Adoption ?

The Apostle determines the point , by giving us two infallible signes of Adoption . The first is laid downe , Gal. 4.6 . Because yee are sonnes , saith hee , God hath sent forth the spirit of his Sonne into your hearts , crying Abba Father . Here 's the rule then . First , there passeth from Christ a certaine life , a certaine power , a kinde of vertue , an influence , a spirit into the party adopted , whereby hee is strangely enabled to leave those sinnes , which before by any meanes hee could not , and to doe those duties , which before he could not frame to , nor any other can , that hath not this spirit derived unto him from Christ . Looke as there proceeds and passes a kinde of vertue and influence from the heavenly bodies into things here below , whereby it comes to passe that they grow , flourish , and fructifie ; so doth there come from Christ to all Gods children a certaine vertue , and spirit , whereby they are enabled to doe some things which before they could never doe : This is that spirit of Liberty , spoken of by the same Apostle : Rom. 8.15 . Yee have not received the spirit of bondage , againe to feare , but ye have received the spirit of Adoption , &c. Here wee see the spirit of Adoption is opposed to the spirit of Bondage , as elsewhere 't is also said ; where the spirit of God is , there is freedome . The spirit not onely convinceth such a one of a liberty by Christ , but also it workes in him a freedome from the bondage wherein hee was held by his lusts and corruptions , and also by other wicked and vile persons like himselfe ; that whereas heretofore every Devill in hell had him at command , he could not resist a temptation , hee could not forbeare such and such wicked companie ; if they had but held up their finger to him , hee must have beene at their becke , hee must have gone after their call , hee could not conquer his owne eorruptions : now hee can hate them , disclaime them , disgrace them , make head against them ; he can take the Lawes part , and Gods part against himselfe , against his lusts , though they have beene never so neere and deere unto him . So then this is the first Rule ; Every adopted child of God is made a Free-man , hee can doe that hee could not before , hee can forbeare and forgive what before he could not .

Secondly , a man may know his Adoption by his spirit of prayer . This the Apostle hath twice , both in his Epistle to the Romanes , and in that to the Galatians delivered unto us : Rom. 8.15 . Gal. 4. it teacheth us to crie Abba , Father ; it unties a mans tongue , opens his lips , and makes him to speake the language of God . Every creature ( we know ) conveyes its sound unto its young . The bird hath the tone and tune of its damme , as also every beast hath the voyce of that whereof it comes : And so it is betweene God and his children , he conveyes his language unto every one of them . No childe of God is speechlesse or still-borne , but receives from his Father a spirit of grace and of supplication , whereby hee is able to speake unto him , and to pray in his owne language . Indeed some are better gifted this way than others are , and can bee more enlarged when they come to make their requests knowne to their heavenly Father : but all Gods children doe receive from him this spirit of boldnesse , and utterance , whereby they can goe confidently and tell their Father what ayles them , what are their wants , where their griefe lyeth , and what it is that they would desire of him , &c. And though every childe of God cannot make a methodicall eloquent prayer , set out with varietie of words and petitions , cannot goe an end with it , as some other of their brethren can , whom God hath indued and furnished with greater gifts and abilities that way ; yet it is certaine that no childe of God is borne tongue-tyed , but hath some abilitie this way more or lesse , so as that he can tell his owne tale to God , expresse his owne wants and griefes to God , and say , Lord , I have done this or that thing amisse , forgive it mee ; I want this or that grace , faith , patience , strength against my corruptions , vouchsafe to bestow it upon mee . Thus every one of Gods children can pray , not onely naturall petitions , but such as are indited by the spirit of God . So then by these two markes given by the Apostle , you may make good your Adoption ; you are in a measure freed , and can in a degree pray , unlesse in some heavie desertion and amazement .

But secondly , to whomsoever God gives a new name , he gives them also a new nature , that is , he regenerates whomsoever hee adopts . Man doth not beget the childe whom hee adopts for his owne , but God doth ; he gives to every of his children a new frame and constitution of soule . Now Regeneration implies two acts . The first is Mortification ; the second , Vivification ; a dying to sin , and living to righteousnesse . For the first , Generation alwaies presupposeth corruption . And so it is in Regeneration ; there must bee first a new death , before there can be a new life : that like as it is said of Christ , Hee was dead , and is alive , so must it bee with every member of Christ , there must be in them a mortifying of sinne , a doing to death of every lust . There is difference betwene deading of sinne , and laying it to sleepe onely , betweene confining onely , and mortifying of lust . Mortification is fitly defined by the Apostle to be a voluntary doing of all sinne to death by vertue of the Spirit . Marke his words , Rom. 8.13 . If yee by the spirit shall mortifie the deeds of the body , yee shall live . So that wee have here in this text foure distinctive notes of true Mortification , laid downe by the Apostle .

What Mortification is . First , It is required that every man be an agent in this businesse , a doer in the worke , and not a patient onely : If [ ye ] doe mortifie , saith the Apostle ; intimating , that it must be a mans owne act : hee must doe it himselfe . Many wicked men are oft-times curbed and restrained by God , that they cannot be altogether so bad as they would be . But this is full sore against the will , that they bee so hindered : but hee that is borne of God is altogether bent against his owne corruption , is himselfe an agent in the mortifying of it , hee throwes the first stone at it , and hath more to say against himselfe , than all the world can say by him .

Secondly , as himselfe is a doer , so he would do it to death ; he doth not stand dallying with it , but strikes it to the heart : If yee [ mortifie ] saith the Apostle . There is in him a true hatred of sinne : and hatred ( we know ) is ever to death ; as because a man hates a toade , a spider , or any other like venemous creature , therefore hee no sooner meetes with it , but hee cryes , kill it straight , and desires to see the death of it . And even so deales the childe of God with his corruptions , he so hates sinne , as he prosecutes it to the very death . Another man may haply prosecute sinne to imprisonment , or to a kinde of confining of it , but he hates it not to the death . Every carnall man ( if he be not desperately naught ) would faine have his sinnes restrained and curb'd , that they might not breake out to his disgrace or disparagement , but he would not have them quite kill'd , he is loath to part with them altogether . It is here as it was betweene David and Absolom , still hee cryes , Spare the young man Absolom ; he would faine have had him confined , and supprest , but not killed by any meanes . David was loath to be put beside his throne ( as well as hee loved his Absolom ) to bee thrust out of his kingdome , to be trampled upon , &c. but yet such is his love , that hee still calles upon the Captaines of his hoast , to spare that young man , and not to doe him to death . So a man meerely civill and unregenerate , would faine bee a master over his corruption somewhat ; he is loath that sin should have him at such a bay , that will hee nill hee , it should carrie him along , though it were to his utter disgrace or undoing , and therefore is grieved that hee cannot containe himselfe , but hee must needes breake out into passion , drunkennesse , and other like reprochfull evils , but yet hee doth not like to have them slaine ; though curb'd he would have them , still hee cries with David , Spare the young man Absolom : But now the true Christian deales like Ioab , who looking at Absolom as an enemy to the State , to the Crowne , and to himselfe , came with his three darts , and stab'd him to the heart , so that he dyed : So the regenerate man deales roughly with sinne , and labours the death of it , that it shall have neither place nor being in him by his good will .

Thirdly , in true Mortification there is a slaying of every sinne ( the flesh with the deeds thereof , the deeds of the bodie , saith the Apostle ) that is , all the evill lusts and affections . This is when a man endeavours the downfall and utter rooting out of all sorts of sinnes , small as well as great sinnes , secret sinnes as well as open sinnes ; not actuall transgressions onely , but naturall corruption also : Hee stacks up sinne by the rootes , whereas other men doe onely lop and shread sinne ; they cut off some boughes onely , such as are most luxuriant : they can bee content to part with some sinnes , it may be , such as tend to their disgrace or so , but yet still hee must keepe some top-bough , as it were , some one or other beloved sinne , which hee is resolved to retaine , and the roote must by no meanes be medled with : whereas the true childe of God let s drive at the roote with all his maine , and strives most to mortifie that sinne , to which he findes himselfe most strongly inclined , and addicted , though he be an enemie to all sinnes , one as well as other .

Lastly , in Mortification , there is a killing of sinne by the true weapons ; If ye mortifie the deedes of the bodie ( by the Spirit . ) Another man will seek the curbing of his corruptions by naturall wayes , by morall meanes , by phylosophicall medicines , which doe onely barbe sinne ( as he said ) and shave it , as it were , but doth not roote it out . The true Christian therefore goes a surer way to work , hee seekes the slaying of it by the Spirit , that is to say , by applying of spirituall Scriptures to it , and spirituall prayers : he applies the Word as a corrasive , which may eate out the heart of sinne , and prayes to God for helpe and strength against it , and so gets the better of it . This is Mortification now , which every one must be able to shew , that would be assured ; hee must kill sinne , that is , hee must hate it ( for then sinne dyes , when it dyes in the will and affections , that is , when we truly hate it ) and our hands must be chiefe in doing to death of every lust , by the use and application of spirituall weapons and remedies , as hath beene shewed : and so shall wee be able to prove our Regeneration by our Mortification .

FINIS .

The twentieth SERMON . MATTH . 5.9 . Blessed are the peace-makers : for they shall be called the children of God .

IT is a blessed thing to bee a peace-keeper : More blessed to bee a peace-maker : But most of all blessed to bee rightly called the childe of God .

This is the point we are now upon ( you know . ) Wee have made proofe of it already , and are now upon the maine Use ; namely , that every man should secure this to himselfe , that hee hath a true title to this sonship , that hee is justly called the sonne of God .

The thing ( wee told you ) is both possible , and profitable , and comfortable , and honourable ; therefore what remaines but that wee set upon the worke ?

Wee told you of some false signes of the childship , and of others that were true : those must bee declined , these obtained .

For the true signes , wee must see what acts of speciall love God hath shewed to us , and likewise what speciall fruits of love we expresse to him ; as that wee resemble him , first in our affections , secondly in our actions .

Thus for our part . Now for God , he doth two things to all his children , first he gives them a new name in their Adoption , ( whereof wee gave you two markes from the Apostle ) secondly hee gives them a new nature in their Regeneration ; which hath in it two things , first Mortification , ( whereof we gave you foure notes the last time from Rom. 8.13 . ) secondly Vivification , a new life , Vivification . ( that 's the terme of every generation : ) a living creature begets a living creature , if the generation bee perfect . Now Gods workes are all perfect , therefore every child of God partakes of the life of God , of the divine nature .

Quest . How shall I know whether I have this life in me or no ?

Ans. The evidences of life , in any thing , are sense , and motion , and the operations of life : for where ever it is , it workes from its selfe , for its selfe , and in its owne spheare .

Here then for the discerning of spirituall life in thee ; see first what sense , Signes of life . what spirituall feeling thou hast : for the more life there is in any , the more feeling there is in him ; as on the contrary , when a man begins to dye once , he loseth by degrees the use of his senses : his sight failes , his hearing failes , &c. hee hath no feeling of his limbes , and out-most parts , &c. so much life , so much sense . So also it is here , when first a man begins to bee alive to God , hee sees a beauty in grace , a deformity in sinne ; hee is more apprehensive of Gods excellencies , more sensible of corruption : that sinne which heretofore hee made no scruple of , now it afflicts him , grieves him , makes him cry out , O wretched man that I am , who shall deliver mee from the body of this death ? So for others , he cannot beare with them in their sinnes , and for the miseries of Gods afflicted people , he is ( or would bee ) as sensible of them as if the case were his owne ; he can suffer with them , bleed with them , layes to heart their estate , lives and dyes with the Church of God , is not onely sensible of his owne afflictions , but of others his fellow-members .

Now then will ye know whether ye are alive or not ? try what spirituall sense you have , whether sinne bee a burden to you , and that a mountaine which before was a matter of nothing , whether ye travell with the labouring Church , &c.

2 A second signe of life is motion , for life will be stirring , and the more life the more motion : That 's the reason that young things doe so leape and skip , and are so active , because they are so full of life and spirit . So is it here . A man that is spiritually alive he is ever in motion , ever stirring and working upon himselfe when he is alone , upon others when he is in company , drawing them still to a good opinion of the ordinances , and of grace , &c. See now what paines you take in Gods businesses , for where there is life , there is some degree of activity and motion .

3 Thirdly , life as it workes , so it workes from it selfe . Things that are without life , worke from some externall cause which turnes them about : but such as have life worke by an inward principle , which moves them and acts them . So he that is indued with this life of God , hath something within him that complyes with the ordinances , and with grace : He prayes for prayers sake , heares for the words sake , &c. he doth every duty upon an inward motive , from an inward principle , and so doth it willingly , so farre as he is spirituall . A man ( you know ) doth nothing in the world more willingly than live : so a Christian is never at better content than when he is doing that which may please God , and further his owne reckoning : it is his meate and drinke , hee takes himselfe never to be more alive than when hee is so bestowed and taken up .

4 Fourthly , spirituall life as it workes from it selfe , so likewise for it selfe , and what a man doth , it is for his life ; skin for skin and all that a man hath will hee give for his life : hee labours for his life , endures hardship for life . Eliah ( the text saith ) travelled as for his life : So if a man live the life of God , he makes it his life to get grace , he makes most prayers for grace , takes most care for power over his corruptions , &c.

5 Lastly , life shewes it selfe by producing actions of life in its kinde : for a bird hath one kinde of life , a beast another , and a man another : So he that is alive to God hath a more noble kind of life than another man hath , he produceth acts according to his species , lives in his owne element , doth the duties of his owne place . If he be a Magistrate , he doth the worke of a Magistrate ; if he be a Minister , of a Minister ; if he be a husband , he lookes to his duty as a husband ; if a wife , to that of a wife ; if a servant , he is faithfull in that , &c. still he studies his owne booke , dischargeth his owne duty : There is no further truth , nor life of God in a man , than there is conscience of doing the duty of his owne particular place and relation . Now then looke what life there is in you by your spirituall sense & feeling , by your labouring in Gods worke , and that willingly , out of love to goodnesse , and as for your life , and especially that which concernes you in your place and calling : and accordingly conclude .

Thirdly , in Regeneration there is yet a further thing to bee looked unto , and that is your dyet . Every thing is fed by that whereby it had beginning : that which breeds us , feedes us . So it is here , the word is the new-mans food to nourish him , as well as seed to beget him . Hence that of S. 1. Pet . 2.2 . opened . Peter , 1. Pet . 2.2 . As new-borne babes desire the sincere milke of the word , that ye may grow thereby . Would you then be assured you are borne of God ? prove it by your food . Every creature is knowne by his dyet , a swine hath one manner of nourishment , a sheepe another , a man another : So likewise a Christian is carried to the sincere word ; This he desires not faintly , weakely , but lustily , earnestly , even as a babe doth the brest , which if it be denyed or withheld from him , hee cannot be stilled or quieted with any gawdes you can offer , or any promises you can make him . And as it is the word he so earnestly desires , so it is the sincere milke of the word , the word in the sincerity and plainenesse of it .

There may be something in the good word of God , that may take a naturall or carnall man : But that which the regenerate man lookes at in the word of God , is onely that that can feed , and nourish his soule : like as it is with the new-borne babe , all his promotion lyes in the brest , and to be satisfied with the mothers milke , which he never cares to have sugred , or sweetned with any other mixtures . So the man that is borne again , lookes to the holines of the word , the justnesse of the word , the purity & plainenesse of the word , and all this , that he may grow thereby : this is the end he aimes at in hearing , &c. Another man desires the word that by the knowledge of it he may be able to discourse plausibly , hold argument with others , & the like ; but the regenerate man desires it ( as the childe the brest ) that he may live , that he may grow , that he may be a man , that he may thrive , & grow up in all goodnesse , till hee be a perfect man in Christ . He comes to Church , not to feede his eye , not to please his eare with trickes & conceits , and straines of wit ; but to live : it is for bread that he comes , not for sawce , for trash , &c. Looke now by this marke , and try whether you are borne of God or not , by your dyet : can you desire and rellish the good word of God ? will it downe in the purity , in the plainenesse of it ? and doe you therefore desire it , that you may grow thereby in all saving graces ? it is a good signe that you are borne a new .

Lastly , there is conveyed to every such one a new power , whereby , as Sant Iohn saith , 1. Ioh . 5. Hee that is borne of God overcommeth the world , and that evill one shall not prevaile against him : Hee is enabled to out-wrestle his corruptions , to withstand temptations , and to doe more this way than ever hee could doe before , or than another man can . See now by this what state you are in ; have you received a new power from God , whereby you are made able to overcome that evill one , and the world , or whatsoever corruption ? that is , doe yee resist and hold out ? for hee overcomes that maintaines the quarrell , and holds out the fight , not yeelding to the enemy , though haply hee receive some wounds in the skirmish . As when a theefe assaults a true man upon the way , and wounds him , yet if the true man hold out & stand close to it till such time as the theefe give over the fight , and goe his wayes , hee is said to overcome him , because hee is disappointed of his aymes , misseth of his errand , is prevented of the booty for the which hee came : so though the regenerate man by an assault of Satan made upon him , may be wounded , foyled , supplanted , yet forasmuch as hee so stands it out and resists , that Satan departs without his purpose , and cannot have of him what he would have , he is truly said to bee conquer'd and overcome . These now are the Notes of a man borne of God : Let every man reflect upon himselfe , and say , Whose childe am I now ? ( for every man is either the childe of God or of the Devill , to one of these sides all men must necessarily fall . ) If I be of God , where is my adoption , my liberty , my spirit of prayer ? what course doe I hold in calling upon God ? where is my new nature ? what measure of mortification ? what strength against corruption ? what life of God ? what doe I doe ? how doe I feed ? how doe I prevaile ? &c. These things you must enquire into , and so passe sentence upon your selves , as you see reason . But here an end of this Use ; those others that remaine we will dispatch in few .

Is it so blessed a thing to bee rightly called the childe of God ? how should this then stirre us up and perswade us to labour the blessednesse of our friends and neighbours , by doing our utmost to make them children of God ? It is not indeed in our power to give them a new nature , and to make them Gods children ; but doe what lyeth in you , be not wanting in the use of any good meanes that may helpe hereunto .

For Motives , consider , first , what hurt you have done unto others in the dayes of your unregeneracie , by your evill counsell and example ; how many you have spoyled and undone , and perhaps have beene a meanes to send some to hell . These things thinke on , and bee moved to trade now as much for God , as ever you did then for the Devill . Secondly , consider what a blessed thing it is to convert a soule . Brethren ( saith Saint Iames , cap . 5. ) if any of you doe erre from the truth , and one convert him , let him know , that hee that converteth the sinner from the errour of his way , shall save a soule from death , and cover a multitude of sinnes : Save , and that a soule , the best thing ; from death , the worst thing ; this is more than to win a world . Thirdly , consider how busie others are to draw soules to destruction , what paines they take to pervert mens soules ; Let us bee as diligent to save them , as they are to destroy them : but especially for them of your owne charge , you are to labour their good , because there is a more neere tye of relation . You bound you children prentices to God in Baptisme , therefore you should doe your best to fit them for his service , and so you owe this care to God ; You owe it also to them , for you have done your utmost to undoe them for ever , by conveying unto them a maimed , blinde , corrupted nature : you owe it , lastly , to your selves ; for you shall have so much the more true respect , service and comfort of them here , and adde weight to your crown of glory in heaven . Therefore set upon this businesse , and be working upon your children ; bring them with you to the Ordinances , and as they in the Gospel did , when the bodies of their children or friends were amisse , they brought them to Christ , that he might heale them ; so let us deale for their soules , bring them to the meanes , or the meanes to them . Labour also in private , to doe what good you can for them , by whetting the word upon them , by giving them instruction , correction , and employment , looking what company they keepe , what courses they fall upon , giving them good example in your owne particular : for the fathers or masters example hath a strong influence upon the childe or servant : so labouring by all good meanes to make them children of God ; for then we may be sure they will be out of harmes-way , as we use to speake of them ; nay blessed is every one that is rightly called the childe of God .

Now there is yet another Use , and so an end ; and that is for comfort to all that have just title to this spirituall sonship , and can justifie their title : Christ here saith they are blessed , therefore doe not yee curse your selves by misdeeming your owne estates , or suffering your selves to be baffled out of your comforts .

For which end and purpose , it is needfull that yee be armed , and understand when 't is a temptation , when not ; and that first in generall , secondly in particular .

In generall , thus :

First , when any trouble or temptation lights upon thee , looke where it falls , see whether it be not such as may befall the best of Gods people , even the whole generation of the righteous . If it bee such as doth smite David , Paul , or other of Gods best children , it is no good argument , I am not God's because thus visited : Psal . 73 15.

Secondly , you shall know a temptation thus ; It ever tends to secrecie , to unnaturalnesse , to unthankfuln●sse , and to beat us off from God and his Ordinances . Thus in generall may you know a temptation .

In particular there are 4. things that doe much dismay Gods dearest children , and bereave them of comfort . 1. Afflictions . 2. Desertion . 3. Of Saints Afflictions . Temptations . 4. Their owne naturall corruption . For the first of these : The childe of God oftentimes let s fall his comfort upon this occasion : If God were his Father , and did love him , hee should never be so much afflicted and distressed with crosses and miseries ; for God hath said , that he will withhold no good thing from the upright person , and that hee will deliver his from the scourge of the tongue , and the violent hand , and , whatsoever the good man doth , it shall prosper : But now it is farre otherwise with me , for I abound with wants , am under many afflictions , and to say sooth , nothing prospers with mee ; therefore I am at a great stand in this maine businesse , &c. This is an old objection , made by Gideon , ( If the Lord be with us , why is it thus ? ) and long since answered . This will smite all the generation of the just , as David tels us , Psal . 73. You see then a ready way how to put off this suggestion . If I should thus conclude , that I am therefore no childe , because chastised and scourged , this were to call Davids , Iacobs , Pauls honesty into question : and so for all the rest of the Saints of God . Againe , looke not hereby upon the affliction , but see how it comes ; if the Lord come along with it to sanctifie it to your amendment , if he teach as well as chastise , if hee instruct you as well as correct you , then 't is a proofe of your happinesse ; for , Blessed is the man ( saith David ) whom thou chastisest , and then teachest him in thy law . Psal . 94. Againe , you talke of prosperity , I pray you what is prosperity ? Saint Iohn tels you in his Epistle to Gaius ; I wish thou maist prosper , saith he , as thy soule prospereth ; then a man prospereth indeed , when his soule prospereth . You thinke there is no farther prosperity , than when a man abounds in outward comforts and contentments ; but if by the want of them , your soules health be promoted , that is true prosperity ; if we thrive in grace , it matters not much whether we thrive in the world or not , 't is a good bargaine howsoever , let a man suffer never so much hardship here ; a man cannot pay too deare for grace and patience , and other spirituall gifts , though they cost one a piece of his body , a piece of his estate , yea all that a man hath , or is , yet still 't is a good penni-worth . Therefore so long as thou gainest faith , patience , experience by thine afflictions , and so thrivest in the inward man , however it fare with the outward , though thou goe never so much downe the winde , &c. presse not thine afflictions as an argument against thy selfe , for they are seales of Gods love , and pledges of our sonship .

Object . I , but there is a farther matter in it than all this : my miseries are spirituall , I am under a cloud of desertion : Of their desertions . God hath promised to lift up the light of his countenance upon his children , but now alas hee frownes upon me , hee shuts out my prayer , and though I seeke him never so earnestly , he will not be found .

Sol . This is a sad case indeed , it cannot bee denied , when there shall fall out such a strangenesse betweene father and childe , yet this discards not a man from being a childe neverthelesse . Others of Gods dearest children have groaned under the like affliction , as appeares by their often complaints , as David in the 18. Psalme , in the 22. Psal . the 77. and 88. Psalmes , besides many other passages of that Booke , that make to this purpose . So the whole Church cries out in Esay , cap . 63. Why art thou a stranger in the land , and as a man that cannot helpe ? why hast thou hardned our hearts from thy feare ? &c. Yea our blessed head Christ Iesus complaines of this , that himselfe was forsaken for a time of his Father , in respect of sence , and some degrees , therefore this will be no temptation in the issue . But for the purpose : There is a double desertion ; the one in wrath , a totall forsaking of a man , and leaving him to the hardnesse of his heart : Another in mercie , when God forsakes a man onely in a kinde , for a time , in some degree , and for a further good unto him ; this desertion befell our Saviour Christ , and may likewise befall the best of Gods children , thereby to indebt them and to indeare them the more one to another for mutuall helpe and comfort in time of such distresses , as also to quicken them and rouze them up from their dulnesse and security , to make them prize the sence of Gods love the more , and to prepare and make way for their comfortable enjoyment of it againe , yea to strengthen and increase their joyes unto them upon the returne ; that like as it fared with the wise-men of the East , that came to seeke our Saviour , the starre that guided them was sometimes taken out of their sight , that when it should appeare againe , their joy might be renued and increased : so it is with Gods deare children , he sometimes hides himselfe , and refuseth to come at them , that he may afterwards fill them with fresh joyes , and vnspeakeable ravishments . You see how it was with the Church in the Canticles , Christ absents himselfe on purpose , and seemes to have cast off all care of her , shee might sinke or swimme for him , for ought shee felt ; and all this was done to quicken her , to draw her from her selfe , and to make her runne with more speed through all the ordinances . In this case therefore you must bee advised , to wait upon God , till he returne and have mercy , though for the present you be without all sence and feeling of his favour ; it will not be long ere hee will visit you againe , and smile upon you as before : In the meane while , consult your former experiences , remember the dayes of old , your songs in the night , &c. and be content to doe as Paul did when hee was smitten blinde by the way to Damascus , even to put your selves into other mens hands , to submit to their guidance , to live by their comforts , to see with their eyes , to trust to their testimony of you ; for , for the time , you can be no fit judges of your owne estate .

Object . Yea but ( will some say ) I have more to trouble mee than all this , Of their Temptations . my miseries are sinfull miseries , I am pester'd with hideous hellish temptations , with thoughts not farre from blasphemie , unnaturall , unholy thoughts , such as a man would tremble to remember .

Answ . So have others of Gods children heretofore beene thus troubled , as David ( for instance ) when he said in a passion , Psal . 73.13 . & 31.22 . & 116.11 . I have washed my hands in vaine , and served God to no purpose . And againe , All men are lyars , even Samuell and the rest of the Prophets . I beleeve none of them all . But the question here , is not what 's the assault , but what entertainement you give to any such motion . An honest traveller may be seene to bee set upon by a thiefe , and yet bee never the lesse honest man for that . It may befall the most chaste woman in the world to be assaulted , yet is shee made never a whit the worse for that wicked perswasion , if shee assent not thereunto . In the Law of Moses , if a virgin were ravish't in the field , if when shee were assailed , she cryed out for helpe , and there none to rescue her , it was not reckoned unto her as a sinne of her owne . So if the devill commit a rape upon thy soule , thou cryest out , and yet art not rescued as thou wouldest bee ; in this case , sinne disclaimed and resisted shall not bee laid to thy charge . It is indeed thy crosse , but the devils sinne . You see how impudent he was in his dealing with our Saviour : hee can hardly offer worse unto any of us ; For he tempted him to that abominable sinne of Idolatry , even to convey that divine worship to an impure Spirit , that is due alone to the most high God .

Here then the question is not , how you are tempted , but how these temptations are accepted . If wee can carry them to God , taking his part against our selves , all is well . The matter is whether you be an agent or a patient in these businesses ; if an agent , it is your sinne : but if a patient onely , let the devill beare his owne burden , and be you comforted .

If Davids wives at Ziklag had runne away with some naughty-packe , there had beene good reason that he should have disliked & cashiered them ; but being they were forced against their willes , he thought never a whit the worse of them for the same . There were many of the Iewes that ranne downe to Egypt of their owne accord , against Gods expresse command , this was wickednesse : But Ieremy was carried thither by meere violence , whether he would or no : Did God thinke ever a whit the worse of him for that ? no more will hee doe of thee in this case .

Ob. I , but there is something worse than all this , Of a Saints corruptions . mine owne corruptions and lusts , mine owne evill heart and nature , which is such as I am perswaded no man hath so bad .

Answ . This is the language of Gods best children , they perswade themselves out of their owne feeling , that there is none so bad as themselves . Thus Paul in his owne judgement was of all sinners the greatest , and of all the Saints the least , 1. Tim . 1.15 . Ephes . 3.8 . not worthy to be called an Apostle , &c. Againe , this objection growes out of ignorance of that vast gulfe of naturall corruption , that is in the heart of the best men also ; for we are all cut out of the same peece , as one may say , and there went but a paire of sheeres betweene thy nature and Davids , or any other Saint of God .

Ob. Yea , but God hath promised that hee will subdue corruption unto his people , He shall subdue all our iniquities , &c. Micah 7. But my corruption is very violent within mee , therefore what can I make of my selfe ?

Answ . Our sanctification here is but in fieri , it is but in doing yet . Rev. 6.2 . Christ rides about conquering , and will yet goe on to conquer sinne in us ; he will not doe it at once , he is in subduing our corrupt lusts unto us , as hee did the Canaanites to his people Israel , by little and little . If sinne be but a dying in us , that is , if wee can but hate and detest it ( for the life of sinne is the love of it , and then it dyes in the will when wee begin once to hate it : ) this is a pledge unto us of more grace , and further sanctification .

Ob. Yea , but God hath promised that his children shall grow , this I doe not , but rather stand at a stay .

Answ . Gods people doe grow indeed , but yet their growth admits of some desertion , of some interruption , and yet it is truely termed a growth : as a childe may be said to grow till he come to his {αβγδ} his full stature , though by a fit of sicknesse he may be held backe .

A tree when young , is rightly said to grow , though in the hard of winter it seemes dead and dryed up : So here .

Againe , the growth of a Christian is insensible , as that of the corne in the parable uttered by our Saviour ; and as that of a tree , which that it is growne we see well , but how and when it grew wee see not : and such is our growth in grace .

Wee neede not doubt but that we are growing , if we can but find these signes in our selves .

First , more and more sense and sight of our corruptions ; as pride , selfe-love , hypocrisie , and the like : for the more life is in any , the more sense , the more he feeles his corruption , as it is corruption , the more grace is in him .

Secondly , againe if our appetite growes , we are more earnestly desirous of grace and holinesse than ever ; with a judicious , and rationall appetite . Rationall desires after peace , argue growth in that grace we desire .

Thirdly , constancy in the use of the meanes of grace , is a signe of growth .

But fourthly especially , if we grow down-ward , if wee grow in the roote , if we become more humble and low in our owne eyes , more mercifull toward others , &c. The better any one is , the humbler he is alwayes , and the more any one growes in grace , the more hee growes out of himselfe . These things therefore must not trouble you : if you can finde these notes in your selves , ye are certainely children of God ; and in that name blessed men and women : Hold this as the maine conclusion still , and never curse whom God hath blessed , but blesse with God , and oppose this title to all temptations within , and to all indignities without , that are any way cast upon us by men . Say , Men call me this or that by way of contempt or disgrace of my person ; But what of that ? God calles mee his childe , and that 's honour enough ; yea , with that Christian Emperour Theodosius , wee should esteeme it a greater dignity to bee the childe of God , and a member of his Church , than to be the head of an Empire : yea , God hath herein done farre more for us , than if hee had made us Kings of men , or Emperours of Kings themselves .

Vse . Now to shut up all : Is every peace-keeper and peace-maker a childe of God , and so truely blessed ? Let me then revive my former exhortation unto you , that you would keepe the peace as ever you hope to be happy .

Wee might command you in the Kings name to keepe the Kings peace . If a poore Constable comming unto you in the name of a mortall Prince , and charging you thus , you dare not but obey him , and all is hush't presently : how should you much more hearken to him that chargeth you with this duty from the King of heaven ?

And as you must study peace your selves , so you must be peace-makers too . I know it is a tedious and a thanklesse office , for men come off slowly in businesses of this nature , they sticke long , and will not stirre with a little : Oh what a thing it is to pull downe a proud person , to humble a silly creature ! It happens often to one that deales with men in these matters , as with him that strives to part a fray ; he shall carry away blowes from both parties . So Thucydid . lib . 1. histor . saith . A man that will undertake to mediate betweene neighbour and neighbour , shall be sure to be censured , and of two friends lose one at least , and perhaps both : But let not that dishearten us from the worke , sith it is the Lords ; and however men deale with us for it , he will esteeme such his children , and hath pronounced them blessed . Therefore be not discouraged , &c.

A man will venture somewhat when hee seeth a towne on fire , yea , if it be but some one house in a towne , somewhat a man will doe to the quenching of it . And will you not then doe as much for the bodies and soules of men , when this unnaturall fire of contention is kindled amongst them ? A man that comes to set a bone that is out , makes no matter of it ; though his patient complaines of him , cryes out against him , reviles him haply , and gives him very hard language , he goes on with his worke neverthelesse : so must you be content to take a little paines , and to receive but hard measure at their hands whom you seeke to set in joynt againe ; for so shall you interest your selves into the blessing here pronounced by our Saviour upon all peace-makers , that they shall be called the sonnes of God .

FINIS .

The one and twentieth SERMON . MATTH . 5.10 . Blessed are they which are persecuted for righteousnesse sake : for theirs is the kingdome of heaven .

WEe are now come to the last step , to the last beatitude here mentioned by our blessed Saviour ; Blessed are the persecuted . And touching this , there are many questions which make much to the cleering of the text .

Quest . 1. First , whether the suffering of persecution may be reputed a blessed thing ?

Answ . For answer whereunto : Persecution , or suffering falles under a double consideration . First , as it is a suffering simply considered : And so it is no blessed thing to suffer . For , then it were a thing to be desired , and prayed for ; and then by going to heaven wee should lose a part of our happinesse .

Next , persecution is to bee considered as it is clothed with divers circumstances ; as it referres first to the cause for which a man suffers : secondly to the person , who it is that suffers : thirdly to the manner how hee suffers ; and fourthly to the reward and consequents that follow upon his suffering of persecution . And so to suffer in the Lords cause , as a righteous person in such a manner , as that heaven may follow upon it , this makes the thing a blessed thing .

Quest . 2. But it will be here demanded , Sith to suffer persecution is not simply a blessing , why then doth our Saviour here ranke it among those things that render a man simply blessed ?

Answ . Wee answer : Our Saviour is not here onely to deliver the parts of happinesse , but the way also to it , and the signes of it . Now persecution is a meane and a way to happinesse , as hereafter shall be shewed more at large , &c.

Quest . 3. But why doth hee reserve this to the last place ?

Answ . There is great reason for that . And first , to imply what is the course of Christianity , which begins in poverty of spirit , and ends in persecution , as our Saviour here sets downe the bounds . Secondly , to shew Gods usuall way of dealing with his people , which is not to give them up to persecution , till they be prepared for the bearing of it , by being first made poore in spirit , pure in heart , meeke , mercifull , peaceable , and the rest .

Quest . 4. Our last question is , In what manner doth the Lord deliver this last Beatitude ?

Answ . Hee insists more on this , than on any of the rest . His point is , The persecuted man is a blessed man . This speech of his he addresseth , first to all Christians in generall , vers . 10. secondly to his Disciples , there present , in particular , and in them to all faithfull Ministers , vers . 11.12 . Blessed are yee , when men shall revile you , and persecute you , and shall say all manner of evill against you falsely for my sake : rejoyce and be exceeding glad , for great is your reward in heaven , for so persecuted they the Prophets that were before you . And because this point needs both proofe and explaining , our Saviour wisely dwels on both .

For explication ; Not every one that suffereth is a persecuted person presently ; but to the making up of Martyrdome , these things must concurre . First , the cause must be good , for which hee suffers ; it must be for righteousnesse sake . Secondly , his person must be good too ; it must be wrongfully that a man suffers , vers . 11. Men must say and doe all manner of evill unto you [ falsely ] that is , without all cause given them by you , or desert on your part . Thirdly , there must be good aymes in a mans sufferings : it must be for Christs sake that hee is persecuted , or , for the Gospels sake , as Marke hath it . And this is that our Saviour speakes by way of explication of the point . Now for confirmation of it , Christ gives the proofe in these words , For theirs is the Kingdome of heaven .

Every one that hath interest into heaven , is a blessed man : But so have the persecuted for righteousnesse sake ; Therefore they are blessed . We wil stand no longer upon these things , but hasten to the instructions that arise out of the words .

And first , from the order here observed : you see where our Saviour begins , in povertie of spirit ; and where hee ends the doctrine of mans blessednesse , in persecution . The particulars instanced by our Saviour in the former verses , are the most of them all passive , and such as a man would thinke , should free any one from persecution . For , what hurt can there be in poverty of spirit , mourning over a mans owne and others sinnes and miseries , a patient puting up of injuries , earnest appetite after righteousnesse , and the rest above-named ? A man would thinke , there were no prospect in these at all toward persecution . And yet you see our Saviour would have every one of his , after all this done , as hath beene afore-shewed , to expect persecution , and therefore closeth up all , with Blessed are the persecuted . From the Order then , we see thus much .

Doct . 1. Every man that would be Christs true Disciple , must looke for persecution . Bee he never so humble a man , never so meeke a man , never so mercifull , pure , peaceable a man , be hee what hee will be , if he will follow Christs steps , and climbe up to heaven by his staires , he shall ( sooner or later , in one kinde or other ) have occasion to learne this lesson . You see our Saviour teacheth it here . and indeed where doth he not teach it ? Ioh . 16. at the beginning , In the world you shall have trouble ; you that are bought out of the world , you that do testifie against the wickednesse of the world , that the workes thereof are evill , yet you shall have trouble in the world . Trouble ? You wil say , why , who hath not trouble in the world ? this is nothing strange to any one : yea but Christians shall meet with speciall troubles here , vers . 20. Verely , verily I say unto you , that yee shall weepe and lament , but the world shall rejoyce : yee shall be sorrowfull , &c. Here is the portion now of a godly man , of every one that will be Christs Disciple , hee shall know what to trust to : Christ talkes to his of nothing but weeping , and tribulation , and molestation , this must be their portion , while the world in the meane time laughes and rejoyceth . So Mat . 7. Our Saviour tels us , that the way to heaven is a strait way , a perplexed , afflicted , persecuted way , that is the force of the word there used . A man travels toward heaven , as the Israelites did toward the land of Canaan . Hee must passe through a vast and terrible wildernesse , he must meet with a red Sea , encounter with Serpents , with Gyants , &c. hee shall finde a world of businesse , before hee comes at heaven : it is a strait and narrow way that leades to lift ; so saith Christ , and so also his Apostles : Act. 14.22 . As they returned to confirme the soules of the Disciples , they exhorted them to continue in the faith , and assured them , that through many tribulations wee must enter into the kingdome of God . Yea the Apostle Saint Paul growes to a generall Axiome . 2. Tim . 9.12 . All that will live godly in Christ Iesus , shall suffer persecution : let them looke for it in one kinde or other , in one degree or other , there is no avoyding of it . Thus the Apostles all with one mouth give testimony to this . And to which of the Saints can you turne you , from the beginning of the world , that hath not proved and found the way to heaven , to bee a persecuted way ? Aske Abraham , aske David , Iacob , Paul , &c. they doe all affirme , and give in this testimony , That whosoever will be a godly man , he must suffer persecution . Aske what the state of the world from Ismael downward was ; the Apostle tels you Gal. 4.29 . That as then he that was borne after the flesh , persecuted him that was borne after the spirit , even so it is now . Nay , aske how it was from Abels time , and so downward ; Saint Iohn makes answer , that Cain , who was of that wicked one , slew his brother : And wherefore slew he him ? Because his own workes were evill , & his brothers good . Wherupon he infers in the next verse , Marvell not , my brethren , if the world hate you , 1. Ioh . 3.12 , 13. Whereupon Saint Ambrose , Nullus Abel , &c. There is no Abel , saith hee , but hath his Caine ; no good man , but hath his persecutor : So that we may conclude , that what soever he be that will live godly , he shal suffer persecution . This saying is faithfull and true , it ever hath beene , is , and shall be so to the very end .

And the reason of this point is cleere , whether we looke to the persecutors , which are many ; or to the persecuted , which are obnoxious ; or lastly to God , who for good ends and reasons gives way unto it , that his sheepe should have a course now and then .

For the first of these : The Church of Christ , and every particular member thereof is so surrounded & beset with enemies on every side , that they cannot so much as once peepe out , but one or other is presently ready to reach them a rappe .

And first , Devils are their enemies ; for number many ; for power , mighty ; for paines , diligent ; for malice , violent : so that in respect of them , Gods people can have but little rest . One lyon , or one wolfe is enough to worry and destroy a whole flocke of sheepe , how then should Gods little flock escape among so many lyons and Devils ?

But secondly , As there are many Devils that molest the people of God , so there are also many men to second them herein , some without the Church , and some also within . If you looke without the pale of the Church , there is nothing to be seene but lyons , wolves , tygers . The darke corners of the earth are even filled with cruelty , as speakes the Psalmist . There shall you finde an heard of Atheists , a drove of Turkes , an abundance of enemies that conspire against the Church . And within , there are false , and true brethren , both of them ready to persecute and vexe their mother , the Church . First , there are some false brethren , ( true enemies ) that being of a bastard-brood themselves , doe carrie an aking tooth against all the true children . So it was , you know , in Abrahams family , there was in it a secret Ismael , that persecuted him that was borne after the spirit . These home-borne enemies are the most pernicious of all ; as in the body , those diseases are most tormentfull that are bred within a man , so here : Hence that sorrowfull complaint of the Church , that her owne sonnes had vexed her : Cantic . 1. that is , such as pretended to bee her sonnes , were the instruments of her trouble . Nay not onely false brethren , but even true Christians sometimes , though they will not persecute the cause of Religion , yet will they molest and disquiet their fellow-brethren , through passion , pride , selfe love , and other corruptions drawing them thereunto ; like as sheepe when they are wanton , will dash one against another , and almost breake one anothers heads : and as wee commonly see it in children , that live in the same house , yea that tumbled in the same belly , for very trifles sometimes they will fall out and scratt one another , yea draw blood and bee ready to teare out one anothers eyes ; so it falles out other whiles among the children of God . Thus it ever hath beene , and thus it will be so long as the Church gives sucke ; and the Church must be suckling and teeming still , till Christ come againe .

Secondly , there is reason for this point , if you looke to the parties persecuted , whether you consider their spirituall estate , or their outward . For their spirituall estate , their goodnesse , first , is a speciall object , a faire marke for euery enemy to ayme at . The true Christian in this respect , stands as a Beacon on a hill , the blaze whereof must needs be farre seene in a darke night . Now there is nothing but darknesse about the wicked : And hence is it , that the very name of Christianity , the very face of honesty , procures a great deale of envy and trouble from the world .

Consider Gods people next in their infirmities ; they are not alway so wise , but that they throw themselves into needlesse troubles , brakes and molestations . Thus if you looke upon them in their inward estate , there is reason for their persecutions . And secondly , for their outward estate , Gods people are not alway so great , so mighty , so much countenanced in the world , but that any one that stands ill-affected to them , may dare to venture on them : yea it hath beene ever found the next way for men to ingratiate themselves with great ones ( as of old with the persecuting Emperours ) and to get preferment in the world , to bring up an ill report upon religion , and to persecute those that professe it . This the world applaudes , and rewards ; and therefore there can never bee wanting such , as shall molest the true Christian , he being so weake in himselfe , and lying open so many wayes as he doth , to so many enemies : for he may be persecuted in his owne person , he may be persecuted in his children and people about him ; hee may be persecuted againe in his head Christ , in his mother the Church , in his fellow-members the Saints ; how then is it possible hee should scape a blow ? When a man shall bee encompassed , and beset round with theeves , whereof one lets drive at his head , another at his heart , another at his legges ; some fight before him , others behinde , &c. it is a thousand to one , but some of these blowes will light on his skinne : Even so it is with all Christians ; they have so many blowes to ward , and so many enemies to encounter , that it is impossible to escape them all , but they shall smart by some .

Wee see some reasons now why all Christs Disciples must passe through persecutions . But what ? may some say , Is there not a God that over-rules all ? and will hee looke on , and let the just man suffer ? Yes , there is a God over all , and such a God , as doth exercise a gracious providence over his people , else it would bee farre worse with them than it is . But God for speciall purposes , and that thereby hee might worke his owne ends , gives way to the persecutions of his people : as

First , That he may draw them farther off from hell , weane them from the world , drive them from the tabernacles of Cham , take them off from wicked company , &c. upon which they would fawne but too much , did not they frowne . It is well for us , that the Devill comes no more to us as a fox , but as a lyon ; for hee doth ever most harme , when hee gives least warning . This the Lord knowes , and therefore doth he often let out the chaine , that hee may persecute his people . And indeed it is never better with the Church , than when the Devill chafes and rages most in his members : if the wicked should fawne on us , as we many times doe on them , it would bee worse with us , for their smiles doe us more harme than their fownes , presence than absence .

Secondly , hereby God drawes us nearer to himselfe , and to one another . And first to himselfe ; for as chickens runne apace to the damme , when there is danger towards them : and as children make to the mother , when they feare any threatning crosse : and as the traveller makes haste to the hedge , when he is o're-tane by a tempest : so it is here . Christians never pray so heartily , deny themselves so thorowly , cling so fast to God , as when a storme is towards . And as they are drawne nearer to God by persecution , so are they also to one another . The outward storme of persecution beating upon them from others , increaseth the inward heate of affection one towards another : misery breeds unity : it fating with them here , as with a flock of sheepe , which so long as the sunne shines upon them , and they may feed at quiet , they will scatter and disperse themselves over a whole field , but turne a dogge in among them but a while , and there they will gather on a knot , heape together , make head , and set their face against the common enemie . So Gods people in times of peace , and when all goeth well with them , they will stout it and strange it , and not know or owne one another ; but let a storme of persecution arise upon them , and then they will be glad to hold together , and do one another the best helpe and comfort they can , in that common danger . Never did the Church of God shew so much charity , mercy and love , as in times of persecution , insomuch as divers have been thereby detected . And these are some of those ends wherefore God gives way for his people to bee persecuted . There are yet other many besides , as , that persecution is as a fire to trie Gods people , it discovers the thoughts of many hearts , as Simeon saith , Luc . 2. It rubs off the rust & brightens their graces , quickens them to prayer , makes them to understand , both themselves , how helplesse and impotent they are ; and God , how able he is , how sweet he is , and how seasonable he is to his people in their greatest extremity . In a word , it teacheth a man a thousand good lessons , and therefore the Lord permits it .

The point is cleere enough , let us therefore proceed to make some Use of it .

Vse 1. First let it serve for instruction to standers by , such as have not yet given up their names to Christ , nor received his presse-money : These must learne , as not to strange at the persecution of Gods Church , or to stumble at it , so to forecast it ; and be resolved of this , That if they will bee Christs disciples , they must looke for persecution . It fares many times here with young beginners , as it doth with little schollers , when they are first brought to the schoole ; so long as they bee fed and drawne on with figges and plummes , they will bee content to come : but when they once heare of roddes and hard lessons , they quickly fly off , and will come no more : so that they more discredit the schoole in not continuing at it , than if they had never come to it all . So many , if they might bee still at ease , and goe to heaven in a feather bed ( as they say ) they could be content to set forward , and like it well : but when they come once to heare of roddes , and such hard-meate as persecution , they soone fly off , start backe , will goe no further .

These discredit Religion , which they had taken upon them to professe : and therefore the Lord makes proclamation here , as he bad the children of Israel doe when they went out to battell , Deut. 20. What man is there that is fearefull and fainthearted ? let him goe and returne to his house , lest his brethrens heart faint , as his heart fainteth ; and so he doe more harme with his face , than he can doe good with his hands .

He that will build the tower of godlinesse , must first sit downe ( as our Saviour shewes ) and cast the charge of it , whether he be able to support the cost of the building : for otherwise , he shall be forc't to give over with shame enough to himselfe .

Hence is that peremptory and plaine speech of our Saviour , so often in the mouthes of the Evangelists ; Whosoever will bee my disciple , let him deny himselfe , take up his crosse , and follow me . Three hard lessons I confesse , but yet such as must be learned by all that will be the disciples of Christ .

First , He must deny himselfe .

And this , first in persons : secondly in things . For persons : He must deny himselfe in his father , mother , children , friends , all , or else hee is not worthy of Christ . And for things : He must forsake houses , lands , goods , ( as our Saviour told him that would first dispose of his goods , before hee followed Christ ) yea even to his very bed , as it was said to that fellow , that came with Master , I will follow thee whithersoever thou goest . The foxes , saith our Saviour to him , have holes , and the birds have nests : but the sonne of man hath not whereon to lay his head . Thus he that will give up his name to Christ , must needes deny himselfe .

Now , as there may be many Masters in one and the same man , ( according to that of S. Iames , My beloved , be not many Masters , Iam . 3.1 . ) so every man hath many selves within himselfe . Here then a man must deny himselfe in his profit , deny himselfe in his credit , in his pleasure , ease , &c. He must take himselfe in his owne hands , as Abraham did his Isaac , and offer up himselfe to God ; hee must sacrifice all , let goe all . A hard lesson , but yet such as must necessarily be taken out by all Christs disciples .

Secondly , He must take up his daily crosse .

Every day brings its crosse along with it : This a man must beare with patience , and make his best of it , if he will belong to Christ . Many can talke of persecution when it is a farre off , and oh how they could beare it , if such a thing should befall them ! But how doth this man carry himselfe in his locall , personall , present crosse ? He that cannot beare that paines , that cumber , that sicknesse , that cannot patiently undergoe in some degree the crosses that come upon him daily , is ill provided for to dye at a stake , or meete with other persecution . Therefore , if you will be for Christ , learne to beare your daily crosse : Begin with that .

Thirdly , He must follow Christ .

Why ? What did he ? S. Lukes telles us , That he steeled his countenance , he set and confirmed his face to goe up to Ierusalem against all winde and weather , and would not be beaten backe . So must wee shew our selves alike forward and resolute to suffer for Christ , if called thereunto . Hee suffered for us at the hands of God and men , we must also for him , at least in preparation of heart . He suffered for us many wayes , as Cyprian ( after his manner ) expresseth it ; he was sawde in Isay , sold in Ioseph , persecuted in David , deceived in Iacob , sacrificed in Isaac , &c. let it not seeme grievous to suffer a little for him , but be content to put your necks under the yoke of Christ ; learne to deny your selves ( he that can deny himselfe in his beloved lust , it is certaine that hee would dye for Christ , if hee were put to it ) take up your daily crosse with much aequanimity and patience , and follow Christ through thicke , through thin , that you may be able to answer Christ in a passive obedience , as well as active : For all that are his must suffer persecution . Indeed the Lord hath respect to the strength of his servants , and ( as the Prophet speakes of the husbandman , Isay 28.27 . ) Hee beats out all his corne , but not all with the same instrument : upon some he turnes about the cart-wheele , and thresheth them out with a flaile ; some others againe are beaten out with a staffe , and some with the rod . Such is Gods dealing with his people ; all are not broken with the wheele , because they cannot beare it , but all are thresh't . And as it was in Abrahams sacrifice , All the creatures were slaine , but not all divided , and cloven in the mid'st . So here : For every one shall be salted with fire , and every sacrifice shall be salted with salt , Mar. 9.49 . But we hasten to another Use .

Is it so , that every one of Christs disciples must meete with persecution ? Let this teach all those that are entred into Christianity , many lessons .

And first , let us walke with due respect to their brethren , who for as much as they have their hands full otherwise , let not us create them more by mutuall vexations . What ? be there not Tigers enow , Wolves enow , Dogs enow to worry Gods lambes , but Christians must needes bite and devoure one another ? and turne if not worry-sheep , yet at least weary-sheep . Dare any of you ( saith the Apostle ) having a matter against another , goe to law before the unjust , &c. You that are servants to the same Master , drinke of the same cup , hope for the same heaven , &c. dare any of you goe about to sue one another , traduce one another , blemish one another , and so through one anothers sides to wound Religion it selfe ? This is an high presumption : And it is also an high expression of the Apostle ; and therefore wee will speake lower unto you , and say as Moses to those two Israelites that strove in Egypt ; Wherefore smitest thou thy fellow ? You are brethren , and in a strange land , ( two forcible arguments ) therefore you of all others should comply and agree together . And to the same purpose is that speech of Nehemiah to the people of his times ; It is not good , saith he , that you doe : ought ye not to walke in the feare of our God , because of the reproach of the Heathen our enemies ? Wee have those about us that watch for our halting , and our weakning : therefore we should accord and hold together .

Thus he . And is not the same case ours ? Have wee not the enemy in our Land , such as doe not cease to upbraide us with their union , but our breaches and dissensions ? Should wee not therefore linke together , if it were but for the reproach of the enemy ? And what saith the Apostle ? If yee provoke , and bite one another , take heed lest yee be devoured one of another , or at least one with another , by a common enemy . If therefore , there be any consolation in Christ , if any comfort of love , if any mercy to others , yea , if any providence for your selves , doe not weaken one another by idle suspitions , unkindnesses and divisions , and so encourage the common enemy ; but be yee like-minded , having the same love , being of one accord , of one minde .

Secondly , with respect to God .

Let this point teach us , first to looke backe , and sith persecution is the portion of all that belong to Christ , let us returne to the Lord his tribute of praise for our so long-lasting peace , and freedome from the fiery triall of persecution : of which wee may truely say what the Poet doth of sinne , Happy is he that hath least of it . And this is the happinesse of us of this Church . Somewhat we have had indeed of persecution ; for else we could not prove our selves a true Church : which is ever like unto Moses his bush , that burnt , but consumed not . The time hath beene , that Sathan hath beene let loose at us , and then he plaid the Devill , and more than the Devill ; since that he hath beene tyed up , in a great measure , yet so , that hee still casts up flouds of reproach , and disgrace , against our Church : as , that it is but a faction , and our Religion a very patchery . One of our Adversaries saith , that we are no better than Turkes ; Vid . Rayn . Possevin . &c. another telles the world , that we are all Atheists , and our Religion no better than a compound of errours , heresie , and of all irreligions ; that there is no God acknowledged by us , and no goodnesse to be found amongst us . Thus they take liberty to wound us at pleasure with their tongues and pennes : but what 's this ? Wee have not yet resisted to blood , as the Apostle saith . Oh my Brethren ! when I cast mine eye backe on former ages , and forreine nations , and there looke , and see their racks , their strappadoes , their pincers , their flames , &c. with infinite other sorts of meanes of putting them to torment ; when againe I looke on the Church abroad , and see their continuall feares & dangers , how they come to Gods house with their lives in their hands , with their Billes in their hands ; how some of them have had their hands and other parts whipt off when they were at their prayers , &c. When I consider what massacres , butcheries , blood-shed , tortures , torments , miseries others have seene and felt , and sweat under ; and then reflect upon our selves , and see such a blessed peace at home for so many yeares continued , I cannot but take up the Prophets words , and say , What is England above other people , that God should so respect it , or what are wee of this Kingdome , that hee should so greatly regard us ? Let the consideration hereof enlarge our hearts to thankfulnesse , and never let a few wants make us except or complaine against the present peaceable government , but be thankfull for the many many benefits that we enjoy under the same . Thus for time past .

Now for the future , let us all be by this point instructed to prepare for persecution .

Object . These are not dayes of persecution , therefore this exhortation is unseasonable .

Answ . The times indeed are cleare and calme as yet , but who knowes not that it is good wisdome , in summer to provide for winter , and in faire weather to lay in for a rainy day ? Cypr . vbi supra . Non semper saviunt Nerones ( saith an Ancient ) sed nunquam cessat Diabolus ; There are not alwayes Tyrants to persecute the Church , but the Devill will never give us rest . As hee dealt with Christ our head , so doth he still with the Church : Hee tryed him at first with an alluring temptation , but afterward ( when he could not so prevaile ) with a more hideous ; fall downe ( saith he ) and worship mee : A motion made more out of desire to vexe our Saviour , and grieve him , than out of hope to prevaile with him . And such is his manner of dealing with us ; if hee can overcome us by faire meanes , that is his first desire and attempt , but if that take not , then he roares upon us , shewes us his clawes , playes the Devill indeed .

Ob. But may not a man by wisdome so carrie the matter , as to prevent troubles ?

Answ . Some he may , but not all , unlesse he will disclaime his Religion , and renege Christ : But if a man will make conscience of his wayes , and leade an upright life toward God and man , all the wisdome in his head shal not save his head whole ; witnesse David ; one would thinke that such a one as hee should live quietly , and escape all trouble , being so exceedingly back't as he ; for hee was allyed to a King , he was a comely man , an amiable man , a proper man . Besides that , hee was rarely qualified ; for he was a fine Poet , an excellent Musician , a brave Souldier : more than this , hee was exceeding wise , and passing humble , which ( if any thing ) will beare a man through all , without molestation : but none of all these could save him from persecution . Let a man be never so meeke , mercifull , pure , peaceable , &c. as our Saviour here tells us ; let him bee but honest , and goe beyond others in goodnesse , envy and malice will flie in his face . Therefore you must all bee called upon to prepare to suffer from any sorts of men , any kinde of persecution ; Whosoever he be that will live godly shall suffer , looke for it . If you tread on the Devils head , 't is certaine hee will have you by the heele : and from all persons you must expect it , friends as well as foes , and friends of all sorts , naturall , spirituall , any , all .

Ob. Oh , saith some man , I could well enough endure to bee wrong'd or vext by an enemy , but when hard usage comes from a neighbour , from a kinsman , yea , from a Christian man , this cuts deepe , could I ever have looked for this ?

Answ . Yes , from all sorts of people you must expect it , from carnall brethren and kindred you may expect all manner of persecution , and from spirituall too , some molestations ; for some are weake , and weaknesse is both medling and captious ; for this winde blowes out of every coast .

And as from all sorts of men , so for all kinds of persecution must you bee fitted . And here it is good , that you sometimes tempt your selves , and say , Now I fare daintily , but how could I doe to feed on hard-meate ? Now I lye delicately , but how could I endure to rouse in the straw , ( as Mr Philpot said ) or to lye on the earth ? Now I live at libertie , and enjoy a good ayre , but how could I away with a close and loathsome dungeon ? Now I enjoy many blessings , but how could I doe to want them all ? How could I endure to see mine husband at a stake , my children chopt in pieces , or sprawling on a speares point ? Am I able to undergoe these trials ? Thus should we be often tempting of our selves , what wee could doe if wee were put to it , and so be ever provided for the worst . I doe not say that God will trie us in this manner , I hope better , but sith it is so , that all that are Christ's are subject to all kinds of persecutions from all sorts of people , let us therefore be advised to get on us that compleat armour of God on the right hand and on the left , that you may bee able to stand fast in the evill day : And that wee may wield this Armour the better , get Gods Arme too , for the Devill and the world will be too hard for us , if wee set upon them in our owne strength : when wee are called to buckle with famine , with fire , with the sword , &c. our flesh quakes at the thoughts of these evils ; Therefore bee strong in the Lord , and in the power of his might , as the Apostle exhorts . There is no temptation so strong , but God can master it ; no persecution so sharpe , but God can sweeten it ; he can make a man sing in prison , as the Apostles did ; yea sing in the flame , as the Martyrs did : Therefore get Gods strength first , and then put on the whole armour of God , the girdle of truth , the shield of faith , the brest-plate of righteousnesse , with the rest of the pieces , Eph. 6. apply them close to your selves , employ them against your enemies , watch , stand still upon your guard , pray with all manner of prayers , call in the helpe also of others ; and having done all , stand fast . And to this end , begin to bee a Martyr now : For there is a double martyrdome ( as the Authour of that worke falsely ascribed to Cyprian , De dup . Martyrio saith : ) First active , which consists in slaying our corruptions , mortifying our lusts , &c. begin with this . Secondly passive , in suffering hardship for Christ , as a good Souldier . Learne now before-hand how to be able to fare hard , lye hard , goe hard , &c. so shall you bee fitted for the worst that can befall you .

FINIS .

The two and twentieth SERMON . MATTH . 5.10 . Blessed are they which are persecuted for righteousnesse sake : for theirs is the kingdome of heaven .

GReat is the mysterie of godlinesse , that is , All things belonging to piety are carried in a mysterie . Here is strange doctrine delivered : viz. A mans happinesse begins in poverty , and ends in persecution .

Wee have passed through all the former steps to mans blessednesse , and now we are upon the last , where all goodnesse must end persecution . How farre persecution may carrie a blessing , and in what sense it is said to bee a blessed thing to suffer persecution , wee shewed you the last day : what time also wee commended unto you the maine point from the connexion ; and that was , That every of Christs true disciples must looke for persecution . Though he exercise all the forementioned graces , which are such as a man might thinke would beare one through the world without persecution , yet they must reckon upon it , they shall be persecuted : and thereupon our Saviour here fals upon the doctrine of persecution , Blessed are the persecuted .

The words are spoken by way of preoccupation . Our Saviour here prevents an objection : for some might say , If I should apply my selfe to this method here set downe in the verses going before , I should be hated , reviled , persecuted , and how then could I be thus blessed as you speak of ? Nay , saith our Saviour , notwithstanding all this , if you be such as is before described , poore in spirit , sorrowfull for sinne , pure , peaceable , meeke , &c. though you be persecuted , yet neverthelesse yee shall be blessed ; So then another thing that we have to take up from the words is this .

Doctr . That persecution is not any perjudice or barre at all to a mans blessednesse . If a godly man be persecuted , hee is never a whit the farther from blessednesse , for that to bee persecuted and withall blessed , are not termes incompatible , they may and oftentimes doe meet in one and the same person . Hence it is , that they are here coupled by our Saviour , and exprest both in a breath . Blessed are the persecuted . Hence the Apostles often , as Saint Iames , cap . 1.12 . Blessed , saith he , is the man that endureth temptation , ( yea though it bee the firery triall ) for after he is tried a while ( that is all the hurt it shall doe him ) at last hee shall be a blessed man , hee shall receive a crowne of glory : So Saint Peter : If yee be reproached for the name of Christ , happy are yee . 1. Pet . 4.14 . So that it is a piece of a mans happinesse ( at least an appendant ) to be reproached for Christ . To the same purpose is that we reade , Revel . 14 13. I heard a voyce from heaven saying , unto mee , Write , Blessed are the dead which die in the Lord from henceforth , yea saith the Spirit . If man had spoken it , the truth of it might have beene called into question , but now the Spirit hath said it , there is no place left for doubting . And of whom speakes the spirit here , that they are blessed , but of such as suffer'd in the quarrell of Christ under Antichrist ? though they were persecuted to the death , yet were they in all this blessed men . So that you see blessednesse and persecution may agree in one proposition ; they may also concurre in one and the same person ; witnesse David , a man he was after Gods owne heart , and yet persecuted : witnesse the Prophets and men of God of old , So persecuted they the Prophets that were before you , as it is in the verse immediatly following the text : witnesse the Apostles of Christ , concerning whom Saint Paul testifies in the name of himselfe , and of them all , that they were persecuted , though not forsaken , &c. witnesse hee that is beyond all exception , Christ himselfe , God blessed for ever ; and yet was hee persecuted in his owne person , and is still persecuted in his members , Saul , Saul why persecutest thou me ? so that persecution , you see , doth no whit impeach the Christian mans happinesse .

The truth of this will be yet further apprehended , if you looke upon a Christian in his severall happinesses . First , subjective and formall , secondly , objective ; thirdly , locall .

For the first of these : A Christians formall , inherent , inward happinesse , it stands in the image of God ; in being like his maker .

Reas . 1. The creatures happinesse is his holinesse . Now persecution is no hinderance to a mans holinesse , whether you consider it in the roote or fruite .

Looke upon holinesse in the roote and habit , and it is no whit diminshed or obscured by persecution . Indeed persecution may take off the leaves with its violent blasts , as a storme : but the sap continues still . And as when corne is winnowed , the fanne disperseth and drives away the chaffe , but the wheat abides . And as when gold is cast into the fire , the drosse indeed is severed from it , and wasted , but the gold ( if it be good ) continues without diminution : So doe all the graces of the Spirit in time of persecution . S. Peter instanceth in one , and that 's faith , 1. Pet . 1.7 . The triall of your faith is much more precious than that of gold that perisheth , though it be tryed with fire , &c. What hee saith of faith , is true of the rest : humility , wisedome , patience , &c. they lose nothing of their life by persecution , but rather increase and gather lustre . One may be as wise a man , as humble a man , as holy a man , as patient a man every way in persecution , as out of persecution .

And what we say for the roote , the same is altogether as true of the fruit of holines . A Christian hath never so much opportunity of exercising so many graces , or any grace so much , as in times of persecution . Some graces of the Spirit ( like weapons of warre ) in times of peace and prosperity lye and rust , which in time of warre , in dayes of persecution , are scowred up , and made fit for use . Then a man shall have occasion to improve all the wisedome , all the courage , all the patience , all the faith and goodnesse that hee hath , every of these will be used , and seene in their turnes .

Besides , now a Christian is put to it more than ever he was ; therefore he must pray more than ever , search more narrowly into himselfe than ever , cling closer to God than ever hee did before . At other times he did good duties , but in jest , as it were , but now he comes to God , and stands before him in good earnest , &c. At other times he fights under Christ onely as in a schoole of fence , but now he is put to it in the quality of a souldier , under his captaine Christ ; hee comes , as it were , to the push of pike , he fights for his life , &c. So that persecution you see is no hinderance to a mans inward happinesse ; for the more grace is exercised , the more it is brightned : it growes in a mans hands , as the loaves did in the hands of Christ .

Reas . 2. And secondly for that happinesse of the childe of God , which wee call objective , and outward .

A Christian man lives more in Christ than in himselfe , in him it is that he reignes and triumphs , his happinesse lyes in Christ . Now , can persecution make any separation betweene Christ and his members ? Is Christ such a shepheard as doth desert his flocke in times of danger ? Is hee such a parent as will renege his childe ( as the blind mans parents had almost done him Ioh . 9. ) when trouble comes upon them ? Nothing lesse . The Apostle assures us the contrary , Rom. 8. Who shall separate us from the love of Christ ? Shall tribulation , or distresse , or persecution , or famine , or nakednesse , or perill , or sword ? ( As it is written , For thy sake we are killed all the day long , we are counted as sheepe to the slaughter ) Nay , in all these things , &c. For I am perswaded that neither life , nor death , nor Angels , &c. shall be able to separate us from the love of God , which is in Christ Iesus , our Lord . So wee see , that come what persecution can come , it shall not be able to make a divorce betweene God and us : God will love us still ( and that 's the life of the creature ) he will favour us still ; and it is a happinesse to be a favourite in heaven , if any where : but God will love his people as well at the barre , as if they were on the bench ; as well in an iron chaine , as if they had about their neckes a chaine of gold . As the Goldsmith loves his gold as much when it is in the fire , as when it is in his purse : so God his children , he knowes their soules in adversity .

But what 's love , without the fruits of love ? Therefore God seales up his love to his people persecuted , more than at other times ; then is hee specially present with them , as he was with Paul , Act. 18.9 . when hee bad him , Bee not afraid , but speake , and hold not thy peace : for I am with thee , and no man shall set on thee to hurt thee , &c. And indeed that man cannot be hurt , that hath God with him , and for him , as Paul had . If he be in Corinth , God is there ; if in the dungeon , God is there too : If Daniel be in the lions den , his God will bee with him . Where-ever his people are , there will God bee also , and where God is , heaven is ; and therefore happinesse .

Neither is God with his servants as an idle spectator of their sufferings ; for what is company without assistance ? but hee is with them by his power , and by his comforts to succour and support them in their greatest needes . Esay 43.1 , 2. Feare not , for when thou passest through the waters I will be with thee , and through the rivers , they shall not over-flow thee : when thou walkest through the fire thou shalt not be burnt : neither shall the flame kindle upon thee . And it is certaine , that the Lord reveales himselfe then most comfortably to his people when the world and the devill discover their greatest malice . when hell opens her mouth against the first Martyr Stephen , then heaven opens over his head to receive him : And when the devill shewes himselfe against him in his owne likenesse , then Christ appeares unto him , standing at Gods right hand , for his defence ; so that his comforts shall over-top his misery .

Now therefore for as much as persecution cannot keepe a Christian from the love , company , and comfortable assistance of God , it cannot hinder him from happinesse : Give a man God , and cast him into the sea , as the old proverb is ; with him a man cannot miscarry .

But let us consider of a third happinesse of a Christian , which we call his locall happines , when he shall be and dwell with God in heaven .

Doe persecutions beare the keyes of heaven and hell , to let in and shut out at their pleasure ? No such matter : A Christians happines lyes not so loose ; it is in Gods keeping , hee beares the keyes , and opens and no man shuts , and shuts againe , and no man opens . It is certaine , that a Christian is as neere heaven when he suffers for righteousnesse sake , as at any other time : for heaven comes to him while hee is here , Angels guard him , Christ smiles upon him , a comfortable influence from heaven will come upon him , in the mid'st of all his trouble ; and hereafter , when his soule is let out of his body , it flyes to heaven without opposition or hinderance , ( as Bernard speakes of S. Ambrose when he was persecuted ) and there takes the crowne laid up for it from all eternity . Now therefore , sith persecution cannot hinder a man from holinesse , from society with God , from the happines of heaven , what remaines , but that wee conclude the point , That persecution is no barre at all to a mans true blessednes ?

There is one objection to bee answered , and then we come to the Use .

Object . Blessednesse ( may some say ) is made up of many simples , and particulars . The Philosopher tells us , that to blessednesse there must be a confluence and concurrence of all comforts ; but persecution strips and deprives us of many of these , therefore how can it stand with true happinesse ?

Answ . For answer hereunto , wee must distinguish of a two-fold blessednesse : First , Naturall , and Philosophicall to the making up whereof there must bee a meeting of many finite goods . which must bee pieced and patch'd together to make up a sorie happinesse , because they are all poore . Secondly , supernaturall , and Theologicall ; and here God is all in all , there being in God all things desireable , and that in a most excellent degree and manner , so that communion with him perfects out happinesse : if a man have this , though he bee abbridged of all other comforts , hee is a right happy man . Againe that Philosophicall and naturall happinesse is weake and imperfect , and so can convey no blessednesse to the meanes used for the attainment thereof : but the Theologicall hath a strong influence into all the meanes and wayes that tend thereunto . Hence it is , that every step to this blessednesse hath the blessing , for blessed are the poore , the persecuted , &c. In truth , my brethren , grace is of it selfe so excellent , God so amiable , heaven so transcendent , that a man cannot possibly give too much for it ( as you shall heare more hereafter ) hee need not care what hee loseth for Gods kingdome ; though hee buy it deare , yea with sharpe persecution , even to the losse of all he hath , yet 't is a good bargaine .

If this be a truth , that persecution is no barre to a mans blessednesse , then let all novices learne from this point , not to stumble or strange at persecutions ( as we were speaking the last day ) For your selves know , saith the Apostle , that thereunto we are appointed . 1. Thes . 3.3 . Why then should any man thinke it strange : A religious man must looke to heare evill , Act. 28. This fact is every where evill spoken of : Marvell not therefore if true Religion suffer , 't is nothing new . Stumble not , secondly , at the persecution of Gods Church and servants , to thinke the cause bad , or the party bad , or his cariage bad , because hee suffers persecution . The man may be good , his cause good , and his carriage good , and yet he may passe through many persecutions ; witnesse David , witnesse Paul , witnesse Christ himselfe ; he was no way to be taxed as indiscreet , rash , sinfull , & yet he was set as a Butt-marke for every one to aym at ; he was traduced , and maligned , and most despitefully dealt withall , &c. Iudge not therefore any man or cause according to the appearance , but judge a righteous judgement : for otherwise you may curse those whom Christ blesseth , you may condemne the generation of Gods Saints , and adde affliction to the afflicted , who ought to be comforted rather , and not censured , as Iob , Ieremy and our Saviour were . It is true indeed , that the cause and not the suffering makes the martyr ( as shall be said anon ) but yet , as not every one that suffereth is to be commended , so neither is every such a one to be condemned , but we must judge wisely of both .

The maine use of this point that concernes us all , is to teach us not basely to feare persecution , sith it cannot hinder us of true happinesse . But I will shew you what you shall feare : Feare sinne , for that layeth us naked to Gods fierce indignation , and the malice of our enemies : feare indiscretion , that creates unto us many needlesse troubles : feare superstition and ignorance , for that makes a man to mistake his cause : feare boldnesse and presumption , so as to rest upon our owne sufficiencie ; take heed of selfe confidence , as if wee could beare any thing of our selves . For what are we at our best , but as old bottles that can hold nothing ( as our Saviour speakes in the Gospell ) or as old garments , not able to beare any stresse at all ? These things we have just cause to feare : but for the thing it selfe , if it be but a meere persecution , feare it not , little flocke , saith our Saviour , it is your fathers good pleasure to give you the kingdome : and that is wages enough . So Rev. 2.10 . Feare none of those things that thou shalt suffer : behold the Devill shall cast some of you into prison , that you may be tried , and ye shall have tribulation tenne dayes , &c. You may be throwne into prison , you may bee put to the sword , &c. yet feare none of all these things : the Devill shall doe all this , but God sits at the sterne , and hath an over-ruling hand in all . The enemy is malicious , but withall hee is bounded . First , for persons ; he shall cast onely some of you into prison : his fingers itch to be doing with all , but Christ saith , No. Secondly , for quality , hee shall cast some of you into prison : He would have taken away their lives , no doubt , but he might not . He that sets bounds to the waves of the sea , doth also set bounds to the rage of his enemies , saying , So farre you shall goe , and no farther . Thirdly , for the end : Satan wills the undoing of Gods people in all their sufferings , but God their triall onely . Satan minds us not so much hurt , as God meanes us good in all our tribulations . Fourthly , for the time that is set downe , ten dayes saith the text , and no longer . He reckons not the yeares onely , but even the dayes of our sufferings , beyond which our enemies cannot goe . Fifthly , the event , or wages ; Be thou faithfull to the death , and I will give thee a crowne of life ; therefore feare not to be persecuted .

Our Saviour here tells us in the text , that the persecuted are blessed , for theirs is the kingdome of heaven . Do you feare to be blessed ? to receive the crowne ? to inherit the kingdome ?

Ob. Oh no : this is not the thing wee stand in feare of , but to part with such things as persecution deprives a man of , oh this is tedious .

Answ . What ? to part with drosse for gold ? to lose a little trash at Gods bidding , and for it to receive an hundred fold here , and everlasting life hereafter ?

Object . Yea but liberty is sweet , and we may be deprived of that , and shut up into a close and lothsome prison .

Answ . Yea , but what said the Martyrs ? there is no stockes to an evill conscience : and the Martyrs , we know , were never so much enlarged in their joyes , in their apprehensions , in their prayers and thanksgiving , as when they were most of all confined , and abbridged of their liberty . And why should not wee be of the same minde concerning Christ ; as those souldiers were concerning their Captaine , which said , they had rather be in prison with him , than at liberty without him ?

Ob. I , but a man may suffer in his name , he may be traduced and slandered by malicious tongues , and a man had better bee dead ( as wee usually speake ) than have an ill name among men .

Answ . For this , remember , first , that if you should be called to suffer in this kinde , yet you are not alone herein , but your betters have beene so used before you . Secondly , Christ the Iudge will one day cleare you before all the world , and bring forth your innocencie as the noone-day at his second comming .

Ob. Yea , but a man may be so hard put to it , as that he must lay downe his life also , and that is tedious .

Answ . Here consider , first , that you must dye once howsoever ; and if you bee prepared for one death well , the matter will not bee great what death you shall dye : All the feare is , because men are not prepared to dye at all , else there would be but little difference whether the fire burne us without , or the feaver or some such like disease burne us within . Secondly , however is it not better to sell our lives as deare as wee can , to bee paid for dying ?

Ob. Yea , if it were an ordinary death they will put us to , but famine is insufferable , they may starve us , as they have done some before us , &c.

Answ . Remember what a Martyr said once to them that threatned her with such a death as this : If you take away my meate , God , I trust , will take away my stomacke . Did not he stay the stomacks and stop the mouthes of the very lions when they should have devoured Daniel & c ?

Ob. Oh , but they may put us to most exquisite torments , so as wee reade they have done to some in the Church-monuments .

Answ . Feare none of all this , but remember still who sits at the sterne , even God who appoints our afflictions , knowes our strength , comes himselfe along with the crosse hee layes upon us , beares a part in our sufferings , and hath such strong comforts for his people in their deepest distresse , as can over-top all the miseries and torments wee can here be put unto ; for these are but finite , but his comforts are infinite : And as men are more malicious toward us , hee will be by so much more mercifull , and comfortable unto us , therefore feare none of these things ; onely bee prepared for the worst , the best will save it selfe .

Ob. Oh , but there is something yet stickes heavier than all the rest , they may put us not onely to a tormentfull , but to a shamefull death , as women to be ravish't , virgins deflour'd , abus'd &c.

Answ . Leave this to God : trust him with thy soule , with thy body , with thy name , with all . As for the shame of such a thing ( if it ever should befall thee ) it rests on the agents part , and not at all on the patients . And against the feare of this , oppose one shame to another : remember what Christ hath said , Hee that is ashamed of mee before men , of him will I be ashamed before my Father which is in heaven &c.

Therefore be sure to settle this resolution with your selves ; For duties enjoyned me by God , I 'le doe them , not standing to cast perils , or feare what evill may follow thereupon . Whatsoever God bids me doe , I 'le doe it ; what God bids mee professe , I 'le professe it ; when God bids mee speake , I 'le speake , whatsoever come of it . Bee as resolute here as he in the story , of whom it is said , that a man might assoone put the Sunne out of his course , as move him to pervert Iustice . And as for good , so likewise for evill , put on the same resolution , that nothing shall byasse you aside , to the committing of any sinne , come what can come , be you at a point for that matter : Resolve as those Martyrs of old , who when there was incense put into their hands , and no more required of them than that they should sprinkle upon the Altar in honour of the Idoll , they would rather dye than doe it : And when there was a Bible put into the hands of some others of them , that they should damne it to the fire , they would rather into the fire themselves , than commit any such wickednesse . Let this bee the constant resolution of our soules , that no hard measure in the world shall drive us to sinne against God .

Quest . But how shall wee come to this , may some say ?

Answ . First , put out one feare with another . Consider a while of that place : Rev. 21.8 . The fearefull , that is , those that will eate their words , and for feare of danger renege their Saviour , shall have their parts in the lake that burneth with fire and brimstone , which is the second death . And , Hee that is ashamed of mee , saith Christ , before men , of him will I be ashamed &c. Presse these places upon your selves , drive this nayle home to the head .

Secondly , set your faith aworke upon the precious promises . It was by faith that all those Martyrs , mentioned Heb . 11. overcame and prevailed . If wee can but as they did , see him by faith that is invisible , even God , then shall wee looke upon all the creatures , as upon so many Mise . Look up also by the same eye of faith to the recompence of reward , to Iesus the authour and finisher of our faith , who for the joy that was set before him , endured the crosse , despising the shame &c. Heb . 12.2 , 3.

Thirdly , get a great deale of love : For love is as strong as death . Much water cannot quench love . Cantic . 8.6 , 7. If we love God much , we shall not thinke much to dye in his cause . Come fire , come sword , come elephants , come lions , come whatsoever can come , said that holy Martyr of old , so I may have my Christ I will never stand upon it , or refuse to suffer any misery .

Vse . 3. Comfort to all such as shall suffer for righteousnesse sake ; they are blessed men notwithstanding all their sufferings . Earth and men may deride and curse them , but God blesseth them in the meane whiles , and heaven honours and commends them .

Ob. Oh , but I lose many comforts .

Answ . Yea , but thou gainest more , an hundred fold here , and hereafter eternall life , Mark . 10.

Ob. I suffer more than ordinary .

Answ . All this is nothing to that the ancient Prophets suffered ; thy sufferings to theirs are but as flea-bitings .

Ob. My sufferings are many .

Answ . Not yet so many as Pauls were : looke a while on his catalogue , as Saint Bernard bids you , and see how he was beaten , whipt , stockt , &c. In perils of waters , in perils of robbers , in perils in the City , in perils in the wildernesse , &c. 2. Cor . 11. and then tell me how often hast thou been whipt , stockt , stoned , ship-wrackt , &c. Alas wee be but strangers to such kinde of sufferings : what talke we of persecution ? Therefore learne to see Gods mercy in tendering you so much leave of complaining , and take your part in this comfort : only see to it , that your conscience be good , and your cause good , that it be for righteousnesse sake that you suffer . And so we come to a second thing .

For righteousnesse sake .

Doctr . It is the cause that makes the martyr , and not every suffering . That which gives interest into the blessing is , when a righteous man miscarries in his righteousnesse . And therefore is it ( as Austin observes against the Donatists ) that our Saviour speakes here in the text with limitation both to men , and matter : for he saith not simply , Blessed are all that suffer ; But , Blessed are such as are persecuted for righteousnes sake . So S. Peter , If yee suffer for righteousnes sake , happy are ye ; Againe , If ye suffer for wel-doing according to the will of God , &c. And , If any man suffer as a Christian , let him not be ashamed , &c. 1. Pet . 4. This is it that makes a martyr indeed . Hence is it that the servants of God have hereby justified their sufferings , as David , speaking of his persecutors ; They hate me {αβγδ} saith hee , that is , without all cause or reason on my part , they have no motive for it from me , it is for mine innocency that they pursue me . So Paul , being cursed , saith he , wee blesse , and being reviled , wee pray . And this is that which Ieremy meaneth , when protesting his innocency , hee saith , I have neither given nor taken upon usury , that is , I neither meddled nor made with them , but kept me within the compasse of mine owne calling , and yet the people curse me . Hence also Abels innocency is justified by S. Iohn , Cain , saith he , was of that wicked one , and slew his brother : And why slew he him ? but because his owne workes were evill , and his brothers righteous ? 1. Ioh . 3.12 . Hence he is called Righteous Abel in the Gospel . And the Apostle , speaking of those Worthyes , Heb . 11. saith , They were exellent persons , such as the world was not worthy of . He judges of the case by the person and cause . So that you see , it is necessary that hee should suffer for a good cause , that would have comfort in his sufferings . For we must tell you , that there is a wide difference betweene punishment and persecution .

First , punishment is an act of justice , but persecution is an act of malice , or ignorance , or both : that 's exercised upon sin and disorder , this against truth and righteousnes .

Thirdly , punishment falles on delinquents and offendors , but persecution on those that are innocent and harmelesse . So that unlesse the act of the persecutor bee bad , and the act of the persecuted good , and his cause good , and not good onely , but publike too , it amounts not to a persecution . For not every act of injustice is persecution presently , if the injury be but personall and private ; but the cause must be publike , &c. to wit , Religion , and ( in that name ) the person too in a degree . There was a shadow of it in that kind of punishment they called Ostracisme , as there was a shadow of righteousnes in Aristides . But persecution is confined ( as the Authour of that booke , De duplici martyrio , hath well observed ) first to one speciall subject , the Church and the members thereof : secondly to one speciall cause , the Gospel and matter of Religion . And this is it that makes the Martyr , and denominates a man persecuted .

Vse . 1. Learne here by this point to arme your selves against the clamors of offendors , who when they are justly punished for their misdemeanour , doe many times like unto swine , take up a hideous noyse , and cry out that you persecute them . There bee whole heards of these swine abroad in the world , they abound and swarme every where . Thus if a Minister suspend a vile person from the Sacrament , or present him for drunkenesse or other misbehaviour , wee shall bee said to persecute him presently . So if a Magistrate offer to stocke or whip a malefactor , a vagrant , or the like ; if hee pursue an offendor , and give him condigne punishment , he shall be termed a persecutor , he seeks his bloud , goes about to undoe him , hee would hang him if he could . Thus they make long complaints , as if they had received no small injury . But this is all one , as if the wolfe should hold himselfe wronged , because he is not suffered to worry and devoure the sheepe : or the Dog because he is muzzled , and not suffered to flye in the face of passengers : or the Beare because chain'd up short , that he may not doe mischiefe . Against all these out-cryes you must stop your eares , and stiffen your courage : for it is better that idlenesse suffer than frugality , that sinne should smart rather than vertue ; for mercy to the wolfe , is cruelty to the sheepe , &c. it is no injustice to smite wickednesse . But then onely a man is persecuted , and not else , when hee suffers in a good cause , for righteousnesse sake .

The same we may say for such as suffer for their opinions , as your Brownists , Familists and the like : Their language , you know , is persecution altogether ; and when they suffer for their opinions , they are persecuted , they say , for their consciences : as if every conceit were Conscience , every groundlesse opinion , Religion . Men must not measure the cause by the sufferings , but the sufferings by the cause , as Augustine hath it . For unlesse a mans cause be good , his conscience good , and his carriage good too , his sufferings will amount to no more than a condigne punishment .

But of all the rest , commend me to our neighbours of Rome , who give out and report of us among their owne , That we of this Church are no better than savages , that we stocke , whip , burne up those of their Religion amongst us ; yea , that our Countrey is all on a blaze with flames and bone-fires made of their bodies . One of them in an Epistle of his concerning the English persecution , is not ashamed to say , I verily thinke that no Turkes , Gothes , Saracens , or other barbarous people in the world , could possibly deale so scornefully , spightfully , cruelly with the Catholike cause , as these new Gospellers doe . Thus you see what they would make of us : And for themselves , they will tell you , that they are those that passe through good report and evill report , and all that which the Apostle speakes of those Worthyes , Heb . 11. as , that they had triall of cruell mockings , and scourgings , yea moreover of bonds and imprisonment , &c. all this they apply to themselves . The summe is , wee are grievous persecutors , and they on the other side are glorious Confessors while alive , and Martyrs when they are dead . Vid . August . lib . 1. contra epist. Parm . cap . 7. But the answer is Augustines ( after Cyprian : ) Not every one that suffers is a Martyr presently , unlesse hee can prove and make good the point he suffers for , and unlesse he can justifie both his cause and his carriage to the Magistrate . How often shall wee be forced to tell them , that it is not for religion that they suffer amongst us , but for rebellion , not for the truth but for treason ? They present us with a large catalogue of Martyrs ; Vid . Rabadiner . Catal . and ●heir Martyr . as Martyr Becket , Martyr Garnet , Martyr Campian , Martyr Walepoole , and Oldcorne : And why not aswell Martyr Faux , Martyr Catesby , Martyr Percy , &c. if some Catholike would doe as much for Catholikes , as the Iesuites for their friends ? But what 's all this to Martyrdome ? Doth our Saviour here intend to blesse those that hatch treasons , absolve subjects from their allegeance , stabbe Princes , blow up Parliaments , & c . ? When they are punished for these , doe they suffer for righteousnes sake ? &c.

Vse 2. For a second Use of the point : Would wee be blessed of God , and have comfort in our sufferings ? Learne we then to proceed wisely and warily in the businesse . It is certainely a great honour to suffer for the truth ; but no man taketh this honour to himselfe , but he that is called thereto of God .

We will not stand to censure those of the Primitive times , that offered themselves to persecution , by professing themselves Christians ; we are content with a charitable opinion , as , that they might bee carried with I know not what heroicall spirit . Wigand . de persecutione . But every thing that is matter of admiration , is not also matter of imitation . We must have a calling to suffer , or else we shall neither be good Martyrs , nor good Christians . It is not for us to rejoyce in our sufferings barely , but we must looke to something else , that there be a good cause for the which we suffer . It is not every good meaning , giddy opinion , superstitious conceit , scrupulous conscience , that will beare a man out , or suffice to make him a Martyr ; but it must bee for the Gospels sake , for righteousnesse sake that hee suffers . Nay , hee must bee able to prove it the truth for which he is persecuted , he must render a reason of his faith , &c. and hope , as S. Peter saith . Persecution is a matter of great weight , and he must have good ground of Gods word under him that shall thinke to undergoe it .

Secondly , he must looke to his conscience , as well as his cause , that in suffering he ayme not at his owne ends , seeke not his owne credit , or to get him a name ; but the name of God must be sought for , his glory must be set forth . It is not for a man to suffer in a good cause because he hath once profest it , or out of desire to carry the conquest . It must not be studium partium , but pacis , as Augustins rule is ; and in a right cause hee must see that hee hath not a wrong end .

Thirdly , his carriage must be good : hee must manage Gods cause with Gods weapons : hee must have a great deale of wisdome , a great deale of patience , a great deale of courage , constancy , zeale and humility , so shall hee doe many good things at once , so shall hee credit his profession , muzzle the Adversary , follow Christ , shew forth his vertues , put himselfe under the blessing here pronounced upon the persecuted ; so persecuted , that suffer rightly both for matter and manner : so shall the cause grace him , and he the cause , when thus hee suffers in a right manner , for a righteous matter .

FINIS .

The three and twentieth SERMON . MATTH . 5.10 . Blessed are they which are persecuted for righteousnesse sake : for theirs is the kingdome of heaven .

WEe have already spoken of our Saviours proposition , Blessed are the persecuted ; and therein wee have shewed these two things : First , that persecution is no bar to a mans hapinesse .

The next thing is ,

That it is the cause that makes the Martyr . The cause must justifie the suffering , the suffering must not measure the cause , as Austin hath observed it . A man must suffer for righteousnesse sake , in a right manner , before hee can lay claime to blessednesse .

These things having dispatcht , wee come now to our Saviours proofe , is these words , For theirs is the kingdome of heaven .

The persecuted , so persecuted as hath beene declared afore , are therefore blessed , because the kingdome is theirs .

Quest . Will a Kingdome then make one blessed ?

Answ . This Kingdome will : the Kingdome of heaven .

Quest . But of which heaven speakes our Saviour here ?

Answ . There is a heaven upon earth , a Kingdome of grace : This is not principally intended here , but yet necessarily presupposed ; for this is the ground of the quarrell , it being for righteousnesse sake that Gods people are persecuted . But there is a Kingdome of glory , that Kingdome which is above , the third heaven it is called in Scripture , and this is that is here mainly intended . And this Kingdome of glory is theirs that are persecuted , theirs it is in right , theirs also it is already in part , and shall be shortly in full possession .

For the matter then , that we may come on to the point . You see our Saviour here telles us , A persecuted man is yet a blessed man , because heaven is his . Note we hence ,

That he cannot but be a happy man that hath heaven , whatsoever it costs him . Though he wade through the flouds of persecution , yet if he arrive at heaven at length , he is a happy man . Heaven is such a commodity as cannot bee over-bought , whatever a man give for it . Say he suffer in his name , say he suffer in his estate , say he suffer in his liberty , yea in his life , yet still he is a blessed man . Say hee lose all hee hath , dye in prison , lye in the slaines , passe through a thousand deaths ( if possible ) every day for righteousnesse sake , yet is hee happy . This our blessed Saviour here affirmes ; Blessed are the persecuted , the persecuted at large ; for theirs is the kingdome of heaven : and therefore they are blessed men , whatever it cost them .

And on this very ground it is , that he takes off his little flocke from carnall feares . Feare not little flocke , saith he , feare not men , feare not means . And why ? It is your fathers good-will to give you a kingdome . As if he should say , It is no matter what ye lose , so you have heaven at last . Hence is it that by this argument he encourageth the Pastors first , vers . 11. & 12. of this Chapter , Blessed are ye , when men shall revile you , and persecute you , and shall say all manner of evill against you falsly for my names sake : Rejoyce , and be exceeding glad ; for great is your reward in heaven . He bids them ( though persecuted ) to rejoyce and be exceeding glad . What ? ( might they say ) when we are slandered , persecuted , banished ? &c. Yes , even then , saith our Saviour , reioyce : for as your worke is great , so is your wages great too . For your suffering in earth , you shall have your portion in heaven , therefore you have just cause to rejoyce , though persecuted .

Hence is it next that he encourageth all Christians to the suffering of persecution , upon the selfesame ground that here : Matth . 19.29 . Every one that hath forsaken houses , or brethren , or sisters , or father , or mother , or wife , or children , or lands for my names sake , shall receive an hundred fold , and shall inherit everlasting life . The speech is foure severall times set downe by the Evangelists . If a man lose all , even to his very life for Christs sake , yet there is somthing in it will quit cost . Life indeed is an excellent thing , it is better than living , better than land , better than all : And yet if it should cost a man his life in Christs cause & quarrell , he should be sure to make a saving bargaine of it , ( for in losing his life hee saves it , as one of them speakes . ) A saving bargaine did I say ? what ? no more ? yes hee shall make a gaining bargaine of it : For there is no man hath left house or brethren or sisters &c. but hee shall receive an hundred fold now in this life , houses and brethren and sisters and mothers and children , &c. and in the world to come eternall life . Mar. 10.29 . Here is a gainfull bargaine , hee shall have father for father , mother for mother , house for house , land for land , and a hundred fold into the bargaine . One in the hundred would turne the scale , but an hundred for one will weigh it down to the ground . This he shall have here : and what more ? why , eternall life hereafter . Life for life were an even lay , but to have eternall life for a temporary life , is a rich penni-worth , a very great bargaine . Hence Christ himselfe commends this purchase , Mat . 13.44 , 45. where he compares the kingdome of heaven , that is , of grace and glory , to an hidden treasure , the which when a man hath found , he hideth , and for joy thereof goeth and selleth all that hee hath to buy that field : So likewise to a pearle of price , which to purchase , the wise Merchant goeth and p●rts with all that he hath . Grace and glory are such commodities , as did any man but know the worth of them , he would be content to part with all to procure them , and hee should make a wise bargaine too . So that whatever a man gives for heaven , he buyes it not too deare .

Thus you see what was our Saviours minde : And of the same minde also was his servant Moses , Heb . 11.26 . He esteemed the reproach of Christ greater riches than the treasures in Egypt . Greater riches ? It might well be that he should esteeme it greater honour than the treasures of Egypt , but was there more profit in it ? Yes , for he had respect , saith the text , unto the recompence of reward . Hee layes the reproach of Christ in the one ballance , and the treasures of Egypt in another , and then puts heaven in too , and then there was no comparison . So those Martyrs mentioned by the Apostle , Heb . 10.34 . who tooke joyfully the spoyling of their goods . How was it possible that one should endure to see this with joy ? all that a man had travell'd and sweat for , and endured many a deare-dayes-labour to get a little somwhat together , and then to be spoyled of all in a moment ? yet because they knew in themselves they had in heaven a better and more enduring substance , they could sustaine themselves , and hold up their hearts in cheerefulnesse under all this losse : For why ? they set house to house , goods to goods , substance to substance ; and then there was no comparison . So 2 Cor . 4. the three last verses , the Apostles were even ready to sinke , the outward man was so miserably afflicted , and yet wee faint not , saith Saint Paul , but though our outward man perish , yet the inward man is renewed more and more : And the reason is , we compare things visible with invisible , Wee looke not at things that are seene , but at the things that are not seene : for the things that are seene are temporall , &c. Wee set affliction to glory , light affliction to heavy , massy , substantiall glory , momentary affliction to eternall glory ; and therefore we faint not whatsoever we suffer , but thinke we speed wondrous well . So then you see what was the minde of Christ and his servants concerning this point in hand : they all agree upon it , that though one lay out all for heaven , yet 't is a good penni-worth . Would you not onely heare their iudgements , but know their reasons ? Among many other , weigh these : First , there is nothing out of heaven , that we can part with for heaven , that makes any thing at all to a mans happinesse . Secondly , there is enough in heaven to make us absolutely happy . Thirdly , compare earthly things with heavenly , and there will bee found no comparison betweene them .

Reas . 1. First , we can lay out nothing for heaven that can hinder our blessednesse . It cannot be denied but that Religion restraines a man from some things , and persecution may deprive one of many more , but yet all these things are such as make neither hot nor cold to the maine businesse . A man may bee outed of his estate , and yet lose neither grace nor glory . A man may bee abbridged of his liberty , but a bondman may be happy . A man may bee banish't his countrey , but an exile may bee happy . A man may be cut short by the head , but a headlesse man may be happy . In a word , there is nothing wee can lose for heaven that conduceth to the main , or makes any thing at all to our happines . A man is never the lesse blessed because hee is not rich or favoured of the world , &c. Indeed that Philosophicall felicity we spake of the last day , is patch't and pieced up of many particulars , that must concurre to the making of it up , whereof looke how many are detracted , so much is diminished of the whole : Like as if one pay mee an hundred pounds in shillings and six-pences , so many pieces as are defalked therefrom , so much must needs bee wanting of the maine summe . But in the Christian mans happinesse it is , as if one should pay me an hundred pounds in one Pearle or Iewell , which cannot bee severed . The happinesse of heaven is one entire thing , God alone of himselfe is sufficient to make one blessed ; and as any man enioyes God more or lesse , so is his happinesse . Now God is never a whit the farther removed from any man , because he is removed from these outward things : he loves a man as much , and besseth him as well when he wants outward comforts , as when hee hath them ; and therefore to want them cannot hinder his happinesse .

Reas . 2. Next , as there is nothing lyes out of heaven ( taking it in its full latitude , together with the suburbs thereof , the state of grace ) that makes to our happinesse , so there is nothing in heaven but doth greatly conduce to it . In heaven there is a concurrence of all things that may serve to the perfiting of our happinesse . For there are all eternall good things , above all that can be imagined . The minde is filled with light , the conscience with peace , the heart with joy , love &c. the body , and each member thereof , with beauty , swiftnesse , glory , strength and immortality . As for those good things which we call Bona fortunae , they are too base to be in heaven , there is no place for them , nor need of them , they being of the nature of those things , which a man had better want than need . Thus it is better not to bee in need of Physicke than to make use of it ; a night-cap , crutche , spectacles , not to need than to have them , &c. 't is a happinesse for a man not to bee put to use them . And so 't is here of these naturall and artificiall helpes , there is neither use nor need in heaven of them . There is such perfection in the kingdome of glory , that we shall need no money , need no food , need no rayment ; nay we shall not stand in need there of the Word , of the Sacraments , of Prayer , of Repentance , and of other such things as now are our crowne and advantage . Thus for the parts of our happinesse , heaven wants nothing that should make us blessed . Next , for the degrees of it , there is all perfection of good things in heaven , so that a man shall have whatsoever hee would have , because he shall not be willing to have but what hee should have , as Austin delivers it . In a word , all the faculties of mans soule shall be widened and enlarged to their utmost ; the Understanding , Will and Affections shall be perfected and filled with the best , with the quintessence of all divine both truths and goods .

Againe , besides perfect accord which a man shall have there with the Saints his brethren , with the Angels his fellowes , with his Father God , with his head Christ , all things shall be according to his desire . So that Heaven alone is that Faire-Haven where we should all endeavour to arrive : these are those Fortunate Ilands truly so called , and indeed more than Fortunate to them that come thither .

Ob. Yea , but yet one may give too much for heaven : a man may buy gold too deare , &c.

Answ . 't is true indede , a man may buy gold too deare , & so you may all other outward things ; besides , because they have no more in them than a finite excellencie , but that of heaven is infinite , and beyond comparison .

Reas . 3. The first things in any kinde are measures of all other things in the same kinde , and not measured by any other : such is heaven , it measures all things , and every thing is more or lesse worth , as it conduceth to heaven . All outward things have their rule and measure , but heaven comes under no rule , under no rate ; no price can bee made of it , no man can buy it too deare . Besides , if heaven were to be bought and sold , we are but in very ill case to make such a purchase . Indeed the Factors of Rome are very rich this way , they sell those sufferings and services of theirs for heaven . They put off their commodities at a high rate , and are not ashamed to demand heaven of God , for that which you would bee loath to give a Lordship , or but a Farme for . But Saint Paul , that knew better than any man what heaven was worth , speakes otherwise of the businesse , Rom. 8. I reckon , saith he , {αβγδ} , I cast it up all , and in my Arithmeticke , after I have computed the matter , I cannot but conclude , that all , not my services onely but sufferings too , from the cradle to the grave , are in no comparison worthy , no not so much as to be named the same day with the glory of heaven which shall be revealed . For , consider first what those things are that wee part with ; things not worth the naming , of no moment at all : and yet perhaps wee may not lose them neither , if we carry it wisely ; for the best way to retaine and enjoy these things , is to tender and resigne them up to God , as Abraham did his Isaac , and so received him againe . The way for a man to finde his life is to lose it , as our Saviour tels us . And there is the same reason of all other outward things , as appeares in those Princes of Germany , that were content to sacrifice some their heads , and some others their Dukedomes unto God , in the defence of the Gospel , ( as it is observed concerning the houses of Saxony , and Brandenburg ) they lost nothing by the bargaine , but received the same againe with advantage : But if a man should part with something for Gods kingdome , yet it is no losse to part with the worse for the better , to sell drosse for gold , to exchange earthly and carnall friends and comforts for those that are heavenly . But say there were no exchange at all in present , yet heaven in reversion is farre better than all the world in possession , there wee shall have all in better manner , in better measure , than here can possibly be had : eternall treasures for temporall , eternall comforts for those that are short and momentary : According to that of a Father , Abjice tectum , accipe coelum , part with a cottage and you shall have a kingdome , even Gods house for yours , Gods life for yours , yea Gods selfe for yours : for if we give our selves to God , heel'e give himselfe to us , and then we cannot but bee happy : for the creatures happinesse is ever more in his maker , than in himselfe : so that if you reckon up all , it will result to this , that though a man lay out never so much sweat , never so much paines , never so much travell to purchase heaven , he cannot but have a good bargaine of it . You see ( beloved how the point stands .

Vse . 1. Now for Use : Is it so , that a man cannot buy heaven too deere ; let it serve then for a word of Instruction to teach every one of us where to lay out our money .

I doubt not , but I speake this day to some that are purchasers , loe here wee commend unto you the best purchase you can possibly make , the kingdome of heaven ; labour to drive at that as a chiefe commodity . Our whole life here is nothing but a trading ( as Parisiensis calleth it ) onely let us play the wise Merchants in trading for the best commodities : We have all the advantages that can be to encourage us . In bargaining betwixt man and man , it is a thing greatly materiall with whom one deales . If we have to doe with substantiall , honest men that can make us a good title , and will stand to their bargaine , wee will the sooner be drawne to deale with them , and to give the more ; but if we have to doe with shifting , sharking fellowes , that can passe over to us but a broken title , and make us no good assurance of what they sell , wee are more slow to deale with them , and will give the lesse . Now in this purchase of heaven wee need not feare ill dealing , for we have to doe with God in this businesse ; both the Father and the Sonne agree together to make us a good estate : Esay 55. Ho , every one tbat thirsteth ( saith the Father ) come , buy and eate , yea come , buy wine and milke , &c. And so Revel . 3.18 . I counsell thee to buy of mee ( saith the Son ) gold tried in the fire , that thou maist be rich , &c. therefore we need not doubt but dealing with such persons , we shal be fairely dealt with . Again , in bargaining the price weighs much with us ; if a man can have a good penni-worth of it , he will the sooner hearken after it : behold here is a great bargaine for you , the best things are best cheape , you are called upon to come and buy them without money and without price , Esay . 55.1 . You may come to this market , and leave your purses at come , for you shall here have all things for nothing , &c.

Thirdly , a man that layes out his money aymes most at vendible commodities , that will soone off againe .

Now for this , there is nothing comparable to heavenly treasures and comforts , they are certainly the best things , which shall never be taken away , they will never hurt any man , they doe him good and not evill all his dayes : All other things are weake and empty , they are no bread : ( Why doe ye lay out your money for that which is not bread ? Esay . 55.2 . ) they doe not satisfie the soule , there is no true strength or comfort to bee found in them , as there is in these ; therefore come on to God , and make this purchase .

Ob. Alas ( may some say ) what have we wherewithall to come before the Lord ? what can wee doe toward heaven ? God sels not his commodities to the sonnes of men for nothing .

Answ . It was a true speech of that Heathen man ( and the Scripture makes it good ) that God sells his commodities unto men for labour and paines-taking .

Ob. Yea but that 's tedious .

Answ . Yea but sweeten it then :

Consider that all labour in every kinde is tedious in it selfe , as if one travell but for these earthly things ; nay there is paines to be taken even by those that traffique for hell , they compasse the earth , &c. and shall we thinke much of a little paines for heaven ? Againe , as the Merchant considereth not the storme and tempest he meets with by the way , ( as Chrysostom discourseth of this point at large ) but the gaine hee hopes to get in the end : And as the Fencer regards not the knocks hee takes on his head or other parts , but hath an eye to the garland hee hopes to winne and weare : so must a Christian keepe his eye still upon the recompence of reward , the crowne of life , which Christ holds out , and will certainely set upon the head of him that overcometh : the remembrance of this will well qualifie all the tediousnes that lyes in the way . Sweet pay smoothes a rough way .

Ob. I , but this will not quit cost , for ( whatever the end shall be ) in the meane while , this brings no rest .

Answ . Yes , all travell , especially in matters of Religion , tends to rest , the very meanes of attaining Gods kingdome carryes comfort along with it ; even sorrow it selfe , when it is set upon sinne ; for then it is placed upon its right object , and so becomes pleasant .

Ob. Yea , but a man must part with something if he will have heaven .

Answ . You must indeed part with your lusts , and corruptions , and that 's a perilous matter ; is it not ? for a man to part with his disease , to lose that which will be his bane , his poyson ?

Ob. Yea , but these are as deare unto us , as our right hands or eyes ; wee know not how to misse them .

Ans. Yea , but they should not be so deare to a wise man : howsoever , it is better for a man to goe to heaven maimed and lame , than having all his lusts about him to bee turned into hell , where the worme dyeth not , and the fire is not quench't .

Ob. I , but a man that will have heaven must part with better things than his lusts ; for he must lose his comforts , his credit , his living , and life and all .

Answ . Lose his comforts must hee ? No such matter : A man can never come at true comfort till hee bee in the way at least to heaven ; for there is no peace to the wicked , and so consequently no joy : but the kingdome of heaven it is that consists in righteousnesse , and peace , Rom. 14. and joy in the holy Ghost . Onely the godly man hath his comforts changed from worse to better , from carnall to spirituall , and that is all he loseth .

Ob. The same wee may say of profits . Oh say some , we shall be stript of all , lose our wealth , money , &c.

Answ . Not , unlesse it hang in your light to heaven , and if so , it should never grieve you to part with it . The Philosopher could cast away his money , when once he found it to be an hinderance to his study . The worldly man can be content to part with his money ( as well as hee loves it ) upon a good bargaine , for a further advantage . Why then should we be so loth to come off for heaven ?

Ob. Yea , but I must part with my credit too .

Answ . Credit ? with whom ? onely with such , to whom honestas est dementia , as he said , such as account it greatest folly to live honestly .

Ob. Yea , but I must part with my living and life .

Answ True : Christ assures of that , you must have all with persecution , Mar. 9. persecution must be sawce to all . But what 's all this to a crowne ? What will not a man bee content to doe or suffer for a Kingdome ? especially for such a Kingdome as heaven is , that answers all , recompenses all that we can lose for it . Therefore let me here speake unto you for heaven , as Caleb and Ioshuah to the people concerning the land of Canaan , Come , let us goe up at once , and possesse it , for it is a good land , a rich countrey . There is nothing wanting in it , that is either under heaven or above it ; you need not feare the strength of the walles , or talenesse of the gyants , onely set faith a worke , and by it you shall be able to scale these walles , overcome all difficulties and discouragements ? &c. therefore up , why linger ye here ? lay hold upon eternall life , take this kingdome by violence , there is enough in heaven to countervaile all our paines this way taken . You know what strange adventures some have put themselves to ( as our Richard the third ) for a Kingdom , they cared not how they dyed , so they might but reigne for a while here on earth : What then should we refuse to undergoe for the kingdome of heaven , where it shall never repent us of any thing that we have done ; so overabundantly shall we be paid for any paines or cost laid out upon it ? Therefore never stand upon it to cast perils , as to say there is a lion in the way , this or that danger to bee passed thorough , ( which yet it may be wee shall never meet with ) but set your faces toward the kingdome , and let the joyes and comforts of the Crowne of glory drowne all that noyse , that these outward things make against it .

Vse . 2. Is heaven so good a bargaine whatsoever it stand us in ? Let it serve to justifie the course , and also to encourage the heart of every wise Merchant , of every faithfull Christian , that layes out all his meanes and hopes on this so gainfull bargaine . Indeed to the carnall-minded , the righteous wayes of God seeme foolishnesse . Most men thinke heaven worth having , but they are loath to goe to the charge of it ; rather than suffer one blast of reproach , or frowne of disgrace for heaven , they will give up all , and befoole those that will not comply with the times , and doe as other men doe , &c. But whether is the wise-man , hee that gets heaven upon any tearmes , or he that lets slip this profitable bargaine , because of such & such inconveniences , as they imagine to themselves ? Let us joyne issue upon the point , and herein referre our selves to bee tried by God and the countrey . As for God , hee commonly cals piety wisdome , and wickednesse folly , especially in the Booke of Proverbs , where the ungodly person hath in every Chapter almost the foole put upon him . And if wee consult with men , to see wherein they place wisdome , the whole nation of Philosophers tell us , that wisdome consists in these two things ; first , in pitching upon the chiefest end , and the best meanes that leade thereunto : secondly , in a fit choyse of things , as of evill and good , to chuse the good , and of all good things to chuse the best . This is wisdome in their learning .

And if wee looke abroad , It is the judgement of the word , that wisdome lyes in making the best purchases , &c. then a man is wise to the world , when hee knowes how Vti foro , to take in and put off commodities at the best hand . Now by all this it appeares , that Religion is the best wisdome , when all is done : for it steares a man to the best end , it tends to happinesse ; it guides a man also to the best meanes for the attaining of this end , the worke of God and godlinesse ; it gives a true estimate of all things , leades a Marie to the better part , that one thing necessary that shall never be taken from her , teacheth a man to bee a wise purchaser , to get into his hands the truest treasure , the most precious pearle , even the kingdome of heaven . And if this be folly , then it is true that religion befooles a man , and that they onely are wise that meddle not therewith . But it is cleane contrary : there cannot be a greater folly , then for men to lay out their estates upon trifles , ( as all ungodly men doe , that traffique onely for earthly & sinfull commodities : ) to preferre a counter before an angell , or a few cherry-stones before an inheritance . This is a mad match indeed , thus to part with the better for the worse , the precious for the vile . The Asse preferres one thistle before a whole world , yea though all the world were turn'd into gold , his thistle would be of more esteeme with him than a golden world . And such is the wisdome , or rather the madnesse of worldly men , they will lose themselves , part with their precious soules , with God , with Christ , with all , for a shread of that world , which if all of it were laid together , would not come neare the worth of one soule . Religion teacheth a man to part with the worse for the better , with drosse for gold ; and what ill husbandry can there be in this ? to part with light things , for those that are massie and substantiall , temporary for eternall , earthly for heavenly . All earthly things are lesse than man , for they were made for man , and therefore they must needes be worse than hee : On the other side , heavenly things are greater than man , for they perfect him , therefore it can bee no discretion to forgoe heavenly for earthly : grace is better than a mans estate , better than his liberty , better than his friends , meanes , life , &c. say he lose all these for grace , he is a great gainer by the bargaine . Now if grace bee such a precious commodity , what must glory needs be , which is grace perfected , crowned ?

Ob. Yea , but here is the indiscretion of it , that men cannot reconcile these two : may not a man have both earth , and heaven ?

Answ . Yes hee may have both , when God gives them , but he cannot have them both as his treasure . A man can have no more treasures than soules , therefore our Saviour opposeth these the one to the other : Lay not up for your selves treasures upon earth , where moth and rust doth corrupt , and where theeves breake thorough and steale ; but lay up for your selves treasures in heaven , &c. Matth . 6.19 , 20. And againe , vers . 24. No man can serve two Masters , ( they cannot be both his Masters ) for either he will hate the one and love the other , or else he will hold to the one and despise the other . A man may have heaven and earth too , but then he must subordinate earth to heaven . Againe , a man may have heaven and earth both , but not without persecution : It is a ruled case , All that will be godly in Christ Iesus shall suffer persecution , in one kinde or other , in one degree or other . A man would think that all these innocent and amiable graces aforementioned in the text should secure a Christian from persecution , but you see where our Saviour ends his discourse ( and there must goodlines look to end ) in persecution .

Now therefore sith a man must needs part with one ( earth or heaven ) hee cannot possibly have both as his treasure , or without persecution : Which is the wiser man , and who makes the better match , he that pitcheth upon earth and parts with heaven , or he that gets heaven though with the losse of earth ? I report my selfe to the judgements of you all ; and whilest you conclude , I proceede .

Vse 3. Lastly , here 's a word of comfort to every wise merchant , that hath lost any thing for the kingdome of heaven : Hee is a blessed man , and doth greatly gaine , though perhaps to the world he seeme a loser by the bargaine . Onely looke to these two points ; first , that thy title to heaven be good : secondly , that thou take the comfort of it . Looke first , I say , that thy claime be good ; and to secure this , let not any paines be thought too much : heaven will make a mends for all .

And for this end , first , trace the severall steps here set downe by our Saviour . Begin with poverty of spirit , and so passe on by spirituall mourning to meekenesse , mercifulnesse , &c. This is the way to heaven , walke in it , and then you cannot but come to it in time . It may bee you may lose the sight of it for a while ( as a passenger may of the City whereunto he is travelling ) but if you hold on in the way , there is no danger of not finding it in the end .

Secondly , make sure of Christ : for if the King be thine , the Kingdome must needes be thine too . Therefore labour to become a new creature ; for whosoever is in Christ is a new creature , saith the Apostle . See to it therefore that the nature of Christ be renewed in thee , and his image put upon thee ; for if Christ be thine , heaven is thine .

Yea thirdly , labour to enter now into heaven , lay hold upon eternall life , take possession of it in the first fruits thereof , the graces of the Spirit , adding to faith vertue , and to vertue knowledge , &c. 2. Pet . 1. For by these we have seisin given us of heaven , as it were by turfe and twigge . In short , let us walke as Citizens of heaven , have our conversation in heaven , lay up treasure there , &c. and so make sure of it to our selves .

And this once secured , let us in the second place enjoy the comfort of it against all opposition or discouragement . Here thou art faine to wrestle with thy corruptions , with the world , with thy friends , with the powers of darkenesse . Oh it is a terrible , harsh , hard matter for a man to deny himselfe in every thing , to cut off his owne hand , to plucke out his right eye , &c. but against all this looke up and see heaven open over thy head , and those unutterable comfors that there doe abide thee . A man cannot buy hell too cheape ; though hee give never so little for it , yet still it is an hard bargaine : as on the contrary , a man cannot buy heaven too deare , though he displease all , lose all ; though he goe halt and maimed , though he runne through fire and water to it , hee cannot overvalue grace and glory , hee cannot doe too much for them . Therefore oppose this to all hinderances : I am loth to lose my friends , to crosse my selfe , &c. but it is for heaven : That answers all , payes for all ; and when I come to heaven it will never repent me , &c.

FINIS .

The foure and twentieth SERMON . MATTH . 5.11 , 12.

Blessed are yee when men shall revile you , and persecute you , and shall say all manner of evill against you falsly for my sake .

Rejoyce , and bee exceeding glad , for great is your reward in beaven : for so persecuted they the Prophets that were before you .

WEe have traced our blessed Saviour through the steps of Christianity . Christianity begins in poverty of spirit , and ends in persecution . This persecution will never hurt a Christian , it is no prejudice to his happinesse , the kingdome of heaven shall pay for all .

Now our blessed Saviour descends from christians in generall , to his disciples and ministers in particular .

His disciples did personate both Christians and Preachers . They were now Students , nay Licentiats in Divinity . In the sixth of Luke , he sets them apart for the worke of the ministry , and no sooner hath he called them to that worke , but he presently summons them to suffer persecution .

Wee will not stand now to breake open the words in the severall branches of them : That which at this time wee have to doe , is to touch a little on two points .

First , what measure the world usually deales out to Gods true Ministers .

Secondly , how Gods Ministers must beare up themselves in this entertainment .

For the first : Our Saviour speakes here as if Ministers were to expect all sorts of persecutions , and that from all sorts of people . For persons ; Blessed saith he , are ye when [ Men ] shall revile you , &c. that is , men of all sorts and conditions shall conspire in this worke . And for persecutions , our Saviour himselfe casts them into these rankes , persecuting words , and persecuting actions , ( when men shall revile you , and persecute you , ●nd say , &c. ) unlesse under reviling we shall place gestures , as some doe .

For the order of the words , whether there be in them an allusion to a judiciary processe , ( as some Authors of good note will have it ) or to such outrage rather as wrath doth minister weapons unto as occasion is given , it is not much materiall . Onely this , of these three words here used in the text , The first imports upbraiding , and twitting of others , and is the same with that , Iam . 1.5 . Let him aske of God , who giveth unto all men liberally , and hitteth none in the teeth , either with their present defects , or former failings . The second word betokeneth a keene and eager pursuite of any other , whether by law or by the sword . The third , all manner of evill language , though never so false . All laid together , amounts to this much .

Doctr . That the world ordinarily hath a keene edge against the true Prophets , and Ministers of Iesus Christ . No sooner is any man a true Minister , but he is halfe a Martyr : Therefore our Saviour gives his Disciples here their orders with one hand , and their weapons with the other , Luc . 6. He cals upon them both at once for preaching and persecution : for these two are twinnes , and goe ever together . Hence it is , that when hee sent forth the twelve to preach ; and likewise in another expedition , when he sent forth the seventy , he tels them of persecution . Behold I send you forth as sheepe in the middest of wolves , &c. but beware of men , for they will deliver you up to the Councels , and scourge you in their Synagogues , &c. Matth . 10.16 , 17. Come to particular persons , and to begin with Peter ; Simon sonne of Ionas , saith our Saviour , when thou wast young , thou girdedst thy selfe , and walkedst whither thou wouldest : The time was when thou could'st have done thus , but now the case is altered , thou art a Preacher , Peter , and therefore now , thou shalt stretch forth thy hands , and another shall gird thee , and carrie thee whither thou would'st not . Ioh . 21.18 . The like wee may see of Paul , Act. 9.15 , 16. Hee is a chosen vessell unto mee , saith the Lord there to Ananias , to beare my name before the Gentiles , and Kings , and the children of Israel : for I will shew him how great things he must suffer for my names sake : Preaching Christs name , and suffering for it , doe goe ever together lightly : Hence is that charge given to the Prophets , Ieremy and Ezechiel , Gird up thy loynes and speake , be not afraid , lest I confound thee before them ; They shall fight against thee , but chey shall not prevaile , &c. And againe , Though briars and thornes be against thee , and thou dost dwell among scorpions , be not afraid of their words , &c. Ier . 1.17 , 19. Ezek . 2.6 . But what need we produce more instances ? let us but consult common experience , and wee shall finde it so . You know how it fared of old with Gods faithfull Messengers : Behold , saith Isay , I and the children whom thou hast given mee , are for signes and for wonders in Israel . Ieremy became a by-word , Ezechiel a proverb , Daniel was counted no better than a traytor and rebell against his Prince . And , to put an end to a long induction of particulars , Which of the Prophets ( saith S. Stephen , to those stiffe-necked Iewes , Act. 7. ) have not your Fathers persecuted ? and tbey have slaine them which shewed before of the comming of the just . One , of whom you have beene now the betrayers and murtherers : Thus it fared with the Prophets of old : Come downe lower to the middle times betweene the Prophets and Apostles , there fell in two Preachers beyond all exception , Iohn Baptist and our Saviour : neither of them gave content ; the one was too sterne and austere , the other was too pliant and sociable ; neither of them could please . Come downe from hence to the Apostles times , these were in the hardest condition of all , most contemned , and most dis-respected of all men , 1. Cor . 4. I thinke , saith Saint Paul , that God hath set forth us the Apostles last , as the fagge end , and outcast of all the rest , as it were appointed to death : for we are made a spectacle unto the world , and to Angels , and to men . Even to this present , wee both hunger and thirst , and are naked , and are buffeted , &c. Come lower to the primitive times ; and where shall a man finde the Orthodox Bishops , but at the barre , or upon the racke , or in prison ? &c. traduced , proscribed , exiled , all manner of hard measure meted unto them ; after this , invaded first by Heathenisme , then by Arrianisme , then by Donatisme , then by Pelagianisme , and last of all by Antichristianisme : So true is that of Luther , It is not possible for a man to be a true Preacher of Gods word , and not be persecuted . And it flowes from these causes ; first , from God ; secondly , from the World ; and thirdly , from Satan .

Reas . 1. First , it pleaseth God for excellent good ends and purposes , to trie and exercise his most faithfull servants his Ministers , who have in them too much pride , too much selfe-love , too much passion , worldlinesse , &c. This God seeth , that they need refining , and therefore hee will breathe them , and exercise them , lest they should bee exalted above measure with the abundance of revelations ; he will turne some messenger of Sathan loose upon them , as hee did upon Paul ; who being in danger of being puffed up upon his being rapt into heaven , God sets one to welcome him to earth againe , a pricke in the flesh , a messenger of Satan , &c. Thus Gods Ministers doe but stand in need of persecution , their graces must be tried and exercised .

Reas . 2. But there is another Reason of this , and that is from the World , betwixt which and the Ministry there is an utter antipathy ; for the Ministry is divine and holy : the World and it can no better agree than light and darknesse , fire and water : Hence the difference , hence the opposition , hence the fight ; because the Word detects , disgraceth , and opposeth the sinnes wherein the World walloweth . The Ministry stands in the light of the World , hinders that men cannot sinne with that freedome they otherwise would : hence the quarrell . I have given them thy word , saith Christ in his prayer to his Father , Ioh . 17.14 . and then presently followes , and the world hath hated them : they have a word , a message in their mouthes against all sinne , therefore doth the world oppose them .

Reas . 3. Thirdly , it is of Sathan that Gods Ministers are so persecuted , for hee knowes if the sheepheard be smitten , the sheepe must needs be scattered ; if he can take off the Captaine , the army will soone be routed ; if the starres be once pulled downe from heaven , his kingdome ( which consists in the deeds of darknesse ) will thereupon be advanced . Hence it is , that as the King of Syria commanded to fight neither against small nor great , but against the King of Israel ; so he bends all his forces against these Captaines of the Lords hoasts : hence it is , that so many imputations , so many aspersions , so many indignities are cast and heap't upon faithfull Preachers . You see then , that whether you looke to God , or to the World , or lastly to the Devill , Christs true Ministers cannot want persecution . We will stand no longer on proofe of the point .

Vse . For use hereof , it serves two wayes ; and first , take notice of the vile corruption of our nature , in that we be carried with such secret spleen , and beare such an edge against Gods holy Ordinance ; wherein we may see , first , our weaknesse ; secondly , our wickednesse . First , what greater weaknesse can there be than this , to love flattering rather than plain-dealing ? this is meere childishnesse . Chide a childe for his faults , and he thinkes you hate him presently , he counts you his enemy : but let him alone , and humour him a while , and you shall bee his friend , you may have the heart out of his body , or whatsoever you will : And thus childish doe men shew themselves , for most part : wee love those that will stroake us , such as will keepe aloofe , and never come home to us to shew us our ill estate : Hence is it that the Devils dawbers , that dawbe with untempered mortar , as the Prophet speaks , the Devils Upholsters ( as one cals them ) that sow pillowes under mens elbowes , are magnified and applauded of the world , when as in the meane while Gods faithfull Messengers , that deale plainly and mercifully with mens soules , to draw them out of their sinnes , are disesteemed , and vilified : hence is it , that every Fidler , every Tapster , every Iester , every claw-back , that can humour men & smooth them up , shall be accepted , and made welcome into their company . And on the other side , hee that deales faithfully with mens soules shall be traduced , and disrespected of every body . Now what a weaknes is this in men , to make no difference of friends and foes , to their utter ruine and destruction ? And yet this is it wee are all subject to : Hence every true Paul is forced to crie out , that the more hee loves , the lesse he is beloved ; and that hee is held an enemy because he speakes the truth ; as on the contrary , false Prophets though they deceive and gull men of their soules , yet they are received and applauded : this is weaknesse in graine , in the very height of it . But is that all ? Take notice herein , as of your weaknesse , so secondly of your wickednesse , that we should make things amiable the object of our greatest hatred , even fidelity and plain-dealing in our Ministers , that we should thus fall in with our diseases ; and insteed of falling out with our sinnes , should fall foule on our Physicians : whence is this strange wickednesse ? Would you know the true cause ? It is that antipathy and contrariancie ( wee spake of before ) that is betweene this divine Ordinance , and mans sinfull nature : for otherwise , what is there in a Minister , but that he may passe as well as another man ; whether we consider him in naturall respects ; he may be as neere & deere unto us every way as another : or if you take him in civill respects ; he is lightly as affable as others , as well bred , as courteous and sociable , as good a companion as another : Or lastly , if you consider him in religious respects ; take him one way , hee may be the object of your pitty and love , as he is a man subject to like passions , &c. or take him another way , hee is the object of your respect , as hee is the Ambassador of Christ . What is the reason then there is no better accordance betweene him and the world , but from the Ordinance , which is divine and spirituall ? but wee are carnall and sensuall , hence the difference . The worke of the Ministry is to shew men their sinnes , to pull them out of hell , to bring them to heaven ; but wretched men would not be happy , I meane it , in Gods way they would not , and by the use of Gods meanes . Now because Ministers would make men of unholy , holy ; of wicked , righteous : hence is it that they fall out with the Ordinance . This is wickednesse in an high degree ; and yet it is in all of us naturally to beare an aking tooth to Gods faithfull Ministers ; let us see it and be humbled for this crookednesse of our natures .

Secondly , for such as have an itching desire to be medling with Gods Ministers , let them be exhorted to take heed of pleasing themselves in rubbing this itch , lest it smart and bleed to their death , and undoing . A Minister that comes to us in Christs name should be respected for his message , whether hee come as an Ambassador of peace , or as an Herald of warre , in either quality he is priviledged . Secondly , for his Masters sake , his commission is sealed in heaven , he is come out from God . Thirdly , in respect of that relation he beares to God , who hath undertaken his protection , ownes him , and gives it in charge , Touch not mine annoynted , and doe my Prophets no harme ; and hath threatned to strike through the loynes of all them that meddle with his Levites , Deut . 33. wherefore if any of you have a stitch against a Minister as a Minister , my counsell unto you is that of Pilates wife to her husband , Have nothing to doe with that just man : but rather if you have any way wronged him , in his name , in his estate , &c. let the same course be taken by us that the Lord commends to Abimelech , Make restitution , for hee is a Prophet , and hee shall pray for you , and you shall prosper . This is the way to bring Gods blessing upon your selves and yours . And for the time to come take heed how you traduce or maligne any true Minister of Christ , take heed how you lift up a persecuting hand or a persecuting tongue against any such , yea or a persecuting eare either : Receive not a report against an Elder , saith the Apostle , under two or three witnesses : for if to be accused were enough to make a man guilty , Christ himselfe should not have beene innocent . Who knowes not what strange reports were raised , what tales were brought up against the Christian Bishops of old ? What hainous things were charged upon Christ himselfe in both the Courts , the civill Court and the Ecclesiasticall Court ? Wherfore , when accusations of this kinde are brought unto you , learne , if not to stop both eares , as that good Emperour Constantine did , yet at least to reserve one for the accused party , till you have heard them both . For certainely as that Nobleman accused of tteason said for himselfe , It was not the Baron , Vid . Camd . in Bedfordshire . but the Baronry that was the traytor ; so for most part , it is not so much the man they smite at , as the living , the glebe , the Ordinance of God wherewith they are entrusted . It is easie to pretend a thousand things , but take heed of that secret itch that is in many this way , to be tampering and medling with Ministers because Ministers .

Vse . But let me say something here to those of mine owne coate : for the maine weight of this businesse lyes on the Clergy . You see your calling , you see your condition ; you are sent out into the world as sheepe amongst wolves , fight you must ( it will hardly be avoyded ; ) therefore resolve upon it , either to decline the stroke , or receive the shocke .

For the first , Christ gives you two prescriptions , Be wise , saith he , as Serpents , and innocent as Doves . Wisedome and Innocency are the best meanes a man can use to keepe his peace .

First therefore that Dove-like spirit that rested upon Christ , must rest also upon us : sinlesse wee cannot be , blamelesse we must be . And although there be a latitude which must be yeelded to humane frailty , yet wee must not swerve too much from the line on either hand , but strive to hold that {αβγδ} that Nazianzen speakes of : Walke as those that tread upon ropes , wondrous even and upright , without warping or swerving on either hand .

Secondly for our Wisedome , it hath a threefold prospect :

First , toward our Master Christ : get under his protection , and live as his Chaplaines in Ordinary , study him , preach him , represent him , personate him , thinke what he would say if he were to speake in this place , in your parish . In a word , you must comply with him , depend upon him , and then he will beare you out in all your pressures .

Secondly , toward our selves , and so it shall be our wisedome to hold together ; for our strength and safety lyeth in unity . If we be divided in our hands and tongues as those builders of Babel were ( when one called for stones , they brought him mortar , &c. one layd a stone in the building , and another pulled it up ) a Babel shall sooner arise hereof than a Ierusalem ; therefore hearken to our Saviour , and sit downe by his words , Have salt among your selves , and be at peace one with another . Mar. 9.

Thirdly , toward the world ; and here the chiefest point of our wisedome is to bee shewed , that sith the world is so captious , and so ready to picke a quarrell with us , therefore it must be our care to foresee as much as possible , & to forestall all their exceptions . Now what it is that they most except against in us , may be best seene in our Saviour Christ . In the second of Marke , and other places of the Gospel , they taxe our Saviour for foure things especially : First for his person , secondly for his doctrine , thirdly for his disciples , and those of his houshold , fourthly for his company .

For his person , first , he must be more than a man that gives content to the world . Our Saviour himselfe could not , they twit him now with his birth , now with his parentage , now with his person , yea they looke round about him , and spye what they may carpe at ; all his parts , both naturall and morall doe come under their examination and censure . And even thus will the world deale with the Ministers of Christ , they shall be pryed and search't into every whit of them , from top to toe , as wee say , if any thing may bee found that may come under their censure . The course therefore here is that of Paul to Timothy , first , Take heed to thy selfe , and to doctrine , that is , looke to thy words , looke to thy actions , say nothing , doe nothing unworthy of your place . Secondly supply naturall defects with spirituall endowments , Let no man despise thy youth , saith hee . Wee may say the same in another case , Let no man despise thine age , thy blindnesse , thy deafenesse , or any other naturall defect in thee . Why ? but is this in our power , may some say , whether others shall despise or not ? Yes , saith the Apostle : for , be thou an example to them in word , in conversation , in charity , in spirit , in faith , in purity ; and this is the way to prevent all contempt , namely , if we set them a good patterne , a good copy in all our behaviour .

Secondly , they cavilled at our Saviours doctrine , still they questioned his points , as well as his person . And so it will bee with Preachers of Christs word , it will be enquired into , what schollers they are ? what degree of schooles they have taken ? what learning is in them ? what sufficiency of parts , & c . ? Now for this , we shall well enough take off our selves here , by giving attendance to reading , to exhortation , and doctrine ; betaking our selves first to study , and then to teach : first wee must learne , and then teach others what wee have learned . Preaching without reading is but a venting of our owne windy conceit ; as on the other side , reading without preaching is but a miserly hoarding up from others that which we have learned . Where should a Minister dye rather than in the Pulpit ? where should he rather be buried than in his study ? Ministers are nurses , and such they should shew themselves . A nurse , you know , doth first feed her selfe , and then feedes her young ; so should wee first digest our reading and learning , and then draw out , and impart it to others . That which is most native will take best , and is most desired of our hearers ; as it fares with a child , who desires not to have his milke sugred , but likes it best as it comes from the breast , without any mixture : So when a Minister speakes the native truth without all affectation , when hee speakes out of his owne heart , so that the hearers see plainenesse and honesty in the speech ; this commends him most to the hearer , and sets a price upon all his labours . Whereas on the other side , let him trimme and starch a speech never so neately , if either he shall preach himselfe , or else confute himselfe by his owne practice , hee shall but render himselfe suspected and despicable when all is done . This was Pauls glory , 2. Cor . 1.13 . You shall reade no other thing in mee ( saith he ) than what I write : and this is a Ministers ; when his heart is seene in what he writes , his heart is heard in what he speakes , &c. then though his matter bee never so plaine and ordinary , it will passe and be accepted . Therefore if wee would preach to purpose , we must bring our hearts as well as our heads into the Pulpit , preach the word ( as Peter bids ) and preach it as the word , and preach it fully ; Looke to thy ministry , Archippus , which thou hast received in the Lord , that thou fulfill it : unlesse a mans hands preach , his haire preach , his feet preach , &c. as well as his tongue , little good will follow , hee shall but do and undoe , As it is said of Aeneas Sylvius ( afterwards called Pope Pius Secundus ) that what Sylvius did , Pius undid : so such a one shall but undoe at home what he did at Church , whose conversation and doctrine goe not all one way ; whose life doth not preach as well as his tongue .

Their third exception against our Saviour was about his disciples ( who were his houshold Chapleines as it were ) that they did this and that which was not according to the ordinances of the Elders , &c. Wee may not draw disciples after us , or make a side as the Corinthians , who would bee some of Paul , some of Apollo , some of Cephas , and some of Christ ; but a houshold we may have , as had our Saviour : and for these we are liable to exception . Doubtlesse it is not for nought , that Saint Paul in two of his Epistles writes an Oeconomick for Ministers , teacheth them how to governe their houses , how to order their wives , their children , and the rest that depend upon them . Herein hee yeelds but to necessity ; for all those flawes and faults that are found in our wives , children , or servants , are laid in our dish , put upon our account , and beaten upon our backes . Therefore let us learne every one to watch at his owne doore ( if wee would shunne the worlds censures ) and often thinke of that hundred and first psalme , I will behave my selfe wisely ( saith David there ) in a perfect way , till thou come unto me ; I will walke within my house with a perfect heart : that so , as Bernard advised a great Clergy man , we may either finde or make our families good .

Lastly ( for he was no rich man ) they excepted against our Saviour Christ for his company : Why , said they , doth your Master sort himselfe with publicans and sinners ? And this was a maine objection indeed , if hee had conversed with such any otherwise than in the nature of a Physitian , to doe a cure upon their soules .

It is a question that a Minister should often put to himselfe , as the Lord did to the Prophet , What dost thou here Elias ? So , what businesse have I here in this Market ? in this Faire ? in this Tavern & c ? this is not to be with Paul , nor with Austin neither . It well becomes a Minister to shew himselfe wise this way , and to have a speciall respect to his company : And then if hee study well , and preach well , and live well , and looke well to his houshold and to his company , certainely he shall breake the teeth of many exceptions that the world now commonly makes against the Ministers of Christ .

But what ? will wisdome and innocency serve the turne then ? is there , besides these , no need of patience ? Yes verily : let a man bee as wise and innocent as Christ was , hee shall finde good use of his patience . In truth , my brethren , we had need to be made all of patience , so often shall wee bee affronted , and so much too on every hand . Wee l'e not trouble you with the language of Amsterdam , false Prophets , stigmatiques of the beast , creatures of Antichrist , temporarizers , &c. Nor yet with that of Rome , Tinkers , Tapsters , Harding aliique . Fidlers , Coblers , Chimney-sweepers , Cannelrakers .

It were well with many a Minister if he did not heare ill from his owne naturall and spirituall kindred : Yee shall be hated , saith our Saviour , not onely of some few , but of all the world for my names sake . The comfort of it is , that it is for Christs sake we suffer such things . He seeth it , and hee will reward it . What matters it therefore , though we be accounted the arrant'st dunses in a countrey , the worst in all the parish , the refuse and off-scowring of all things for Christ ? doe but have a little patience , and hee that shall come will come , and hee will not come empty-handed neither ; but bring his reward with him , which is the next thing in the text .

Rejoyce and be exceeding glad , for great is your reward in heaven .

Doctr . Take notice hence , where Gods Ministers must looke for their reward ; not here but in heaven . Here is the place of worke , there of wages ; here is their seed-time , there the harvest ; here they must looke to fight , there to receive their Crownes . Thus it was with our Saviour Christ , Esay . 49.5 . Then I said , I have labour'd in vaine , I have spent my strength for nought and in vaine , yet surely my judgement is with the Lord , and my reward with my God . And againe , Though Israel be not gathered , yet I shall be glorious in the eyes of the Lord , and my God shall be my strength . And this we may also see , Matth . 18. at the later end : Behold , saith Peter , wee have forsaken all and followed thee , what shall wee have therefore ? Little enough , I 'le warrant you , for the present : but in that day when the Sonne of man shall sit on the throne of his glory , ( and till then the matter is rejourn'd ) ye also which have followed mee in the resurrection shall sit upon twelve thrones , judging the twelve tribes of Israel . I know whom I have trusted , saith Paul , and from henceforth there is laid up for mee a Crowne of righteousnesse , ( it is laid up , and not yet given him ) 〈◇〉 the last day , when the righteous Iudge shall give it , &c.

Reas . 1. It must bee in heaven or no where that ministers shall be rewarded . For the world , first , cannot recompence them ; secondly , will not do it . It cannot first , for it hath nothing worthy enough to be reward for a Minister : though others may be better men than we , yet they have not better commodities than we . If wee sow unto you , saith the Apostle , our spirituals , is it so great a matter that we reape your temporals ? Ministers recover men of their spirituall diseases , so that they owe them even their selves also , as Paul said to Philemon : In a word , they winne soules ; and what can a man give in exchange for his soule ? If the Heathen man could say , No man can make a sufficient requitall to God , to his Father , to his Tutour that teacheth him humane learning ; what doth hee not owe to his Minister that instructs him in the mystery of Christ ?

Reas . 2. Men , as they cannot recompence Ministers if they would , so they have no great mind unto it , unlesse it be one or two here or there that are called out of the world by Gods special grace . Mens soules are good cheape with the most , nothing worth . He that can heale a sore , cure a disease , set a bone or the like , shall , be well paid for his paines , and have many a thanke ; but Ministers are held Physitians of no value , little set by . If any one can tell us of a good crop , of a good purchase , we lend both our eares to such a bargaine , and ●ere is twenty pieces or so for your paines , and I 'le owe you a good turne besides : but heaven is scarce worth thankes : If we may have it without any paines or without any cost , we like well of it , but else we give it up as a hard bargaine ; and they that offer it are not worth looking after . So that it is well with Ministers , that God hath kept the Law in his owne hand ; for such is the course of the world , that every common servant , every herd and heyward , every one that can dresse a horse or drench a cow , shall bee thought a more necessary man than a minister .

Vse . 1. The use of this point concernes ministers chiefly ; and yet let mee speake one word by the way ( for all the haste ) to you hearers . You must bee told , that though our chiefe pay be reserved till another world ; yet this is no discharge to you , as if you should therefore put off all the businesse to God , and thinke it enough for you to say to such as labour in the Word and Doctrine , God reward you , I 'le pray for you , &c. 't is true , wee must looke to our Master in heaven for wages , as other servants must , but what is this to Masters ? doth this discharge them ? no , saith the Apostle , with good will doing service as to the Lord , and not as to men , knowing that whatsoever good any man doth , the same shall hee receive of the Lord : You Masters must also give unto your servants that which is just and equall , &c. And so it is here : though we ministers have a master in heaven to reward us for any worke we doe this way , yet there must bee an equality observed also on your part : And as the minister must sweat for you , study for you , feed your soules ; so must you sweat for him , labour for him , and provide for his body , &c. there must be a mutuall enterchange of all good offices this way one to another . It is true too , that the maine is reserv'd to another world , but yet there must necessarily be some salary , some stipend and allowance made them for the present . Hee that dresseth the Vineyard , is fed of the Vineyard . He that plowes up the field , is fed of the fruit of the field in the interim , though the maine crop be not yet ready . Who goeth a war-fare at any time on his owne chare ? who planteth a vineyard , and eateth not of the fruit thereof ? or who feedeth a flocke , and eateth not of the milke of the flocke ? The wages is due unto us here , though the Crowne be behind . I know the question is moved , whether the ministers maintenance be not a matter of almes , and meerely arbitrary ? and some good authors are mis-alledged to prove it , as Wickliffe and others , falsely . But our Saviour hath already determined the point ; The workeman , saith he , is worthy of his hire ; it is as due to Gods ministers as wages to a labourer . Another question is made ( I know ) about the proportion , and quota pars , what and how much they shall have , and whether or no the tenth bee due ? But it is certaine , that as they that minister about holy things , lived of the things of the Temple ; and they which waited at the Altar , lived at the Altar , so hath the Lord ordained , that they which preach the Gospel should live of the Gospel . 1. Cor . 9.13 , 14. What though he hath meanes of his own otherwayes ? that 's not to the purpose ; publike duties require publike charges : who goes to war ( though rich ) at his own charge ? Therefore you are not to thinke it enough to give them the hearing ; or that you have done all , when you give them that which you cannot hold from them , that which custome and prescription affords . Know and understand that God hath ratified no such custome that ministers should bee starved , but willes that they should live , and live comfortably , and recive all good encouragement in their studies , &c.

Vse . 2. Our second use must be to Ministers , and first , to such as doe intend the ministry ; secondly , to such as are already entred into it . For the first , they must bee exhorted wisely to cast up their accounts , and not to thinke to enter into the ministery as into a monastery or place of ease and repose , or to helpe their maintenance , not elsewhere to be had : He that desires a Bishoprick ( saith the Apostle ) desires a worthy worke ; a worke unsupportable , Chrysost . a worke formidable to the very Angels , and such as will make the backe of a very Paul to crack againe . He that will be a Minister , hee must be in labours more aboundant , in prisons more frequent , in wearinesse and painfulnesse , in watchings often , in hunger and thirst , in fastings often , &c. He must beare every mans burthen , expose himselfe to every mans envy , &c. Beleeve it , the ministry is a worke of workes : Therefore you that intend it , bee advised to sit downe first , and cast up the costs of it , whether you shall be able to goe thorough with it . Consider well of the matter , before you put hand to this plough , before you put out to this sea , lest you give up to your shame , or goe on to your sorrow . Aske your selves the question , whether you can bee content to tarry for preferment till heaven fall to you ? Can you folfow naked Christ in a naked manner ? &c. Nudi nudum , as Ierom speakes ; Will you leave all other things to bee fishers of men ? Otherwise if you use the ministry onely as a stirrop to helpe you up into the saddle of promotion , and serve your base ends upon so high an Ordinance , you shall but bring shame and contempt upon your person and place , besides the punishment you are justly to expect from God . Therefore in steed of that question of the most , How shall I compasse this preferment or that ? How shall I grow great in the world ? &c. Say you , How shall I doe to get more learning , to take more paines , to be in prison , to suffer any manner of hardship , and the like ? How shall I get to be more patient , more wise , more meeke ? &c. that I may be able to beare the contempt , scornes , hard censures of the world ? I have learn'd , saith the Apostle , in whatsoever state I am , therewith to be content ; I know both how to be abased , and I know how to abound : every where , and in all things I am instructed , both to be full , and to be hungry , both to abound , and to suffer need . Phil . 4. This is the lesson Saint Paul had taken out , and he had conn'd it well : And this is that he commends to his sonne Timothy , Watch thou in all things , saith hee , suffer hardship , studie souldiery , this is to doe the worke of an Evangelist , this is to make full proofe of thy ministery , 2. Tim . 4.5 . He must not study his owne ease , but looke to the worke that lookes toward the Ministry ; it is a worke of workes , as well as an art of arts , as Greg . speakes .

Secondly , for such as are already entred into it , here 's a word of comfort ; What ever your usage or entertainment bee in the world , looke thorough all into the rewad above . What if men revile us , what if wee heare ill when wee deserve well , and wee meet with a great deale of discouragement ? Yea , what if they persecute us , and say all manner of evill against us falsly for Christs sake , Yet rejoyce in all this , and be exceeding glad , for great is your reward in heaven : For so persecuted they the Prophets that were before you . So , did I say ? nay much worse measure did they meet with , than ever wee have done : They were whipt , they were stock't , rack't , imprisoned , beheaded , &c. and so are not wee . Therefore if wee yet speed better than our betters before us , we have cause to be patient , and to blesse God we scape so well .

Ob. Yea , but it is from mine owne that I receive these discouragements , if it were from strangers I could the better beare it : but when it comes from them that I have prayed for , studied for , &c. this goes neere .

Sol . For answer to this , our Saviour hath told us , That a Prophet hath lesse honour no where , than among his owne . The Prophet of Anathoth , at Anathoth found hardest measure of all . And this is the lot of all Gods Prophets : there is no minister of Christ , but if he deale faithfully in his place , hee doth ordinarily procure himselfe displeasure from his owne people .

Ob. Oh , but if I suffered these things from those onely that are wicked and naught , it would never grieve me so much : but here is my trouble , that even the godly , and such as seeme to have a love to the Word , doe slight and despise me : and how then ?

Sol . How then ? Why looke up to Christ , and thinke of another time , another place , another manner of pay than here you meete with any ; Great is your reward in heaven .

Why should we trouble our selves with what men thinke or do unto us ? The wicked , they looke upon Gods ministers as so many pests or plagues of the world ( wee have found this botch perverting the people , saith Tertullus of Paul . ) And those that are good among men , they cannot judge of our labours , they know not the paines and cares of our place , they understand not what it is to beare the burden of a charge of soules , to breake our sleepe , yea to breake our braines for their sakes : They thinke it a fine matter to see a man in a Pulpit , to stand and talke over the people for an houre together , &c. they see not in what feare , in what care , and with how many temptations wee stand in this place , &c. Therefore let us never trouble our selves with men that know nothing of all this , but looke to him that doth know perfectly how it is with us ; according as hee tells the Angels of the Churches , Rev. 2. and 3. I know thy workes , and thy labour , and thy patience , &c. hee knowes all , and takes notice of all ; therefore passe not what men judge of you , but looke higher .

What though thou art little respected here ? what though many a shaveling hedge-priest is better set by ? what though after you have spent your time , and your patrimony ( two or three hundred pound it may be ) for learnings sake to fit you for the ministry , a small meanes shall bee thought too much for you ? what though you bee held to so straite allowance that you cannot keepe a table as many a taylor or tapster doth ? cannot give your children a portion , as many an inferiour tradesman can ? Looke up amid'st all this , and see above another Master , another day , another life , another payment . Here is the wisedome , the patience , the strength of a Preacher . Were it not for this , wee were of all men most miserable , and most foolish to enter into this calling ; of which we may truely say , as that King did of his crowne , That if a man knew but the weight of it , and the cares that come along with it , hee would not hold it worth taking up in the streete . But consider , that great is your reward in heaven , and that shall pay for all . Never whine , never complaine till Christ comes ; if he pay you not to the full for every houre spent in his worke , for every indignity borne for his sake ; if he make you not amends for every word you have spoke in his name , yea for every drop of bloud , nay for every drop of sweat , nay for every drop of inke you have spent in his service , then complaine , then take exceptions . But in the meane , blesse God that hath made for you so good provision , and blesse the present government , under which you enjoy any incouragement and maintenance , over and besides that great harvest , that crowne that abides us hereafter , when they that winne soules shall shine as the starres in the Firmament .

FINIS .