The beatitudes: or A discourse upon part of Christs famous Sermon on the Mount. Wherunto is added Christs various fulnesse. The preciousnesse of the soul. The souls malady and cure. The beauty of grace. The spiritual watch. The heavenly race. The sacred anchor. The trees of righteousnesse. The perfume of love. The good practitioner. By Thomas Watson, minister of the word at Stephens Walbrook in the city of London.

THE BEATITUDES : OR A DISCOURSE Upon part of CHRISTS Famous Sermon ON THE MOUNT .

Whereunto is added Christs various fulnesse . The preciousnesse of the Soul . The Souls Malady and Cure . The Beauty of Grace . The Spiritual Watch. The Heavenly Race . The Sacred Anchor . The Trees of Righteousnesse . The Perfume of Love . The good Practitioner .

By THOMAS WATSON , Minister of the Word at Stephens Walbrook in the City of London .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Menand .

LONDON , Printed for Ralph Smith at the Bible in Cornhill , near the Royal Exchange . 1660.

TO THE RIGHT HONORABLE JOHN EARLE of CLARE , And his Vertuous and Pious Consort , ELIZABETH Countesse of CLARE . Right Honorable ,

THE many civilities and favors , received from your Honours , have laid no small obligations upon me ; and I knew not wherein I might better testifie my gratitude to you both , than by presenting you with something of this kinde , as a specimen of that solemne respect and service which I owe to you . My Lord , the soul being a blossome of eternity , what should so preponderate , and bear sway with us as those things which help to raise the soul to its full 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of happinesse , and set it off in its orient splendor ! Blood may enoble , learning may adorn , but Religion puts the Garland of salvation upon a man . In this consists true Wisdom . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — My Lord , the study of this subject which I here offer to your view , will with the blessing of God much expedite and help forward the true progress of Religion . For the Author of this Sermon on the Mount , behold , a greater than Solomon is here ; Christ himself is the Preacher ; as his lips did ever drop like an hony-comb , so most eminently , in these Divine Aphorismes . The duties here enjoyned are weighty ; the rewards annexed , glorious . Here we may see a Christian clothed in his white linnen of purity , and scarlet-robe of Blessednesse . Here we may see grace and glory meeting together , and kissing each other . Let no man ever think to get heaven , who doth not ascend this Jacobs ladder . * * Gratia divina necessario requiritur ad beatitudinem consequendam , Aquin. Would he be rich , he must be poor in spirit ; would he enjoy happinesse , he must espouse holinesse ; My Lord , I could not be so exact as I desired in discussing this subject , having much other work lying on my hands ; but I know , such is your noble candour , that you will rather cover than censure what you see amisse . I will not farther Preface it , but craving your Lordships patrociny , and favourable acceptance of these impolite labours of mine , I shall continue an earnest Oratour at the throne of grace , for the distillation of all heavenly benedictions upon you , and your nobly descended family , and remaine

Your Lordships humble Servant in Christ , THOMAS WATSON . From my Study at Steph. Walbrook . July 6. 1660.

Mr. Watson's Beatitudes

TO THE Reader . Christian Reader ,

I Here present thee with a Subject full of Sweet Variety : This Sermon of Christ on the Mount , is a piece of Spiritual Needle-work , wrought about with divers Colours ; here is both Utile , & Dulce . In this portion of Holy Scripture , thou hast a Breviary of Religion ; the Bible Epitomized . Here is a Garden of Delight , set with Curious Knots , where thou mayest pluck those Flowers which will deck the Hidden man of thy heart . Here is the Golden Key which will open the gate of Paradise : Here is the conduit of the Gospel , running Wine to cheer such as are Poor in spirit , and Pure in heart : Here is the Rich Cabinet , wherein the Pearl of Blessedness is lock'd up : Here is the Golden Pot , in which is that Manna which will feed and refocillate the Soul unto Everlasting life . In a word , here is away Chawlked out to the Holy of Holyes . Reader , how happy were it if while others take up their time and thoughts about Secular things , which Perish in the using , thou couldest minde Eternity , and be guided by this Scripture-clue , which leads thee to the Beatifical vision Hoc patens unum miseris asylum . Boetius de Consol . . If after God hath set life before thee , thou shalt indulge thy sensual appetite , and still Court thy lusts , how inexcusable will be thy neglect , and how unexpressible thy misery ? The Lord grant that while thou hast an opportunity , and the wind serves thee , thou mayest not lye idle at anchor , and when it is too late , begin to hoyse up Sailes for Heaven . Ob now Christian , let thy Loines be girt , and thy Lamps burning , that when the Lord Jesus , thy blessed Bridegroom shall Knock , thou mayest be ready to go in with him to the Marriage-supper , which shall be the Prayer of him who is

Thine in all true affection , and devotion , Tho. Watson .

ERRATA .

Reader , be pleased diligently to Correct these mistakes in the Printing , else the sense cannot be clear .

Page 76. margent . for plungenda , read plangenda . p. 84. line 30. for donatus r. Novatus . p. 100. l. 17. for that he may be saved , r. that thinks he may be saved . p. 116. marg. for Naturam agens r. naturam agentis . p. 127. l. 18. for deny r. envy . p. 132. l. 3. for in r. it . p. 148. l. 5. for judicial r. juridical . p. 215. l. 2. for bemercified r. bemercied . p. 223. l. 33. for soil r. soul . p. 285. marg. for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 238. l. 24. for straine r. stream . p. 331. l. 13. for world r. word . p. 384. l. 10. for least r. last . p. 435. l. 17. for obnoxious r. obvious . p. 454. l. 1. for rig r. ring . p. 495. l. 9. for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 513. l. 24. for of another r. to another . p. 553. l. 13. for Hannibal r. Cannibal . p. 570. l. 25. for must be saved r. may be saved . 580. l. 7. for transforms him r. transforms us . p. 584. l. 10. for purifying r. purifieth . p. 617. for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 615. l. 11. for scriptural r. spiritual . p. 625. l. 9. for zeal of the spirit r. seal of the spirit . p. 619. marg. for charitatum r. charitatem . p. 623. l. 26. for should r. would . p. 639. l. 11. for laid r. lead .

THE BEATITVDES , Or a Discourse upon Christs Sermon ON THE MOUNT . MATTH. 5.1 , 2.

And seeing the multitudes , he went up into a mountain : and when he was set , his disciples came unto him .

And he opened his mouth , and taught them .

CHAP. I.

The Introduction into the ensuing Discourse .

THE blessed Evangelist Saint Matthew , the Penman of this Sacred History was at first by profession a Publican or gatherer of Toll * * Publicani aut vectigaliarii . Cael. Rhod. Antiq. ; and Christ having called him from the Custom-house , made him a gatherer of souls . This holy man in the first Chapter sets down Christs birth and Genealogy ; in the second his dignity ; a Starre ushers in the Wisemen to him , and as a King he is presented with Gold and Frankincense and Myrrhe , ver. 9 , 11. In the third Chapter the Evangelist records his Baptisme ; in the fourth his tentations ; in the fifth his preaching ; which Chapter is like a rich mine , every veine hath some gold in it . There are four things in this Chapter which offer themselves to our view .

1. The Preacher . 2. The Pulpit . 3. The Occasion . 4. The Sermon .

1. The Preacher . 1. The Preacher . Jesus Christ . The best of Preachers .

He went up . ] He , in whom there was a combination of vertues , a constellation of beauties ; He whose lips were not only sweet as the hony-comb , but did drop as the hony-comb ; his words an Oracle , his works a Miracle , his life a Pattern , his death a Sacrifice , He went up into a mountain and taught . Jesus Christ was every way enobled and qualified for the work of the Ministry .

1. Christ was an intelligent Preacher . He had the Spirit without measure , John 3.34 . and knew how to speak a word in due season , when to humble , when to comfort . We cannot know all the faces of our hearers , Christ knew the hearts of his hearers , He understood what Doctrine would best suit with them ; as the husbandman can tell what sort of graine is proper for such a soyle .

2. Christ was a powerful Preacher , He spake with authority , Matth. 7.29 . He could set mens sinnes before them , and show them their very hearts , John 4.29 . Come see a man which told me all things which ever I did . That is the best Glasse not which is most richly set with Pearle , but which shows the truest face ; Christ was a Preacher to the conscience , He breathed as much zeal as eloquence ; he often touched upon the heart-strings . What is said of Luther , is more truly applicable to Christ , He spake as if he had been within a man . He could drive the wedge of his Doctrine in the most knotty piece ; He was able with his two-edged sword to pierce an heart of stone . Never man spake like this man , John 7.46 .

3. Christ was a successeful Preacher ; He had the Art of converting souls . John 10.40 . Many beleeved on him ; yea , persons of rank and quality , John 12.42 . Among the chief Rulers many beleeved . He who had Grace poured into his lips , Psalm 45.2 . could pour grace into his hearers hearts ; He had the Key of David in his hand , and when he pleased did open the hearts of men , and make way both for himself and his Doctrine to enter . If he did blow the Trumpet his very enemies would come under his Banner , upon his Summons none durst but surrender .

4. Christ was a lawful Preacher ; as He had his Unction from his Father , so his Mission , John 8.18 . The Father that sent me bears witnesse of me . Christ ( in whom were all perfections concentred , yet , ) would be solemnly sealed , and inaugurated into his Ministerial as wel as Mediatory Office ; if Jesus Christ would not enter upon the work of the Ministry without a Commission , how absurdly impudent are they who without any warrant dare invade this holy Fuction ! There must be a lawful admission of men into the Ministry * * Nemo in Ecclesia debet publice concionari nisi rite vocatus . Austin . . Heb. 5.4 . No man taketh this honour to himself , but he that is called of God , as was Aaron . Our Lord Christ as he gave Apostles and Prophets which were extraordinary Ministers , so Pastors and Teachers which were initiated and made in an ordinary way , Ephes. 4.11 . and He will have a Ministry perpetuated , Matth. 28.20 . Lo I am with you alway even unto the end of the world . Sure , there is as much need of Ordination now , as in Christs time , and the time of the Apostles , there being then extraordinary gifts in the Church which are now ceased .

Object . 1. But why should not the Ministry lye in common ? Hath the Lord spoken only by Moses ? Num. 12.2 . Why should not one preach as well as another ?

Answ. Because God ( who is the God of order ) hath made the work of the Ministry a select distinct Office from any other . As in the body natural the members have a distinct office , the eye is to see , the hand to work ; you may as well say , why should not the hand see as well as the eye ? because God hath made the distinction , He hath put the visive faculty into the one , and not the other . So here , God hath made a distinction between the work of the Ministry and other work .

Quest. Where is this distinction ?

Answ. 1. We finde in Scripture a distinction between Pastor and People , 1. Pet. 5.2 . The Elders ( or Ministers ) I exhort , Feed the flock of God which is among you . If any one may preach , by the same rule all may , and then what will become of the Apostles distinction ? Where will the flock of God be if all be Pastors ?

2. God hath cut out the Minister his work which is proper for him , and doth not belong to any other . 1 Tim. 4.13 . Give attendance to reading , to exhortation , to doctrine , give thy self wholly to them ; or as it is in the Greek , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , be thou wholly in them . This charge is peculiar to the Minister , and doth not concern any other . It is not spoken to the Tradesman that he should give himself wholly to Doctrine and Exhortation , no , let him look to his shop ; it is not spoken to the plough-man that he should give himself wholly to preaching , no , let him give himself to his plough . It is the Ministers charge ; the Apostle speaks to Timothy , and in him , to the rest who had the hands of the Presbytery laid on them ; and 2 Tim. 2.15 . Study to shew thy self approved , a workman that needeth not to be ashamed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , rightly dividing the word of truth . This is spoken peculiarly to the Minister . Every one that can read the Word aright , cannot divide the Word aright . So that the work of the Ministry doth not lye in common , it is a select , peculiar work . As none might touch the Arke but the Priests ; none may touch this Temple-office but such as are called to it .

Object . 2. But if a man hath gifts , is not this sufficient ? I answer , no ; as grace is not sufficient to make a Minister , so neither gifts . The Scripture puts a difference between gifting and sending , Rom. 10.15 . How shall they preach unlesse they be sent ? If gifts were enough to constitute a Minister , the Apostle should have said , How shall they preach unlesse they be gifted ? but he saith Unlesse they be sent ; As in other callings gifts do not make a Magistrate ; The Attorney that pleads at Bar may have as good gifts as the Judge that sits upon the Bench , but he must have a Commission before he sit as Judge . If it be thus in matters Civil , much more Ecclesiastical and Sacred ; which are as Bucer saith , Maximi mementi , things of the highest importance . Those therefore that do usurp the Ministerial work without any special designation and appointment , do discover more pride than zeale . They act out of their sphere ; and are guilty of Thievery ; they steal upon a people : And as they come without a Call , so they stay without a Blessing . Jer. 23.32 . I sent them not , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 therefore they shall not profit this people at all . And so much for the first , the Preacher .

The Pulpit . 2. The Pulpit where Christ preached : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , He went up into a Mountain .

The Law was at first given on the Mount ; and here Christ expounds it on the Mount . This Mount as is supposed by Hierom and others of the Learned , was Mount Tabor . It was a convenient place to speak in , being seated above the people , and in regard of the great confluence of hearers .

3. The occasion . 3. The occasion of Christs ascending the Mount ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , seeing the multitude .

The people thronged to hear Christ , and he would not dismiss the Congregation without a Sermon , but seeing the multitude he went up . Jesus Christ came from heaven as a Factor for souls , he lay legend here a while , preaching was his business ; the people could not be so desirous to hear , as he was to preach ; he who did compassionate faint bodies ; Matth. 15.32 . did much more pity dead souls ; it was his meat and drink to do his Fathers will , John 4.34 . And seeing the multitude , he goes up into the Mount and preacheth . This he did not only for the consolation of his hearers , but the imitation of his Ministers .

Doctr. From whence observe : Doctr. That Christs Ministers according to Christs pattern must embrace every opportunity of doing good to souls ; praying and preaching , and studying must be our work 2 Tim. 4.2 . Preach the Word , be instant in season , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; ut omnem scil. arripiant concionandi occasionem . out of season* . Peter seeing the multitude , lets down the Net , and at one Draught catcheth three thousand fouls : Acts 2.41 . How zealously industrious have Gods Champions been in former Ages , in fulfilling the work of their Ministry ; as we read of Chrysostom , Austin , Basil the great , Calvin , Bucer , and others , who for the work of Christ were nigh unto death . The Reasons why the Ministers of Christ ( according to his pattern ) should be ambitiously desirous of all opportunities for soul-service , are

1. Their Commission : God hath intrusted them as Ambassadors : 2 Cor. 5.20 . Now you know an Ambassador waits for a day of Audience , and as soon as a day is granted , he doth faithfully and impartially deliver the mind of his Prince : Thus Christs Ministers having a Commission delegated to them to negotiate for souls , should be glad when there is a day of Audience , that they may impart the mind and will of Christ to his people .

2. Their Titles . 1. Ministers are called Gods Seeds-men , 1 Cor. 9.11 . therefore they must upon all occasions be scattering the blessed seed of the Word : The Sower must go forth and sowe ; yea , though the seed fall upon stones ( as usually it doth ) yet we must disseminate , and scatter the seed of the Word upon stony hearts , because even of these stones God is able to raise up children to himself . 2. Ministers are called Stars ; therefore they must shine by Word and Doctrine in the Firmament of the Church . Thus our Lord Christ hath set them a pattern in the Text : Seeing the multitude , he went up into the Mountain ; here was a light set upon an hill ; the bright Morning Star shining to all that were round about . Christ calls his Ministers , Lux Mundi , the light of the World , Matth. 5.14 . therefore they must be always giving forth their lustre ; their light must not go out till it be in the socket , or till violent death as an extinguisher put it out .

3. Christs Ministers must ansam arripere , catch at all occasions of doing good to others , in regard of the work which they are about , and that is saving of souls ; what a precious thing is a soul * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Macar . ? Christ takes as it were a pair of scales in his hands , and he puts the world in one scale , and the soul in the other , and the soul out-weighs : Matth. 16.26 . The soul is of a noble original , of a quick operation ; 't is a flower of eternity ; here in the bud ; in heaven , fully ripe and blown . The soul is one of the richest pieces of Embroidery that ever God made ; the understanding bespangled with light ; the will invested with liberty ; the affections like Musical Instruments tuned with the finger of the Holy Ghost . The soul is Christs Partner , the Angels Familiar ; now if the souls of men are of so noble an extract , and made capable of glory , oh how zealously industrious should Christs Ministers be to save these souls ! if Christ did spend his blood for souls , well may we spend our sweat : It was Austins prayer that Christ might find him at his coming , aut Precantem , aut Praedicantem ; either Praying , or Preaching : What a sad sight is it to see precious souls as so many Pearls and Diamonds cast into the dead Sea of Hell ?

4. The Ministers of Christ seeing the multitude , must ascend the Mount , because there are so many Emissaries of Satan who lie at the catch to subvert souls : How doth the Old Serpent cast out of his mouth floods of water after the woman to drown her ? Revel. 12.15 . What floods of Heresie have been poured out in City and Country , which have over-flown the banks , not only of Religion , but Civility . Ignatius calls Error , the invention of the Divel ; and Bernard calls it , dulce venenum , a sweet poyson : Mens ears like Spunges have sucked in this poyson : Never were the Divels Commodities more vendible in England than now ; a fine tongue can put off bad wares ; the Jesuit can silver over his lyes , and dress error in truths Coat ; a weak brain is soon intoxicated ; when flattery and subtilty meet with the simple , they easily become a prey : The Romish Whore enticeth many to drink down the poyson of her Idolatry and filthiness , because it is given in a golden Cup , Revel. 17.4 . If all who have the plague of the head should dye , it would much increase the Bill of Mortality ; Now if there be so many Emissaries of Satan abroad , who labour to make Proselytes to the Church of Rome , how doth it concern them whom God hath put into the work of the Ministry , to bestir themselves , and lay hold on all opportunities , that by their spiritual antidotes they may convert sinners from the error of their way and save their souls from death ! Jam. 5. ult. Ministers must not only be Pastores , but Praeliatores ; in one hand they must hold the bread of life , and feed the Flock of God ; in the other hand , they must hold the Sword of the Spirit , and fight against those errors which carry damnation in their front .

5. The Ministers of Christ should wait for all opportunities of soul-service , because the Preaching of the Word hath so many Remora's that hinder the progress and success of it ; never did Pilot meet with so many Euroclydons and cross winds in a Voyage , as the spiritual Pilots of Gods Church do when they are transporting souls to heaven .

1. Some hearers have bad memories , Jam. 1.25 . Their memories are like leaking Vessels ; all the precious wine of holy Doctrine that is poured in , runs out presently : Ministers cannot by study find a truth so fast as others can lose it ; if the meat doth not stay in the stomack , it can never breed good blood ; if a truth delivered doth not stay in the memory , we can never be as the Apostle saith , Nourished up in the words of faith , 1 Tim. 4.6 . How often doth the Divel , that Fowle of the Aire , pick up the good seed that is sown * * Verbum Dei , suffurante Diabolo memoriâ excidit . ! If Thieves steal away peoples money , they tell every one , and make their complaint they have been Robbed ; but there is a worse Thief they are not aware of ! How many Sermons hath the Devil stollen from them ! how many truths have they been robbed of , which might have been so many death-bed cordials ! now if the Word preached slides so fast out of the memory , Ministers had need the oftner go up the preaching Mount , that at last some truth may abide , and be as a nail fastened by the Masters of Assemblies .

2. The Ears of many of our hearers are stop't with earth ; I mean , the cares of the world , that the Word preached will not enter ; according to that in the Parable , Hearing they hear not , Matth. 13.13 . We read of Saul , his eyes were open , yet he saw no man , Acts 9.8 . A strange Paradox ! and is it not as strange that mens ears should be open , yet in hearing hear not * * Fanus pecuniae funus anima . ? They mind not what is said : Ezek. 33.31 . They sit before thee as my people sitteth , but their heart goeth after their covetousness . Many sit and stare the Minister in the face , yet scarce know a word he saith ; they are thinking of their wares and drugs , and are often casting up accounts in the Church . If a man be in a Mill , though you speak never so loud to him , he doth not hear you for the noise of the Mill. We preach to men about matters of salvation , but the Mill of worldly business makes such a noise , that they cannot hear ; in hearing they hear not . It being thus , Ministers who are called sons of thunder , had need often ascend the Mount , and lift up their voice like a Trumpet * * 〈◊〉 . 58.1 . ; that the deaf ear may be seringed and unstopped , and may hear what the Spirit saith to the Churches , Revel. 2.7 .

3. Others , as they have earth in their ears , so they have a stone in their hearts . Zach. 7.12 . They made their hearts as an Adamant stone , lest they should hear the Law . The Ministers of Christ therefore must be frequently brandishing the Sword of the Spirit , and striking at mens sins , that if possible , they may at last pierce the heart of stone . When the earth is scorch'd with the Sun , it is so hard , and crusted together , that a showre of rain wil not soften it ; there must be showre after showre before it will be either moist or fertil ; such an hardned piece is the heart of man naturally ; it is so stiffned with the scorchings of lust , that there must be Precept upon precept , Isa. 28.10 . Our Doctrine must distill as the dew , as the small rain on the tender herb , and the showers upon the grass , Deut. 32.2 .

6. Christs Ministers according to the example of their Lord and Master , should take all occasions of doing good , not only in regard of Gods Glory , but their own Comfort . What triumph is it , and cause of gladness , when a Minister can say on his death-bed , Lord , I have done the work which thou gavest me to do , I have been trading for souls ! When a Minister comes to the Mount of glory , the heavenly Mount , it will be a great comfort to him that he hath been so often upon the preaching Mount. Certainly if the Angels in heaven rejoyce at the conversion of a sinner , Luk. 15. how shall that Minister rejoyce in heaven over every soul that he hath been instrumental to convert ? every convert gained , as it shall adde a member to Christs body , so a jewel to a Ministers Crown , Dan. 12.3 . They that are wise , or as the Original carries it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 They that are Teachers shall shine ( not as Lamps or Tapers , but ) as Stars ; fulgebunt sicut Stellae ; not as Planets , but fixed Stars in the firmament of glory for ever .

And though Israel be not gathered , yet shall Gods Ministers be glorious in the eyes of the Lord , Isa. 49.5 . God will reward them , not according to their success , but their diligence * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. . When they are a savour of death to men , yet they are a sweet savour to God . In an Orchard , the Labourer that Fells a Tree , is rewarded as well as he that Plants a Tree ; the Chyrurgions Bill is paid though the Patient dye .

SECT. 1.

Use 1 First , LET me crave liberty to speak a word to the Elisha's , my Reverend and Honoured Brethren in the Ministry . You are engaged in a glorious service , God hath put great Renown upon you ; he hath entrusted you with two the most precious jewels , his TRUTHS , and the SOULS of his people ; never was this honour confer'd upon any Angel to convert souls ; What Princely Dignity can parallel this ? The Pulpit is higher than the Throne ; for a truly constituted Minister represents no less than God himself . 2 Cor. 5.20 . As though God did beseech you by us , we pray you in Christs stead , be ye reconciled to God . Give me leave to say as the Apostle , Rom. 11.13 . I magnifie my Office . Whatever our Persons are , the Office is Sacred : The Ministry is the most honourable imployment in the World ; Jesus Christ hath graced this calling by his entring into it ; other men work in their Trade , Ministers work with God . 1 Cor. 3.9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 We are labourers together with God . O high honour ! God and his Ministers have one and the same work , they both negotiate about souls : Let the sons of the Prophets wear this as their Crown and Diadem ; but while I tell you of your Dignity , do not forget your Duty : Imitate this blessed pattern in the Text , the Lord Jesus , who seeing be multitudes , he went up and taught . He took all occasions of preaching ; sometimes he taught in the Temple , Mark 14.49 . sometimes in a Ship , Mark 4.1 . and here upon the Mount ; his lips were a Tree of life that fed many : How often did he neglect his food , that he might feast others with his Doctrine ! Let all the Ministers of Christ tread in his steps ; make Christ not only your Saviour , but your Samplar ; suffer no opportunities to slip wherein you may be helpful to the souls of others ; be not content to go to heaven your selves , but be as the Primum Mobile , which draws other orbs along with it ; be such shining Lamps , that you may light others to heaven with you : I will conclude with that of the Apostle , 1 Cor. 15.58 . Therefore my Beloved Brethren , be ye stedfast , unmoveable , always abounding in the work of the Lord , forasmuch as you know that your labour is not in vain in the Lord .

SECT. 2.

Secondly , LET me turn my self to the Flock of God , Use 2 If Ministers must take all opportunities Branch . 1 to preach , you must take all opportunities to hear . If there were twice or thrice a week a certain sum of money to be distributed to all comers , then people would resort thither ; now think thus with your selves , when the Word of God is preached , the bread of life is distributed , which is more precious than thousands of gold and silver , Psal. 119.72 . In the Word preached heaven and salvation is offered to you ; in this Field the Pearl of price is hid : How should you flock like Doves to the windows of the Sanctuary ! Isa. 60.8 . We read , the gate of the Temple was called beautiful , Acts 3.2 . The gate of Gods house is the beautiful gate ; lye at these posts of wisdomes doores , Prov. 8.34 .

Branch . 2 2. Not only hear the Word preached , but encourage those Ministers who do preach . 1. By liberal maintaining of them . Though I hope all who have Gods Urim and Thummim written upon them , can say as the Apostle , 2 Cor. 12.14 . I seek not yours , but you ; yet that Scripture is still Canonical , 1 Cor. 9.14 . So hath the Lord ordained , that they which preach the Gospel should live of the Gospel . Are not labourers in a Vineyard maintained by their labours ? saith Peter Martyr ; And the Apostle puts the question , Who plants a Vineyard and eateth not the fruit of it ? 1 Cor. 9.7 . Hypocrites love a cheap Religion ; they like a Gospel that will put them to no charges ; they are content so they may have golden bags , to have woodden priests . How many by saving their purses have lost their souls ! Julian the Apostate robbed the Ministers , pretending conscience ; I need not tell you how vengeance pursued him . Is it not pity the fire on Gods Altar should go out for want of pouring on a little golden oyle ? David would not offer that to God which cost him nothing , 2 Sam. 24.24 .

2. Encourage Gods Ministers by your fruitfulnesse under their labours ; when Ministers are upon the Mount , let them not be upon the Rocks . What cost hath God laid out upon this City ! never I believe since the Apostles times was there a more learned , orthodox , powerful Ministry than now ; Gods Ministers are called Stars , Rev. 1.20 . In this City every morning a Star appears , besides the bright constellation on the Lords day ; Oh you that feed in the greene pastures of Ordinances , be fat and fertil ; you that are planted in the Courts of God , flourish in the Courts of God , Psalm 92.13 . How sad will it be with a people that shall go laden to Hell with Gospel-blessings ! The best way to encourage your Ministers , is , to let them see the travel of their souls in your new birth . It is a great comfort when a Minister doth not only woe souls , but win souls , Prov. 11.30 . He that winneth souls is wise . This is a Ministers glory , 1 Thes. 2.19 . For what is our joy , or crown of rejoycing ? are not even ye ? A successeful Preacher wears two crowns , a Crown of righteousnesse in heaven , and a Crown of rejoycing here upon earth ; Are not ye our Crown ?

3. Encourage your Ministers by praying for them . Branch . 3 Their work is great , it is a work will take up their head and heart , and all little enough ; it is a work fitter for Angels * * Opus Angelicis humeris formidaudum . Erasm . than men . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ? Who is sufficient for these things ? 1 Cor. 2.16 . Oh pray for them . Christ indeed when he ascended the Mount , and was to preach , needed none of the peoples prayers for him ; He had a sufficient stock by him , the Divine nature to supply him ; but all his under-officers in the Ministry need prayer . If Saint Paul who abounded in the graces of the Spirit , and super-natural revelations , did beg prayer , 1 Thes. 5.25 . then surely other Ministers need prayer who pretend not to any such revelations . And pray for your Ministers ,

1. That God will direct them what to preach , that he will cut out their work for them , Jonah 3.2 . Go preach the preaching that I bid thee . It is a great matter to preach suitable truths ; these are acceptable words , Eccles. 12.10 .

2. Pray that God will go forth with their labours ; for else they toyle and catch nothing . Gods Spirit must fill the sails of our ministry * * Cathedram habet in caelo qui corda docet in terra . Austin . . It is not the hand that scatters the seed which makes it spring up , but the dewes and influences of heaven : So it is not our preaching , but the Divine influence of the Spirit that makes grace grow in mens hearts : We are but Pipes and Organs , it is Gods Spirit blowing in us that makes the Preaching of the Word by a Divine Enchantment allure souls to Christ . Ministers are but Stars to light you to Christ , the Spirit is the load-stone to draw you . All the good done by our Ministry , is per virtutem & efficaciam Domini * * Bucer . . Oh then pray for us , that God will make his work prosper in our hands ; this may be one Reason why the Word preached doth profit no more , because people pray no more ; perhaps you complain the Tool is dull , the Minister is dead and cold ; you should have whetted and sharpned him by your prayer ; if you would have the door of a blessing opened to you through our Ministry , you must unlock it by the key of prayer .

CHAP. II.

Shewing , that there is a Blessedness in Reversion .

Matth. 5.3 . Blessed are the Poor in Spirit .

4. The Sermon . HAving done with the occasion , I come now Fourthly to the Sermon it self ; Blessed are the Poor in Spirit . Christ doth not begin his Sermon on the Mount , as the Law was delivered on the Mount , Mandatis & Minis , with commands and threatnings ; the Trumpet sounding , the Fire flaming , the Earth quaking , and the hearts of the Israelites too for fear ; but our Saviour ( whose lips dropped as the honey-comb ) begins Promissis & Illectamentis , with Promises and Blessings : So sweet and ravishing was the Doctrine of this heavenly Orpheus , that like Musick , it was able to charme the most savage natures , yea , to draw hearts of stone to him . To begin then with this first word , Blessed .

If there be any blessedness in knowledge , it must needs be in the knowledge of blessedness . For the Illustration of this , I shall lay down two Aphorisms or Conclusions .

1. That there is a blessedness in Reversion .

2. That the godly are in some sense already blessed :

1. That there is a blessedness in Reversion : The people of God meet with many knotty difficulties , and sinking discouragements in the way of Religion ; their march is not only tedious , but dangerous , and their hearts are ready to despond : It will not be amiss therefore to set the Crown of blessedness before them , to animate their courage , and to inflame their zeal . How many Scriptures bring this Olive-branch in their mouth , the tydings of blessedness to believers ! Matth. 24.46 . Blessed is that servant whom his Lord when he cometh shall find so doing . Mat. 25.34 . Come ye blessed of my Father . Blessedness is the perfection of a rational creature ; it is the whet-stone of a Christians industry ; the heighth of his ambition ; the flower of his joy ; blessedness is the desire of all men . Aquinas calls it the ultimus finis ; this is the White every man aims to hit ; to this Center all the lines are drawn .

Quest. Wherein doth blessedness consist ?

Answ. Millions of men mistake both the nature of blessedness , and the way thither : Some of the Learned have set down two hundred eighty eight several opinions about blessedness * * Austin . , and all have shot wide of the mark . I shall shew wherein it doth not consist , and then wherein it doth consist .

SECT. 1.

1. WHerein blessedness doth not consist : It doth not lie in the acquisition of worldly things ; happiness cannot by any Art of Chymistry be extracted here : Christ doth not say , Blessed are the Rich , or blessed are the Noble ; yet too many Idolize these things : Man by the fall hath not only lost his Crown , but his Head-piece . How ready is he to terminate his happiness in extrinsecals ? which makes me call to mind that definition which some of the Heathen Philosophers gave of blessedness * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ; that it was to have a sufficiency of subsistence , and to thrive well in the World : And are there not many who go for Christians , that seem to be of this Philosophical opinion ? if they have but worldly accommodations , they are ready to sing a requiem to their souls , and say with that brutish fool in the Gospel , Soul , thou hast much goods laid up for many years , take thy ease , Luk. 12.19 . Quid turpius quam bonum rationalis animi ex irrationalibus nectere * * Seneca . ? Alas , the Tree of blessedness doth not grow in an earthly Paradise . Hath not God cursed the ground for sin ? Gen. 3.17 . yet many are digging for felicity here , as if they would fetch a blessing out of a curse ; a man may as well think to extract oyle out of a flint , or fire out of water , as blessedness out of these terrestial things .

King Solomon arrived at more than any man ; he was the most magnificent Prince that ever held the Scepter . 1. For his Parentage ; he sprang from the Royal Line ; not only that Line of which many Kings came , but of which Christ himself came . Jesus Christ was of Solomons Line and Race ; so that for Heraldry and Nobility none could shew a fairer Coat of Arms. 2. For the situation of his Palace ; it was in Hierusalem , the Princess and Paragon of the earth . Hierusalem for its Renown , was called the City of God ; it was the most famous Metropolis in the World , Whither the Tribes go up , the Tribes of the Lord , Psal. 122.4 . 3. For Wealth ; his Crown was hung full of Jewels ; he had treasures of gold and pearle , and gave silver as stones , 1 Kings 10.27 . 4. For worldly joy , he had the flower and quintessence of all delights ; sumptuous Fare , stately Edifices , Vineyards , Fish-ponds , all sorts of Musick to inchant and ravish the senses with joy ; if there were any Rarity , it was a Present for King Solomons Court ; thus did he bath himself in the perfumed waters of pleasure . 5. For Wisdome , he was the Oracle of his time ; when the Queen of Sheba came to pose him with hard questions , he gave a solution to all her doubts : 1 Kings 10.3 . He had a key of knowledge to unlock Natures dark Cabinet ; so that if wisdome had been lost , it might have been found here , and the whole world might have lighted their understanding at Solomons Lamp . He was an earthly Angel ; so that a carnal eye surveying his glory , would have been ready to imagine that Solomon had entred into that Paradise out of which Adam was once driven , or that he had found another as good ; never did the World cast a more smiling aspect upon any man ; yet when he comes to give in his impartial verdict , he tells us that the World hath vanity written upon its Frontispiece ; and all those golden delights he enjoyed , were but a painted felicity , a glorious misery . Eccles. 2.8 . And behold all was vanity . Blessedness is too noble and delicate a Plant to dwell in Natures soile .

That blessedness doth not lie in Externals , I shall prove by these five Demonstrations .

1. Those things which are not commensurate to the desires of the soul , can never make a man blessed ; but transitory things are not commensurate to the desires of the soul ; therefore they cannot render him blessed ; nothing on earth can satisfie . Eccles. 5.10 . He that loveth silver , shall not be satisfied with silver ; Riches are unsatisfying .

1. Because they are not real ; the world is called a fashion , 1 Cor. 7.31 . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifies a Mathematical Figure , sometimes a shew or apparition . Riches are but tin'd over * * Bracteata faelicitas , Sen. ; they are like Alchymy , which glisters a little in our eyes , but at death all this Alchymy will be worn off . Riches are but sugred lyes , pleasant impostures ; like a gilded Cover , which hath not one leaf of true comfort bound up in it .

2. Because they are not sutable : The soul is a spiritual thing , riches are of an earthly extract * * Effodiuntur opes . , and how can these fill a spiritual substance ? a man may as well fill his Chest with grace , as his heart with gold ; if a man were crowned with all the delights of the world , nay , if God should build him an house among the Stars , yet the restless eye of his unsatisfied mind would be looking still higher , he would be prying beyond the heavens for some hidden rarities which he thinks he hath not yet attained to ; so unquenchable is the thirst of the soul , till it come to bath in the River of life , and to center upon true blessedness .

2. That which cannot quiet the heart in a storme , cannot intitle a man to blessedness ; but earthly things accumulated , cannot rock the troubled heart quiet , therefore they cannot make one blessed . If the Spirit be wounded , can the creature poure in wine and oyle into these wounds ? if God sets on conscience , and it flies in a mans face , can worldly comforts take off this angry fury ? Is there any Harp to drive away the evil Spirit ? outward things can no more cure the agony of conscience , than a silken stockin can cure a gouty leg . When Saul was sore distressed , 1 Sam. 28.15 . could all the Jewels of his Crown comfort him ? if God be angry , whose fury is poured out like fire , and the Rocks are thrown down by him , Nahum 1.6 . can a wedge of gold be a Screen to keep off this fire ? Ezek. 7.19 . They shall cast their silver in the streets ; their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord . King Belshazzar was Carousing and Ranting it ; he drank wine in the golden Vessels of the Temple , Dan. 5.3 . but when the fingers of a mans hand appeared , his countenance was changed , ver. 6. his wine grew sowre , his feast was spoiled with that Dish which was served in upon the Wall . The things of the world will no more keep out trouble of spirit , than a paper sconce will keep out a bullet .

3. That which is but for a season , cannot make one blessed ; but all things under the Sun are but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for a season , therefore they cannot enrich with blessedness : Sublunary delights are like those meats which we say are a while in season , and then presently grow stale , and are out of request : The world passeth away , 1 John 2.17 . Worldly delights are winged ; they may be compared to a flock of Birds in the Garden , that stay a little while , but when you come near to them , they take their flight and are gone . So Riches make themselves wings , they flie away as an Eagle towards heaven , Prov. 23.5 . They are like a Meteor that blazeth , but spends and annihilates ; they are like a Castle made of snow , lying under the torrid beams of the Sun : Austin saith of himself , Si quid arrisisset prosperum , &c. When any preferment smiled upon him , he was afraid to accept of it , lest it should on a sudden give him the slip . Outward comforts are as Plato saith , like Tennis-balls , which are bandied up and down from one to another * * Dei ludibria , quae sursum ac deorsam suo coelo feruntur . Plat. ; had we the longest lease of worldly comforts , it would soon be run out : Riches and Honour are still in fugâ , they pass away like a swift stream , or like a Ship that is going full fail . While they are with us , they are going away from us ; they are like a posie of flowers , which withers while you are smelling to it ; like Ice , which melts away while it is in your hand . The world ( saith Bernard ) cries out , I will leave you , and be gone * * Caro clamat , ego inficiam ; mandus clamat , ego decipiam . Bern. ; it takes its salute and farewel together .

4. Those things which do more vex than comfort , cannot make a man blessed ; but such are all things under the Sun , therefore they cannot have blessedness affixed to them : As riches are compared to wind , Hosea 12.1 . to shew their vanity ; so to thorns , Matth. 13.17 . to shew their vexation : Thorns are not more apt to tear our garments , than Riches are to tear our hearts ; they are thorns in the gathering , they prick with care ; and as they pierce the head with care of getting , so they wound the heart with fear of losing ; God will have our sweetest wine run dregs , yea , and taste of a musty Cask too , that we may not think this is the wine of Paradise .

5. Those things which ( if we have nothing else ) will make us cursed , cannot make us blessed ; but the sole enjoyment of worldly things will make us cursed ; therefore it is far from making us bessed : Riches are kept for the hurt of the owner , Eccles. 5.13 . Riches to the wicked , are fuel for pride : Ezek. 28.5 . Thy heart is lifted up because of thy riches ; and fuel for lust : Jer. 5.7 . When I had fed them to the full , they then committed Adultery . Riches are a snare : 1 Tim. 6.9 . But they that will be rich , fall into temptation , and a snare , and into many foolish and hurtful lusts , which drown men in perdition . How many have pull'd down their souls to build up an estate ! a ship may be so loaden with gold that it sinks ; many a mans gold hath sunk him to hell . The rich sinner seals up money in his bag , and God seals up a curse with it . Hab. 2.6 . Woe to him that ladeth himself with thick clay . Austin saith , that Judas for money sold his salvation , and the Pharisees bought their damnation ; so that happiness is not to be fetch'd out of the earth ; they who go to the creature for blessedness , go to the wrong box .

SECT. 2.

IF blessedness doth not consist in Externals , then let us Use 1 not place our blessedness here ; this is to seek the living among the dead ; as the Angel told Mary concerning Christ , He is not here , he is risen , Mat. 28.6 . So I may say of blessedness , it is not here , it is risen , it is in an higher Region : How do men thirst after the World , as if the pearl of blessedness did hang upon an earthly Crown ? O saith one , if I had but such an Estate , then I should be happy ! had I but such a comfort , then I should sit down satisfied ? Well , God gives him that comfort , and lets him suck out the very juyce and spirits of it ; but alas , it falls short of his expectation , it cannot fill the hiatus , and longing of his soul , which still cries Give , give , Prov. 30.15 . Just like a sick man , if saith he , I had but such a meat , I could eat it ; and when he hath it , his stomack is bad , and he can hardly endure to taste it ; God hath put not only an emptiness , but bitterness into the creature , and it is good for us that there is no perfection here , that we may raise our thoughts higher , to more noble and generous delights . Could we distil , and draw out the quintessence of the creature , we should say as once the Emperour Severus , who grew from a mean estate to be head of the greatest Empire in the World , Omnia fui & nihil expedit ; I have saith he , run through all conditions , yet could never find full contentment .

SECT. 3.

Use 2 TO such as are cut short in their allowance , whose cup doth not over-flow , but their tears ; Be not too much troubled ; remember these outward comforts cannot make you blessed ; you might live rich , and dye cursed ; you might treasure up an Estate , and God might treasure up Wrath : Be not perplexed about those things , the want whereof cannot make you miserable , nor the enjoyment make you blessed .

SECT. 4.

HAving shewn wherein blessedness doth not consist , I shall next shew wherein it doth consist . Blessedness doth stand in the fruition of the chief good . 1. It consists in fruition ; there must not be only possession , but fruition . A man may possess an Estate , yet not enjoy it ; he may have the dominion of it , but not the comfort ; as when he is in a Lethargy , or under the predominancy of melancholy ; but in true blessedness there must be a sensible enjoyment of that which the soul doth possess . 2. Blessedness lies in the fruition of the chief good ; it is not every good makes a man blessed , but it must be the supream good , and that is God . Psal. 144.15 . Happy is that people whose God is the Lord . God is quies animae , here the soul doth rest : Psal. 116.7 . Now that only in which the soul doth acquiesce and rest , can make it blessed . The Globe or Circle , as is observed in Mathematicks , is of all others the most perfect figure , because the last point of the figure ends in that first point where it began : So when the soul meets in God , whence it sprang as its first original , then it is compleatly blessed . That which makes a man blessed , must have six Qualifications or Ingredients in it , and these are found no where , but in God the chief good .

1. In true blessedness there must be Meliority ; that which fills with blessedness , must be such a good as is better than a mans self . If you would ennoble a piece of silver , it must be by putting something to it which is better than silver , as by putting gold or pearle to it : So that which doth ennoble the soul , and enrich it with blessedness , must be by adding something to it which is more excellent than the soul , and that is God ; the World is below the soul ; it is but the souls foot-stool ; therefore cannot crown it with happiness .

2. Another Ingredient is Delectability ; that which brings blessedness , must have a delicious taste in it , such as the soul is infinitely ravished with ; there must be in it spirits of delight , and quintessence of joy ; and where can the soul suck those pure comforts which do amaze it with wonder , and crown it with delight , but in God ? In Deo quadam dulcedine delectatur anima , immò rapitur * * Ang. : The love of God is an honey-comb , which drops such infinite sweetness , and satisfaction into the soul , as is unspeakable , and full of glory , 1 Pet. 1.8 . A kiss from Gods mouth puts the soul into a Divine Extasie , so that now it cries out , It is good to be here .

3. The third Ingredient into blessedness , is Plenty ; that which makes a man blessed , must not be too scanty ; it is a full draught which quencheth the souls thirst ; and where shall we find Plenty but in Deity ? Psal. 36.8 . Thou shalt make him drink of the River of thy pleasures , not Drops but Rivers . The soul baths it self , and is laid as it were a steeping in the water of life ; the River of Paradise over-flows , and empties its silver streams into the souls of the blessed .

4. In true blessedness there must be Variety : Plenty without variety is apt to nauseate ; in God there is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 all fulness , Col. 1.19 . What can the soul want , but it may be had in the chief good ? God is bonum in quo omnia bona ; he is a Sun , a Shield , a Portion , a Fountain , a Rock of Strength , an Horn of Salvation ; In God there is a complication of all excellencies ; there are every moment fresh beauties and delights springing from God .

5. To make up blessedness there must be perfection * * Beatitudo est status omnium honorum aggregatione perfectus . Boetius . Cicero . ; the joy must be perfect , the glory perfect . Hebr. 12.23 . Spirits of just men made perfect . Bonum constat ex integro ; if there be the least defect , it destroys the nature of blessedness ; as the least symptom of a disease takes away the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and right temperature of the body .

6. True blessedness must have Eternity stamped upon it . Blessedness is a fixed thing , it admits of no change or alteration . God saith of every child of his , I have blessed him , and he shall be blessed : As the Sunshine of blessedness is without clouds , so it never sets . Joh. 10 28. I give unto them eternal life . 1 Thes. 4.17 . And so shall we ever be with the Lord . Eternity is the highest link of the Chain of blessedness : Thus we have seen that this Diamond of blessedness is only to be found in the Rock of Ages . Blessed are the people whose God is the Lord .

SECT. V.

Use 1 IF there is such a blessedness in Reversion , be Use 1 convinced of the truth of this , set it down as an Article of your faith . We live in times wherein many are grown Atheists , they have run through all opinions ; and now of Professors they are turned Epicures ; they have drunk in so much of the poyson of Error , that they are quite intoxicated , and fallen asleep , and begin to dream there is no such thing as a state of blessedness after this life ; and this opinion is to them above the Bible . When men have the spiritual staggers , it sadly presageth they will dye . Oh it is a dangerous thing to hesitate and waver about fundamentals ; like Pythagoras , who doubted whether there was a God or no! so , whether there be a blessedness or no. Doubting of principles , is the next way to the denying of principles . Let it be a Maxim with every good Christian , There is a blessedness in Reversion , there remains a rest for the people of God , Hebr. 4.9 .

Use 2. Revolve this truth often in your mind ; there Use 2 are many truths s●im in the brain , which do not sink into the heart , and those do us no good : Chew the Cud : Let a Christian think seriously with himself , There is a blessedness feasible , and I am capable of enjoying it , if I do not lay bars in the way , and block up my own happiness . Though within I see nothing but guilt , without nothing but curses ; yet there is a blessedness to be had , and to be had for me too in the use of means .

The serious meditation of this will be a forcible Argument to make the sinner break off his sins by Repentance , and sweat hard till he find the golden Mine of blessedness ; I say , it would be the break-neck of sin ; how would a man offer violence to himself by Mortification , and to heaven by supplication , that at last he may arrive at a state of blessedness . What , is there a Crown of blessedness to be set upon my head ? a Crown hung with the Jewels of honour , delight , magnificence ; a Crown reached out by God himself ; and shall I by sin hazard this ? can the pleasure of sin countervail the loss of blessedness ? what more powerful Motive to Repentance than this . Sin will deceive me of the blessing ! If a man knew certainly that a King would settle all his Crown-Revenues on him after such a Term of years , would he offend that Regal Majesty , and cause him to reverse and alter his Will ? There is a blessedness promised to all that live godly . 1 John 2.25 . This is the promise that he hath promised us , even eternal life . We are not excluded , but may come in for a childs part ; now shall we by living in sin provoke God , and forfeit this blessedness ? O what madness is this ! Well may the Apostle call them foolish and hurtful lusts , 1 Tim. 6.9 . because every lust doth what in it lies to cut off the entail of mercy , and block up the way to happiness ; every sin may be compared to the flaming Sword , which keeps the heavenly Paradise that the sinner cannot enter .

Use 3. Let us so deport our selves , that we may express Use 3 to others that we do believe a blessedness to come ; and that is by seeking after an interest in God ; for the beams of blessedness shine only from his face ; 't is our union with God the chief good that makes us blessed : Oh let us never rest till we can say , This God is our God for ever and ever , Psal. 48.11 . Most men think because God hath blessed them with an Estate , therefore they are blessed ; alas , God often gives these things in anger : Id concedit Deus tratus quod non vult pacatus : He loads his enemies with gold and silver ; as Plutarch reports of Tarpeia a Vestal Nun , who bargained with the enemy to betray the Capitol of Rome to them , in case she might have the golden Bracelets on their left hands , which they promised ; and being entred into the Capitol , they threw not only their golden bracelets , but their bucklers too upon her , through the weight whereof she was pressed to death . God often lets men have the golden bracelets , the weight whereof sinks them into hell : Oh let us superna anhelare , get our eyes fixed , and our hearts united to God the supream good ; this is to pursue blessedness as in a Chase .

2. Let us proclaim to the World that we do believe a blessedness to come , by living blessed lives ; walk as becomes the heirs of blessedness ; A blessed crown , and a cursed life will never agree . Many tell us they are bound for heaven , but they steer their course a quite contrary way ; the Divel is their Pilot , and they sail hell-ward ; as if a man should say he were going a Voyage to the East , but sails quite West-ward . The Drunkard will tell you he hopes for blessedness , but he sails another way ; thou must go weeping to heaven , not reeling . The unclean person talks of blessedness , but he is fallen into that deep ditch , Prov. 23.27 . where he is like sooner to find hell , than heaven . A Beast may as well be made an Angel , as an unclean person in his Leprosie enter into the Paradise of God . The covetous person ( of whom it may be said , He is a worme , and no man , Psal. 22.6 . he is ever creeping in the earth , yet ) he would lay a claim to blessedness ; but can earth ascend ? Shall a lump of clay be made a bright Star in the Firmament of glory ? be assured they shall never be blessed , who bless themselves in their sins ; if saith God , Deut. 29.19 . the sinner bless himself , saying , I shall have peace , though I walk in the imagination of mine heart , to adde drunkenness to thirst ; the Lord will not spare him , but then the anger of the Lord , and his jealousie shall smoak against that man , and the Lord shall blot out his name from under heaven . A man can no more extract blessednesse out of sin , than he can suck health out of poyson . O let us lead blessed lives , and so declare plainly that we seek a country , Heb. 11 , 14.

Use 4 Use 4. To you that have any good hope through grace that you have a title to blessednesse , let me say as the Levites did to the people , Nehem. 9.5 . Stand up and blesse the Lord your God for ever and ever . What infinite cause have you to be thankful that the lot of free-grace is fallen upon you ! Though you had forfeited all , yet God hath provided a haven of happinesse , and he is carrying you thither upon the Sea of Christs blood , the gale of his Spirit blowing your sailes ; you are in a better condition through Christ , than when you had the robes of innocency upon you ; God hath raised you a step higher by your fall . How many hath God passed by , and looked upon you ? millions there are who shall lye for ever under the bitter vials of Gods curses , whereas he will bring you into his banqueting-house , and pour out the flagons of wine , and feast you eternally with the delicacies of heaven . O adore free-grace , triumph in this love of God ; spend and be spent for the Lord ; dedicate your selves to him in a way of resignation , and lay out your selves for him in a way of gratulation ; never think you can do enough for that God who will shortly set you ashore on the land of promise .

CHAP. III.

Shewing that the godly are in some sence already blessed .

I Proceed now to the second Aphorisme , or Conclusion , that the godly are in some sence already blessed . Blessed are — ] the Saints are blessed not only when they are Comprehensores , but while they are Viatores . They are blessed before they are crowned . This seems a Paradox to flesh and blood ; what reproached , and maligned , yet blessed ! A man that looks upon the children of God with a carnal eye , and sees how they are afflicted , and like the ship in the Gospel , which was covered with waves , Matth. 8.24 . would think they were far from blessednesse . Saint Paul brings a Catalogue of his sufferings , 2 Cor. 11.24 , 25 , 26. Thrice was I beaten with rods , once was I stoned , thrice I suffered shipwrack , &c. And those Christians of the first magnitude , of whom the world was not worthy , had trial of cruel mockings and scourgings ; they were sawn asunder , they were slaine with the sword , Heb. 11.36 , 37. What ? and were all these during the time of their sufferings blessed ? A carnal man would think , If this be to be blessed , God deliver him from it .

But , however sence and reason would give their Vote , our Saviour Christ pronounceth the godly man blessed , though a Mourner , though a Martyr , yet blessed , Job on the dunghil was blessed Job . The Saints are blessed , when they are cursed . Shimei did curse David , 2 Sam. 16.5 . He came forth and cursed him ; yet when he was cursed David , he was blessed David . The Saints though they are bruised , yet they are blessed . Not only they shall be blessed , but they are so , Psal. 119.1 . blessed are the undefiled . Psal. 3.8 . Thy blessing is upon thy people .

Quest. How are the Saints already blessed ?

Ans. 1. In that they are enriched with heavenly blessings , Ephes. 1.3 . They are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , partakers of the Divine nature , 2 Pet. 1.4 . not by an incorporation into the Divine essence , but by a transformation into the Divine likenesse . This is beatitudo inchoata , blessednesse begun ; as the new-borne babe is said to have life in it aswell as he who is fully grown : So the Saints who are partakers of the Divine nature , have an inchoative blessednesse , though they have not arrived yet at perfection . Believers have Semen manens , The seed of God in them , 1 John 3.9 . And this is a seed of blessednesse . The Flower of glory grows out of the seed of grace ; grace and glory differ , not in kind , but degree , the one is the root , the other the fruit ; grace is glory in the dawning ; and glory grace in the meridian ; and in this sence that assertion of Austin is true , Beati sumus fide , & spe ; grace is the first link of the chaine of blessednesse ; now he that hath the first link of the chaine in his hand , hath the whole chaine . The Saints have the Spirit of God in them , 2 Tim. 1.14 . The Holy Ghost which dwelleth in us . How can the blessed Spirit be in a man and he not blessed ? a godly mans heart is a Paradise , planted with the choicest fruit , and God himself walks in the midst of this Paradise , and must he not needs be blessed ?

2. The Saints are already blessed , because their sins are not imputed to them . Psal. 32.2 . Blessed is the man to whom the Lord imputeth not iniquity . Gods not imputing iniquity , signifies Gods making of sin not to be ; 't is as if the man had never sinned ; the debt-book is cancel'd in Christs blood ; and if the debtor owe never so much , yet if the creditor cross the book , it is as if he had never owed any thing . Gods not imputing sin , is , that God will never call for the debt ; or if it should be called for , it shall be hid out of sight . Jer. 50.20 . In those days the iniquity of Israel shall be sought for , and there shall be none ; and the sins of Judah , and they shall not be found . Now such a man who hath not sin imputed to him , is blessed ; and the reason is , because if sin be not imputed to a man , then the curse is taken away ; and if the curse be taken away , then he must needs be blessed .

3. The Saints are already blessed , because they are in Covenant with God . This is clear , by comparing two Scriptures ; Jer. 31.33 . I will be their God . and Psal. 144.15 . Happy is that people whose God is the Lord : This is the crowning blessing , to have the Lord for our God ; impossible it is to imagine that God should be our God , and we not blessed . This sweet word , I will be your God , implies ,

1. Propriety , that all that is in God shall be ours ; his love ours , his Spirit ours , his mercy ours .

2. It implies all Relations . 1. Of a Father : 2 Cor. 6.18 . I will be a Father unto you . The sons of a Prince are happy ; how blessed are the Saints who are of the true blood Royal ? 2. It implies the relation of an Husband , Isa. 54.5 . Thy Maker is thy husband . The Spouse being contracted to her husband , is happy , by having an interest in all he hath . The Saints being contracted by faith are blessed , though the solemnity of the Marriage be kept for heaven . 3. It implies terms of friendship . They who are in Covenant with God , are Favourites of heaven . Abraham my friend , Isa. 41.8 . 'T is counted a Subjects happiness to be in favour with his Prince , though he may live a while from Court ; how happy must he needs be who is Gods Favourite ?

4. The Saints are already blessed , because they have a Reversion of heaven ; as on the contrary , he who hath hell in Reversion , is said to be already condemned . John 3.18 . He that believeth not is condemned already . He is as sure to be condemned , as if he were condemned already . So he who hath heaven in Reversion , may be said to be already blessed ; a man that hath the Reversion of an house , after a short Lease is run out , he looks upon it as his already ; this house ( saith he ) is mine : So a believer hath a Reversion of heaven after the Lease of life is run out , and he can say at present , Christ is mine , and glory is mine ; he hath jus ad rem , a title to heaven , and he is a blessed man that hath a title to shew ; nay , faith turns the Reversion into a Possession .

5. The Saints are already blessed , because they have Primitias , the first fruits of blessedness here : We read of the earnest of the Spirit , and the seal , 2 Cor. 1.22 . and the first fruits , Rom. 8.23 . Heaven is already begun in a believer . Rom. 14.17 . The Kingdome of God is peace and joy in the Holy Ghost . This Kingdome is in a believers heart : Luk. 17.21 . The people of God have a prelibation , and taste of blessedness here . As Israel tasted a bunch of grapes before they were actually possessed of Canaan : So the children of God have those secret incomes of the Spirit , those smiles of Christs face , those kisses of his lips , those love-tokens that are as bunches of grapes , and they think themselves sometimes in heaven . Paul was let down in a basket , Acts 9.25 . Oftentimes the Comforter is let down to the soul in an Ordinance , and now the soul is in the Suburbs of Hierusalem above ; a Christian sees heaven by faith , and tasts it by joy , and what is this but blessedness ?

6. The Saints may be said in this life to be blessed , because all things tend to make them blessed . Rom. 8.28 . All things work for good to them that love God : We say to him that hath every thing falling out for the best , You are an happy man ; the Saints are very happy , for all things haue a tendency to their good ; prosperity doth them good , adversity doth them good ; nay , sin turns to their good ; every trip makes them more watchful ; their maladies are their medicines ; are not they happy persons , that have every wind blowing them to the right Port ?

7. A Saint may be said to be blessed , because part of him is already blessed ; he is blessed in his head ; Christ his head is in glory ; Christ and believers make one body mystical , their head is gotten into heaven .

Use 1. Inform. Branch 1. See the difference between Use 1 a wicked man and a godly ; Inform. let a wicked man have never so many comforts , still he is cursed ; let a godly man have Branch 1 never so many crosses , still he is blessed ; let a wicked man have the candle of God shining on him , Job 29.3 . let his way be so smooth that he meets with no rubs ; let him have success , yet still there is a curse entailed upon him ; you may read the sinners Inventory : Deut. 28.16 , 17 , 18. He is not more full of sin than he is of a curse ; though perhaps he blesseth himself in his wickedness , yet he is heir to Gods curse ; all the curses of the Bible are his portion , and at the day of death this portion is sure to be paid ; but a godly man in the midst of all his miseries is blessed ; he may be under the cross , but not under a curse .

Branch 2. It shews the priviledge of a believer ; he Branch 2 not only shall be blessed , but he is blessed ; blessedness is begun in him : Psal. 115.15 . You are blessed of the Lord : Let the condition of the Righteous be never so sad , yet it is blessed ; he is blessed in affliction : Psal. 94. Blessed is he whom thou chastenest : Blessed in poverty : James 2.5 . Poor in the world , rich in faith . Blessed in disgrace : 1 Pet. 4.14 . The Spirit of God , and of glory resteth upon you . This may be a cordial to the fainting Christian ! he is blessed in life and death , Satan cannot supplant him of the blessing .

Branch 3 Branch 3. How may this take away murmuring and melancholy from a child of God ? Wilt thou repine and be sad when thou art blessed ? Esau wept because he wanted the blessing . Gen. 27.38 . Bless me , even me also O my Father , and Esau lift up his voice and wept . But shall a child of God be immoderately cast down , when he hath the blessing ? Adam sin'd in the midst of Paradise ; how evil is it to be blessed , and yet murmure ?

Branch 4 Branch 4. What an encouragement is this to godliness ? we are all ambitious of a blessing , then let us espouse Religion . Psal. 112.1 . Blessed is the man that feareth the Lord . But you will say , this way is everywhere spoken against ; 't is no matter , seeing this is the way to get a blessing : Suppose a Rich man should adopt another for his heir , and others should reproach him , he cares not , as long as he is heir to the Estate : So , what though others may reproach thee for thy Religion , as long as it entails a blessing upon thee ; the same day thou becomest godly , thou becomest blessed .

CHAP. IV. MATTH. 5. ● .

Blessed are the Poor in Spirit .

HAving spoken of the general notion of blessedness , I come next to consider the Subjects of this blessedness , and these our Saviour hath decyphered to be the Poor in Spirit , the mourners , &c. But before I touch upon these , I shall a little Preface or Paraphrase upon this Sermon of the Beatitudes .

1. Observe the Divinity in this Sermon , which goes beyond all Philosophy ; The Philosophers use to say contrarium contrarium expellit , one contrary expels another ; but here one contrary begets another ; poverty useth to expel riches ; but here poverty begets riches ; for how rich are they that have a Kingdom ? mourning useth to expel joy ; but behold here mourning begets joy . They shall be comforted . Water useth to quench the flame , but the water of tears kindles the flame of joy . Persecution useth to expel happiness , but here it makes happy . Blessed are they that are persecuted . These are the sacred Paradoxes in our Saviours Sermon * * Evangelicam Philosophiam à Parado●is inchoavit Dominus . ●nd . Cl●● . .

2. Observe how Christs Doctrine and the opinion of carnal men differ . They think , beati divites , blessed are the rich ; The world would count him blessed who could have Midas wish , that all he touch'd might be turn'd into gold . But Christ saith , Beati pauperes , blessed are the poor in spirit . The world thinks , Blessed are they on the Pinacle ; but Christ pronounceth them blessed who are in the Valley ; Christs reckonings and the worlds do not agree .

3. Observe the nature of true Religion ; Poverty leads the Van , and Persecution brings up the Reare . Christianus quasi Crucianus . Every true Saint ( saith Luther ) is heire to the Crosse ! Some there are who would be thought religious , displaying Christs Colours by a glorious profession ; but to be poor in spirit , and persecuted , durus hic sermo ! they cannot take down this bitter pill ; they would weare Christs Jewels , but wave his Crosse ; these are strangers to Religion .

4. Observe the certain connexion between grace and its reward ; they who are poor in spirit , shall have the kingdom of God ; They are as sure to go to heaven , as if they were in heaven already . Our Saviour would encourage men to Religion , by sweetning Commands with Promises ; he ties duty and reward together . As in the body , the veines carry the blood , and the arteries the spirits ; so one part of these Verses carries Duty , and the other part carries reward . As that Scholar of Apelles painted Helena richly drawn in costly and glorious apparel , hung all over with orient pearl , and precious stones . So our Lord Christ having set down several qualifications of a Christian , poor in spirit , pure in heart , &c. draws these heavenly vertues in their fair colours of blessednesse , and sets the magnificent crown of reward upon them , that by this oriency , he might the more set forth their unparallel'd beauty , and entice holy love .

5. Observe hence the concatenation of the graces , poor in spirit , meek , merciful , &c. where there is one grace , there is all . As they say of the Cardinal vertues , virtutes sunt inter se connexae , the vertues are chained together ; so we may say of the graces of the Spirit , they are link'd and chain'd together ; he that hath poverty of Spirit , is a mourner ; he that is a mourner , is meek ; he that is meek , is merciful , &c. The Spirit of God plants in the heart an habit of all the graces ; the new creature hath all the parts and lineaments ; as in the body there is a composition of all the Elements , and a mixture of all the humours . The graces of the Spirit are like a Row of pearl , which hang together upon the string of Religion , and serve to adorn Christs Bride : This I note , to shew you a difference between an hypocrite , and a true child of God : The hypocrite flatters himself with a pretence of grace ; but in the mean time he hath not an habit of all the graces ; he hath not poverty of spirit , nor purity of heart ; whereas a child of God hath all the graces in his heart , at least radically , though not gradually . These things being premised , I come in particular to those heavenly dispositions of soul to which Christ hath affixed blessedness : And the first is , POVERTY of SPIRIT .

Blessed are the Poor in Spirit .

Chrysostom and Theophylact are of opinion that this was the first Sermon that ever Christ made , therefore it may challenge our best attention . Blessed are the Poor in Spirit . Our Lord Christ being to raise an high and stately Fabrick of blessedness , lays the foundation of it low , in poverty of Spirit ; but all poverty is not blessed * * Non omnis paupertas beata . B●ugensis . . I shall use a four-fold distinction .

1. I distinguish between Poor in Estate , and Poor in Spirit ; there are the Divels poor , poor and wicked ; whose cloaths are not more torn than their conscience . There are some whose poverty is their sin ; who through Improvidence or Excess , have brought themselves to want ; these may be poor in Estate , but not poor in Spirit .

2. I distinguish between spiritually Poor , and Poor in spirit ; he who is without grace , is spiritually poor ; but he is not poor in Spirit ; he knows not his own beggery . Rev. 3.17 . Thou knowest not that thou art Poor : He is in the worst sense poor , who hath no sense of his poverty .

3. I distinguish between Poor-spirited , and Poor in spirit . They are said to be poor-spirited , who have mean , base spirits , who act below themselves . 1. As they are men ; such are those Misers , which having great Estates , yet can hardly afford themselves bread ; who live sneakingly , and are ready to wish their own throats cut , because they are forced to spend something in satisfying Natures demands : This Solomon calls an evil under the Sun . Eccles. 6.2 . There is an evil which I have seen under the Sun , a man to whom God hath given Riches , so that he wants nothing for his soul of all that he desireth , yet God giveth him not power to eat thereof . Religion makes no man a Niggard ; though it teacheth prudence , yet not sordidness . 2. Who act below themselves as they are Christians , while they sinfully comply and prostitute themselves to the humours of others ; a base kind of mettle that will take any stamp ; they will for a piece of silver part with the jewel of a good conscience , they will be of the State-Religion ; they will dance to the Divels Pipe , if their Superiour commands them ; These are Poor-spirited , but not Poor in Spirit .

4. I distinguish between Poor in an Evangelical sense , and in a Popish sense ; the Papists give a wrong gloss upon the Text ; by Poor in spirit , they understand those who renouncing their Estates , vow a voluntary poverty , living retiredly in their Monasteries * * Monasteriis , & Caenobii● Pauperes . Bellarm. ; but Christ never meant these ; he doth not pronounce them blessed who make themselves poor , leaving their Estates , and their Callings , but such as are Evangelically poor .

Well then , what are we to understand by Poor in spirit ? the Greek word for Poor , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is not only taken in a strict sense for those who live upon Alms * * Ad extremam inopiam reducti . Beza . ; quibus nihil superest ; but in a more large sense , for those who are destitute as well of inward as outward comfort : Poor in spirit then signifies those who are brought to the sense of their sins , and seeing no goodness in themselves , despair in themselves , and sue wholly to the mercy of God in Christ * * Qui serio cordis affectu pauperiem suam agnoscunt , spem & fiduciam in una miserecordia Dei propter Christum repositam habent . Paraeus . . Poverty of spirit is a kind of self-annihilation ; such an expression I find in Calvin ; The poor in spirit ( saith he ) are they who see nothing in themselves , but flie to mercy for Sanctuary ; such an one was the Publican , Luk. 18.13 . God be merciful to me a sinner . of this temper was Saint Paul , Phil. 3.9 . That I may he found in Christ , not having mine own righteousness ; these are the poor which are invited as Guests to Wisdoms Banquet : Prov. 7.3 , 4. Here several Questions may be propounded .

1. Why doth Christ here begin with poverty of spirit ? Quest. 1 why is this put in the fore-front ? I answer , Answ. Christ doth it , to shew that poverty of spirit is the very basis and foundation of all the other graces that follow * * Totius a ●ificii fundamen . Avendanus . : You may as well expect fruit to grow without a root , as the other graces without this ; till a man be Poor in spirit , he cannot mourn : Poverty of spirit is like the fire under the Still , which makes the water drop from the eyes ; when a man sees his own defects and deformities , and looks upon himself as undone , then he mourns after Christ ; the springs run in the vallies , Psal. 104.10 . When the heart becomes a valley , and lies low by poverty of spirit , now the springs of holy mourning run there . Till a man be Poor in spirit , he cannot hunger and thirst after righteousness ; he must first be sensible of want , before he can hunger ; therefore Christ begins with poverty of spirit , because this ushers in all the rest .

Quest. 2 2. The second Question is , What is the difference between poverty of spirit and humility ? Answ. These are so like , that they have been taken one for the other . Chrysostom by poverty of spirit , understands humility * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. in loc. ; yet I think there is some difference ; they differ as the cause and the effect . Tertullian saith , none are poor in spirit , but the humble * * Nulli , pauperes spiritu nisi hamiles . Tert. ; he seems to make humility the cause of poverty of spirit ; I rather think poverty of spirit is the cause of humility ; for when a man sees his want of Christ , and how he lives on the Alms of free-grace , this makes him humble ; he that is sensible of his own vacuity and indigence , with the Violet , hangs down his head in humility ; humility is the sweet spice that grows from poverty of spirit .

Quest. 3 3. What is the difference between poverty of spirit and self-denial ? I answer , in some things they agree , in some things they differ . In some things they agree ; for the Poor in spirit is an absolute self-denier ; he renounceth all opinion of himself ; he acknowledgeth his dependance on Christ and free-grace ; but in some things they differ ; the self-denier parts with the world for Christ , the poor in spirit parts with himself for Christ ; i. e. his own righteousness ; the poor in spirit sees himself nothing without Christ , the self-denier will leave himself nothing for Christ : And thus I have shewed what poverty of spirit is . The words thus opened , present us with this truth .

Doctr. That Christians must be poor in spirit ; or thus , Doctr. Poverty of spirit is the jewel which Christians must wear . As the best creature was made out of nothing , namely , light ; so when a man sees himself nothing , out of this nothing God makes a most beautiful creature ; it is Gods usual method to make a man poor in spirit , and then fill him with the graces of the Spirit ; as we deal with a Watch , we take it first in pieces , and then set all the wheels and pins in order : So the Lord doth first take a man all in pieces , shews him his undone condition , and then sets him in frame .

The Reasons are :

1. Till we are poor in spirit , we are not capable of receiving Reason 1 grace ; he who is swell'd with an opinion of self-excellency and self-sufficiency , is not fit for Christ ; he is full already ; intus existens prohibet extraneum ; if the hand be full of pebbles , it cannot receive gold ; the glass is first emptied before you poure in wine ; God doth first empty a man of himself , before he poures in the precious wine of his grace ; none but the poor in spirit are within Christs Commission . Isa. 61.1 . The Spirit of the Lord God is upon me ; he hath sent me to bind up the broken-hearted ; that is , such as are broken in the sense of their unworthiness .

2. Till we are poor in spirit , Christ is never precious ; Reason 2 before we see our own wants , we never see Christs worth ; poverty of spirit , is sal & condimentum , the sawce which makes Christ relish sweet to the soul ; mercy is most welcome to the poor in spirit ; he who sees himself clad in filthy rags , Zach. 3.4 , 5. what will he give for change of rayment , the righteousness of Christ ? what will he give to have the fair Mitre of salvation set upon his head ? when a man sees himself almost wounded to death , how precious will the balm of Christs blood be to him ? when he sees himself deep in Arrears with God , and is so far from paying the debt , that he cannot sum up the debt , how glad would he be of a surety ? the Pearle of price is only precious to the poor in spirit ; he that wants bread , and is ready to starve , will have it whatever it cost ; he will lay his garment to pledge ; bread he must have , or he is undone : So to him that is Poor in spirit , that sees his want of Christ , how precious is a Saviour ! Christ is Christ , and grace is grace to him ; he will do any thing for the bread of life ; therefore will God have the soul thus qualified , to raise the price of his Market , to inhance the value and estimate of the Lord Jesus .

Reason 3 3. Till we are Poor in spirit , we cannot go to heaven : Theirs is the Kingdom of heaven ; this doth tune and prepare us for heaven : By nature a man is big with self-confidence , and the gate of heaven is so strait that he cannot enter ; now poverty of spirit doth minorare animam , it doth lessen the soul , it pares off its superfluity , and now he is fit to enter in at the strait gate . The great Cable cannot go through the eye of the Needle ; but let it be untwisted , and made into small threads , and then it may : Poverty of spirit untwists the great Cable , it makes a man little in his own eyes , and now an entrance shall be made unto him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Richly into the Everlasting Kingdom , 2 Pet. 1.11 . Through this Temple of Poverty we must go into the Temple of Glory .

SECT. 1.

Use 1 Use 1 IT shews wherein a Christians riches do consist ; namely , in poverty of spirit . Some think if they can fill their bags with gold , then they are rich ; but they who are poor in spirit are the rich men , they are rich in poverty . This poverty entitles them to a Kingdom . How poor are they that think themselves rich ! how rich are they that see themselves poor ! I call it the Jewel of poverty . There are some Paradoxes in Religion that the world cannot understand ; for a man to become a fool that he may be wise , 1 Cor. 3.18 . to save his life by losing it , Matth. 16.25 . and by being poor , to be rich ; Reason laughs at it ; but , blessed are the poor , for theirs is the Kingdom ; Then this poverty is to be striven for more than all riches ; under these rags is hid cloth of gold ; out of this carcasse comes hony .

SECT. 2.

Use 2 IF blessed are the poor in spirit , then by the rule of contraries , Cursed are the proud in spirit , Prov. 16.5 . There is a generation of men who do commit idolatry with themselves ; ( no such idol as self . ) They admire their own parts , moralities , self-righteousnesse ; and upon this stock graft the hope of their salvation . There are many are too good to go to heaven ; they have commodities enough of their own growth , and they scorne to live upon the borrow , or be beholding to Christ . These bladders the Divel hath blown up with pride , and they are swell'd in their own conceit ; but it is like the swelling of a dropsie-man whose bignesse is his disease ; thus it was with that proud Justiciary , Luke 18.11 . The Pharisee stood and prayed , God I thank thee that I am not as other men are , extortioners , unjust , adulterers , or even as this Publican ; I fast twice in the week , I give tythes , &c. Here was a man setting up the top-sail of pride ; but the Publican who was poor in spirit , he stood a far off , and would not lift up so much as his eyes unto heaven , but smot upon his brest saying , God be merciful to me a sinner ; This man carried away the Garland ; I tell you ( saith Christ ) this man went down to his house justified rather than the other ; Saint Paul before his conversion thought himself in a very good condition , Touching the Law blamelesse , Phil. 3.6 . He thought to have built a Tower of his own righteousnesse , the top whereof should have reached to heaven ; but at last God shewed him there was a crack in the foundation , and then he gets into the Rock of ages ; Phil. 3.9 . That I may be found in him ; There is not a more dangerous praecipice than self-righteousnesse ; this was Laodicea's temper , Rev. 3.17 . because thou sayest I am rich , and have need of nothing , and knowest not that thou art wretched and miserable , &c. She thought she wanted nothing , when indeed she had nothing . How many doth this damne ! we see some ships that have scaped the rocks , yet are cast away upon the sands : so some who have scaped the rocks of grosse sins , yet are cast away upon the sands of self-righteousnesse ; and how hard is it to convince such men of their danger ! they will not believe but they may be help'd out of the Dungeon with these rotten rags ; they cannot be perswaded their case is so bad as others would make it . Christ tells them they are blind , but they are like Seneca's maid who was born blind , but she would not beleeve it ; Ait domum esse coecam . The house saith she is dark , but I am not blind . Christ tells them they are naked , and offers his white robes to cover them , but they are of a different perswasion ; and because they are blind , they cannot see themselves naked ; how many have perished by being their own saviours ! O that this might drive the proud sinner out of himself ; a man never comes to himself till he comes out of himself ; and no man can come out , till first Christ come in .

SECT. 3.

Use 3 IF poverty of spirit be so necessary , Trial. How shall I Use 3 know that I am poor in spirit ? Answ. By the blessed effects of this Poverty : which are ;

1. He that is poor in spirit is weaned from himself , Psalm 131.2 . My soul is even as a weaned child ; 't is hard for a man to be weaned from himself . The Vine catcheth hold of every thing that is near , to stay it self upon . There is some bough or other a man would be catching hold of to rest upon ; how hard is it to be brought quite off himself ! The poor in spirit are divorced from themselves ; they see they must to hell without Christ ; My soul is even as a weaned child .

2. He that is poor in spirit , is a Christ-admirer ; he hath high thoughts of Christ ; he sees himself naked , and flies to Christ , that in his garments he may obtaine the blessing . He sees himself wounded ; and as the wounded Deere runs to the water , so he thirsts for Christs blood , the water of life . Lord , saith he , give me Christ or I die ; conscience is turned into a fiery Serpent , and hath stung him ; now all the world for a brazen serpent ; he sees himself in a state of death ; and how precious is one leaf of the tree of life , which is both for food and medicine ! The poor in spirit sees all his riches lye in Christ , wisdome , righteousnesse , sanctification , &c. In every exigence he flies to this magazine and store-house ; he adores the all-fulnesse in Christ . They say of the oyle in Rhemes , though they are continually almost spending it , yet it never wasts . And such is Christs blood ; it can never be emptied ; he that is poor in spirit hath recourse still to this fountain ; he sets an high value and appre●iation upon Christ ; he hides himself in Christs wounds * * In vulacribus Christi dormio securus & requiesco intrepidus . Aug. ; he bathes himself in his blood , he wraps himself in his Robe ; he sees a spiritual dearth and famine at home , but he makes out to Christ ; Shew me the Lord ( saith he ) and it sufficeth .

3. He that is poor in spirit , is ever complaining of his spiritual estate ; that look as it is with a poor man , he is ever telling you of his wants , he hath nothing to help himself with , he is ready to be starved ; so it is with him that is Poor in spirit ; he is ever complaining of his wants ; I want a broken heart , a thankful heart ; he makes himself the most indigent creature ; though he dares not deny the work of grace ( which were a bearing false witness against the Spirit ) yet he mourns he hath no more grace : This is the difference between an hypocrite and a child of God ; the hypocrite is ever telling what he hath ; a child of God complains of what he wants ; the one is glad he is so good ; the other grieves he is so bad ; the poor in spirit goes from Ordinance to Ordinance for a supply of his wants , he would fain have his stock increased . Try by this if you are poor in spirit ; while others complain they want children , they want Estates , do you complain you want Grace ? this is a good sign ; there is that maketh himself Poor , yet hath great Riches , Prov. 13.7 . Some beggers have died rich ; the poor in spirit , who have lain all their lives at the gate of mercy , and have lived upon the Alms of free-grace , have dyed rich in faith , heirs to a Kingdom .

4. He that is Poor in spirit , is lowly in heart : Rich men are commonly proud and scornful , but the poor are submissive ; the poor in spirit rowle themselves in the dust , in the sense of their unworthiness : I abhor my self in dust , Job 42.6 . He who is poor in spirit , looks at anothers excellencies , and his own infirmities ; he denies not only his sins , but his duties ; the more grace he hath , the more humble he is , because he now sees himself a greater debtor to God ; if he can do any duty , he acknowledgeth it is Christs strength more than his own : Phil. 4.13 . as the Ship gets to the Haven more by the benefit of the wind , than the sail : So when a Christian makes any swift progress , 't is more by the wind of Gods Spirit , than the sail of his own indeavour ; the poor in spirit , when he acts most like a Saint , he confesseth himself the chief of sinners ; he blusheth more at the defect of his graces , than others do at the excess of their sins ; he dares not say he hath prayed or wept ; he lives , yet not he , but Christ lives in him : Gal. 2.20 . He labours , yet not he , but the grace of God , 1 Cor. 15.10 .

5. He who is poor in spirit , is much in prayer ; he sees how short he is of the standard of holiness , therefore begs for more grace , Lord , more faith , more conformity to Christ : A poor man is ever begging ; you may by this know one that is Poor in spirit , he is ever begging for a spiritual Almes ; he knocks at heaven-gate ; he sends up sighs ; he poures out tears ; he will not away from the gate , till he have his dole ; God loves a modest boldness in prayer , such shall not be non-suited .

6. The poor in spirit is content to take Christ upon his own terms ; the proud sinner will article and indent with Christ ; he will have Christ and his pleasure ; Christ and his covetousness ; but he that is poor in spirit , sees himself lost without Christ , and he is willing to have him upon his own terms , a Prince as well as a Saviour . Phil. 3.8 . Jesus my Lord . A Castle that hath been long besieged , and is ready to be taken , will deliver up on any terms to save their lives ; he whose heart hath been a Garrison for the Divel , and hath held out long in opposition against Christ , when once God hath brought him to poverty of spirit , and he sees himself damn'd without Christ , let God propound what Articles he will , he will readily subscribe to them ▪ Acts 9.6 . Lord , what wilt thou have me do ? He that is poor in spirit , will do any thing that he may have Christ ; he will behead his beloved sin ; he will with Peter , cast himself upon the water to come to Christ .

7. He that is poor in spirit , is an Exalter of free-grace ; none so magnifie mercy , as the poor in spirit ; the poor are very thankful : When Paul had tasted mercy , how thankfully doth he adore free-grace ! 1 Tim. 1.14 . The grace of our Lord was exceeding abundant ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it was super-exuberant ; he sets the crown of his salvation upon the head of free-grace ; as a man that is condemned , and hath a pardon sent him , how doth he proclaim the goodness and clemency of his Prince ! so Saint Paul displays free-grace in its orient colours ; he interlines all his Epistles with free-grace ; as a Vessel that hath been perfum'd , makes the wine taste of it : so Paul , who was a Vessel perfum'd with mercy , makes all his Epistles to taste of this perfume of free-grace ; they who are poor in spirit , bless God for the least crumb that falls from the Table of free-grace .

SECT. 4.

Use 4 LAbour for poverty of spirit : Christ begins with this , Exhort . and we must begin here if ever we be saved ; poverty of spirit is the foundation stone on which God layes the superstructure of glory . There are four things may perswade Christians to be poor in spirit . 1. This poverty is your riches ; you may have the worlds riches , and yet be poor ; you cannot have this poverty , but you must be rich ; poverty of spirit intitles you to all Christs riches . 2. This poverty is your Nobility * * Nobilis in●pia mentis humilitas . Austin . ; God looks upon you as persons of honour ; he that is vile in his own eyes , is precious in Gods eyes * * Tanto eris apud Deum , reciosior , qua●to fueris in oculis tuis despectior . Isiod . ; the way to rise , is to fall ; God esteems the Valley highest . 3. Poverty of spirit doth sweetly quiet the soul ; when a man is brought off himself to rest on Christ , what a blessed calm is in the heart ! I am poor , but my God shall supply all my need , Phil. 4.19 . I am unworthy , but Christ is worthy . I am indigent , Christ is infinite . Lead me to the Rock that is higher than I , Psal. 61.2 . A man is safe upon a Rock ; when the soul goes out of it self , and centers upon the Rock Christ , now it is firmly setled upon its Basis ; this is the way to comfort ; thou wilt be wounded in spirit , till thou comest to be poor in spirit . 4. Poverty of spirit paves a Cawsey for blessedness . Blessed are the poor in spirit . Are you poor in spirit ? you are blessed persons , happy for you that ever you were born ! If you ask , Wherein doth this blessedness appear ? Read the next words , Theirs is the Kingdom of heaven .

CHAP. V.

Shewing that the poor in spirit are enriched with a Kingdom .

Matth. 5.3 . Theirs is the Kingdom of Heaven .

A 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Here is high preferment for the Saints , they shall be advanced to a Kingdom ; there are some who aspiring after earthly greatnesse talk of a temporal reign here , but then Gods Church on earth should not be Militant , but Triumphant ; but sure it is , the Saints shall reign in a glorious manner , Theirs is the Kingdom of heaven ; a Kingdom is held the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and top of all worldly felicity ; and this honour have all the Saints ; so saith our Saviour , Theirs is the Kingdom of heaven . All Christs subjects are Kings ; By the Kingdom of heaven , is meant that state of glory which the Saints shall enjoy when they shall reign with God , and the Angels for ever ; sin , hell , and death , being fully subdued . For the illustration of this I shall show first , wherein the Saints in heaven are like Kings .

SECT. 1 ,

Wherein the Saints glorified may be compared to Kings .

KIngs have their insignia or regalia , their ensignes of Royalty and Majesty .

1. Kings have their Crowns ; so the Saints after death have their Crown-royal , Rev. 2.10 . Be thou faithful unto death , and I will give thee a crown of life . Believers are not only pardoned , but crowned ; * * Corona insignem habet praeceteris ornamentis dignitatem . Bern. the Crown is an ensigne of honour . A Crown is not for every one , it will not fit every head ; it is only for Kings and persons of renown to wear , Psal. 21.3 . The Crown which the poor in spirit shall wear in heaven , is an honourable Crown ; God himself installs them into their honour , and sets the Crown-royal upon their head . And this Crown the Saints shall wear , which is divinely orient and illustrious , exceeds all other .

1. 'T is more pure . Other Crowns , though they may be made of pure gold , yet they are mixed mettal , they have their troubles . A Crown of gold cannot be made without thornes * * Non ita corona circundat caput , sicut animam sollicitudo . ; it hath so many vexations belonging to it , that it is apt to make the head-ache . Which made Cyrus say , did men but know what cares he sustained under the Imperial Crown , ne humi diadema tollerent , he thought they would not stoop to take it up . But the Saints Crown is made without crosses ; it is not mingled with care of keeping , or fear of losing . What Solomon speaks in another sence , I may say of the Crown of glory , it addes no sorrow with it Prov. 10.22 . . This Crown like Davids Harp , drives away the evil spirit of sorrow and disquiet ; there can be no more grief in heaven , than there is joy in hell .

2. This Crown of glory doth not draw envy to it . Davids own son envied him , and sought to take his Crown from his head . A Princely Crown is oftentimes the mark for envy and ambition to shoot at ; but the Crown the Saints shall wear , is free from envy ; one Saint shall not envy another , because all are crowned ; and though one Crown may be larger than another , yet 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , every one shall have as big a Crown as he is able to carry .

3. This is a never-fading Crown . Corona haec non fit ex rosis aut gemmis * * Tertul. , &c. Other Crowns quickly wear away , and tumble into the dust , Prov. 27.4 . Doth the Crown endure to all generations ? Henry the sixth was honoured with the Crowns of two Kingdoms , France and England ; the first was lost through the faction of his Nobles ; the other was twice plucked from his head . The Crown hath many heirs and successors . The Crown is a withering thing ; death is a worm that feeds in it ; but the Crown of glory is immarcessible , it fadeth not away , 1 Pet. 5.4 . 'T is not like the Rose that loseth its glosse and vernancy ; this Crown cannot be made to wither , but like the flower we call Semper vivens , it keeps alwayes fresh and splendent . Eternity is a Jewel of the Saints Crown .

2. Kings have their Robes . The Robe is a garment wherewith Kings are arayed . The King of Israel and the King of Judah sate cloathed in their robes , 2 Chron. 18.19 . The Robe was of scarlet , or velvet lind with Ermyn , sometimes of a purple colour , whence it was called Purpura ; sometimes of an azure brightnesse . Thus the Saints shall have their Robes . Rev. 7.9 . I beheld a great multitude which no man could number of all Nations and kindreds , clothed in white Robes . The Saints Robes signifie their glory and splendor ; and white Robes , that is to denote their sanctity ; they have no sin to taint or defile their Robes ; in these Robes they shall shine as the Angels .

3. Kings have their Scepters in token of Rule and Greatness : King Ahashuerus held out to Esther the golden Scepter , Esth. 5.2 . and the Saints in glory have their Scepter , and Palms in their hand , Rev. 7. It was a custome of great Conquerors to have Palm-branches in their hand in token of victory : So the Saints , those Kings have Palms , an Emblem of victory and triumph ; they are Victors over sin and hell . Rev. 12.11 . They overcame by the blood of the Lamb.

4. Kings have their Thrones : When Caesar returned from conquering his enemies , there were granted to him four Triumphs in token of honour , and there was set for him a Chair of Ivory in the Senate , and a Throne in the Theatre : Thus the Saints in heaven returning from their victories over sin , shall have a Chair of State set them more rich than Ivory or Pearl , and a Throne of glory : Revel. 3.21 . This shall be , 1. An high Throne ; 't is seated above all the Kings and Princes of the earth ; nay , 't is far above all heavens , Ephes. 4. There is , 1. the Aery heaven , which is that space from the earth , usque ad spheram lunae , to the sphere of the Moon . 2. The Starry heaven ; the place where are the Stars , and those superiores Planetae , ( as the Philosophers call them ) Planets of the higher elevation , as Saturn , Jupiter , Mars , &c. 3. The Empyraean heaven , which is called the third heaven , 2 Cor. 12.2 . In this glorious sublime place shall the Throne of the Saints be erected . 2. It is a safe Throne : Other Thrones are unsafe , they stand tottering ; Psal. 73.18 . Thou hast set them in slippery places ; but the Saints Throne is sure : Rev. 3.21 . He that overcomes , shall sit with me upon my Throne : The Saints shall fit with Christ ; he keeps them safe , that no hand of violence can pull them from their Throne . O ye people of God think of this ; though now you may be called to the Bar , yet shortly you shall sit upon the Throne .

SECT. 2.

Shewing wherein the Kingdome of heaven excels other Kingdomes .

2. HAving shewn wherein the Saints in glory are like Kings , let us next see wherein the Kingdom of heaven exceeds other Kingdoms .

It exceeds , 1. In the Founder and Maker ; other Kingdoms have men for their builders , but this Kingdom hath God for its builder : Hebr. 11.10 . Heaven is said to be made without hands , 2 Cor. 5.1 . to shew the excellency of it ; neither Man or Angel could ever lay stone in this building ; God doth erect this Kingdom ; its Builder and Maker is God .

2. This Kingdom excels in the Riches of it ; gold doth no so much surpass iron , as this Kingdom doth all other riches ; the gates are of pearl , Rev. 21.21 . And the foundations of it are garnished with all precious stones , Ver. 19. 'T is enough for Cabinets to have pearl ; but were gates of pearl ever heard of before ? 't is said Kings shall throw down thei● Crowns and Scepters before it , Rev. 4.10 . as counting all their glory and riches but dust in comparison of it ; this Kingdom hath Deity it self to enrich it , and these riches are such as cannot be weighed in the ballance ; neither the heart of man can conceive , nor the tongue of Angel express .

3. This Kingdom exceeds in the Perfection of it ; other Kingdoms are defective ; they have not all provisions within themselves , nor have they all commodities of their own growth ; but are forced to traffick abroad , to supply their wants at home . King Solomon did send for gold to Ophir , 2 Chron. 8.18 . but there is no defect in the Kingdom of heaven , here are all delights and rarities to be had . Rev. 21.7 . He that overcometh shall inherit all things . Here is beauty , wisdom , glory and magnificence ; here is the Tree of life in the midst of this Paradise ; all things are to be found here but sin and sorrow , the absence whereof addes to the fulness of this Kingdom .

4. It excels in security ; other Kingdoms fear either Forraign Invasions , or Intestine Divisions . Solomons Kingdom was peaceable awhile , but at last he had an Alarum given him by the enemy , 1 Kings 11.4 . But the Kingdom of heaven is so impregnable , that it fears no hostile assaults or inrodes * * Nullus ibi hostium m●tus , nullae infidiae daemonum . Bern. . The Divels are said to be locked up in chains , Jude 6. The Saints in heaven shall no more need fear them , than a man fears that Thiefs robbing , who is hanged up in chains . The gates of this ce●●●●l Kingdom are not shut at all by day , Rev. 21.25 . We shut the gates of the City in a time of danger ; but the gates of that Kingdom alwayes stand open , to shew that there is no fear of the approach of an enemy ; the Kingdom hath gates for the magnificence of it ; but the gates are not shut , because of the secureness of it .

5. This Kingdom excels in its stability ; other Kingdoms have vanity written upon them , they cease , and are changed ; though they may have an head of gold , yet feet of clay . Hosea 1.4 . I will cause the Kingdom to cease . Kingdoms have their climacterical year : Where is the glory of Athens ? the pomp of Troy * * Jam seges est ubi Troja fuit ? ? What is become of the Assyrian , Graecian , Persian Monarchy ? those Kingdoms are demolished , and laid in the dust ; but the Kingdom of heaven hath Eternity written upon it , it is an everlasting Kingdom , 2 Pet. 1.11 . other Kingdoms may be lasting , but not everlasting ; the Apostle calls it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Kingdom that cannot be shaken , Hebr. 12.28 . It is fastned upon a strong Basis , the Omnipotency of God , it runs parallel with Eternity : Revel. 22.5 . They shall reign for ever and ever .

SECT. 3.

Shewing , that this Kingdom shall be certainly and infallibly entailed upon the Saints .

3. I shall next clear the truth of this Proposition , that the Saints shall be possessed of this Kingdom .

1. In regard of Gods 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or free-grace . Luke 12.32 . It is your Fathers good pleasure to give you a Kingdom . 'T is not any desert in us , but free-gra●● in God : The Papists say we ●e●t the Kingdom ex condigno ; but we disclaim the title of merit ; heaven is a donative .

2. There is a price paid ; Jesus Christ hath shed his blood for it ; all the Saints come to the Kingdom through blood ; Christs hanging upon the Cross , was to bring us to the Crown ; as the Kingdom of heaven is a gift in regard of the Father , so it is a Purchase in regard of the Son .

SECT. 4.

The several Corollaries and Inferences drawn from the Point .

VSE 1. Information . 1. Branch . It shews us that Infer . 1 Religion is no unreasonable thing ; God doth not cut us out work , and give no reward ; godliness inthrones us in a Kingdom * * Non tantum exemplis sed proemiis ad Christum allicimur . Bern. . When we hear of the Doctrine of Repentance , steeping our souls in brinish tears for sin ; the Doctrine of Mortification pulling out the right eye , beheading the King-sin ; we are ready to think 't is hard to take down this bitter pill ; but here is that in the Text may sweeten it ; there is a Kingdom behind , and that will make amends for all ; this glorious recompence doth as far exceed our thoughts , as it doth surpass our deserts ; no man can say without wrong to God that he is a hard Master . God gives double pay , he bestows a Kingdom upon those that fear him ; Satan may disparage the ways of God , like those spies that raised an ill report of the good Land ; Num. 13.32 . But will Satan mend your wages if you serve him ? he gives damnable pay ; instead of a Kingdom , chains of darkness , Jude 6.

2. See here the mercy and bounty of God , that hath Infer . 2 prepared a Kingdom for his people ; it is a favour that we poor vermiculi , worms , and no men * * Psal. 22.6 . , should be suffered to live ; but that worms should be made Kings , this is Divine bounty ; 't is mercy to pardon us , but it is rich mercy to crown us : Behold , what manner of love is this ! Earthly Princes may bestow great gifts and donatives on their Subjects , but they keep the Kingdom to themselves ; though Pharaoh advanced Joseph to honour , and gave him a Ring from his finger , yet he kept the Kingdom to himself . Gen. 41.40 . Only in the Throne I will be greater than thou ; but God gives a Kingdom to his people , he sets them upon the Throne . How doth David admire the goodness of God in bestowing upon him a temporal Kingdom ! 2 Sam. 7.18 . Then went King David in , and sate before the Lord , and said , Who am I O Lord God! and what is my house , that thou hast brought me hitherto ! he wondred that God should take him from the sheep-fold , and set him on the Throne ! that God should turn his shepheards staffe into a Scepter ! O then how may the Saints admire the riches of grace , that God should give them a Kingdom , above all the Princes of the earth ; nay , far above all heavens ! God thinks nothing too good for his children . We many times think much of a tear , a prayer , or to sacrifice a sin for him ; but he doth not think much to bestow a Kingdom upon us : How will the Saints read over the Lectures of free-grace in heaven , and Trumpet forth the prayses of that God who hath crowned them with loving kindness !

Infer . 3 3. It shews us that Christianity is no disgraceful thing . Wise men measure things by the end ; what is the end of godliness ? it brings a Kingdom ; a mans sin brings him to shame . Prov. 13.5 . Rom. 6.21 . What fruit had ye in those things whereof you are now ashamed ? but Religion brings to honour : Prov. 4.8 . it brings a man to a Throne , a Crown , it ends in glory ; it is the sinners folly to reproach a Saint ; 't is just as if Shimei had reproached David , when he was going to be made King ; it is a Saints wisdom to contemn a reproach ; say as David , when he danced before the Ark , I will yet be more vile , 2 Sam. 6.22 . If to pray and hear , and serve my God be to be vile , I will yet be more vile : This is my excellency , my glory ; I am doing now that which will bring me to a Kingdom : O think it no disgrace to be a Christian . I speak it chiefly to you who are entring upon the wayes of God ; perhaps you may meet with such as will reproach and censure you ; binde their reproaches as a Crown about your head , despise their censure as much as their praise ; remember , there is a Kingdom entailed upon godlinesse . Sin draws hell after it , grace draws a Crown after it .

4. See here that which may make the people of God Infer . 4 long for death ; then they shall enter upon their Kingdom . Indeed the wicked may fear death ; it will not lead them to a Kingdom , but a Prison ; hell is the iayle where they must lie rotting for ever with the Divel and his Angels . To every Christlesse person death is the King of terror ; but the godly may long for death , it will prefer them to a Kingdom . When Scipio's father had told him of that glory the soul should be invested with in a state of immortality ; why then saith Scipio , do I tarry thus long upon the earth ? why do I not hasten to die * * Tully in Somn. Scip. ? Believers are not perfectly happy till death . When Croesus asked Solon who he thought happy ? he told him one Tellus , a man that was dead ; a Christian at death shall be compleatly installed into his honour ; the anointing oyle shall be poured on him , and the Crown-royal set upon his head . The Thracians in their funerals used musick . The Heathens ( as Theocritus observes ) had their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Funeral banquet , because of that felicity which they supposed the parties deceased were entred into ; The Saints are now heirs of the Kingdom , James 2.5 . Doth not the heir desire to be crowned ?

Truly , there is enough to weane us , and make us willing to be gone from hence . The Saints eate ashes like bread , they are here in a suffering condition . Psalm 141.7 . Our bones are scattered at the graves mouth , as when one cutteth and cleaveth wood upon the earth . When a man hewes , and cuts a tree , the chips flie up and down , here and there a chip : so here a Saint wounded , there a Saint massacred ; our bones flie like chips up and down ; for thy sake are we killed all the day long , Rom. 8.36 . But there is a Kingdom a coming , when the body is buried , the soul is crowned . Who would not be willing to saile in a storm if he were sure to be crowned as soone as he came at shore ? How is it that the godly look so gastly at the thoughts of death , as if they were rather going to their execution , than their Coronation ? though we should be willing to stay here awhile to do service ; yet we should with Saint Paul , desire to be dissolved and be with Christ . The day of a believers dissolution is the day of his inauguration .

SECT. 5.

Containing a scrutiny , and tryal whether we belong to this Kingdom .

Use 2 BUT how shall we know that this glorions Kingdom shall be setled upon us at death ? Trial. 1. If God have set up his Kingdom within us . Luke 17.21 . The Kingdom of God is within you ; by the Kingdom of God there is meant the Kingdom of Grace in the heart . Grace may be compared to a Kingdom , it swayes the Scepter , it gives out Lawes , there is the Law of love ; Grace beats down the Divels garrisons , it brings the heart into a sweet subjection to Christ ; Now is this Kingdom of Grace set up in thy heart ? Do'st thou rule over thy sins ? Canst thou binde those Kings in chaines * * Psal. 149.8 . ? Art thou a King over thy pride ; passion , unbelief ? Is the Kingdom of God within you ? While others aspire after earthly greatnesse , and labour for a Kingdom without them , do'st thou labour for a Kingdom within thee ? Certainly if the Kingdom of Grace be in thy heart , thou shalt have the Kingdom of glory . If Gods Kingdom enter into thee , thou shalt enter into his Kingdom . But let not that man ever think to reign in glory , who lives a slave to his lusts .

2. If thou art a believer , thou shalt go to this blessed Kingdom . James 2.5 . Rich in faith , heirs of the Kingdom . Faith is an heroical act of the soul ; it makes an holy adventure on God , by a promise ; this is the crowning grace ; Faith puts us into Christ , and our title to the Crown comes in by Christ . By Faith we are borne of God , and so we become children of the blood-royal . By Faith our hearts are purified , Acts 15.9 . and so we are made fit for a Kingdom ; rich in faith , heirs of the Kingdom . Faith paves a Causey to heaven , believers die heirs to the Crown .

3. He that hath a noble , Kingly spirit , shall go to the heavenly Kingdom ; set your affection on things above , Col. 3.2 . Dost thou live in mundo supra mundum , in the world , above the world ? The Eagle doth not catch flies , she soars aloft in the aire ; dost thou superna anhelare , pant after glory and immortality ? Hast thou a brave majestick spirit , an heavenly ambition ? dost thou mind the favour of God , the peace of Sion , the salvation of thy soul ? Dost thou abhor that which is sordid and below thee ? Alexander would not exercise at the Olympick-games . Canst thou trample upon all sublunary things ? Is heaven in thy eye , and Christ in thy heart , and the world under thy feet ? He who hath such a Kingly spirit , that looks no lower than a Crown , he shall dwell on high , and have his throne mounted far above all heavens .

SECT. 6.

A serious exhortation to Christians .

Use 3 USE 3. Exhortation . And it hath a double aspect ; it looks , Exhort . 1. towards the wicked . Is there a Kingdom to be had , a Kingdom so enamell'd and bespangled with glory ? Oh then do not by your folly make your selves uncapable of this preferment ; do not for the satisfying a base lust forfeit a Kingdom ; do not drink away a Kingdom , do not for the lap of pleasure lose the Crown of life ; if men before they did commit a sin , would but sit down and rationally consider whether the present gain and sweetness in sin would countervail the losse of a Kingdom , I beleeve it would put them into a cold sweat , and give some check to their unbridled affections . Jacob took Esau by the heele . Look not upon the smiling face of sin , but take it by the heele , look at the end of it ; it will deprive you of a Kingdom ; and can any thing make amends for that losse * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ephes. 5.11 . ? O is it not madnesse for the unfruitful works of darknesse † , to lose a Kingdom ? How will the Divel at the last day reproach and laugh at men that they should be so stupidly sottish , as for a rattle to forgo a Crown ! Like those Indians , who for pictures and glasse-beads will part with their gold . Surely it will much contribute to the vexation of the damned to think how foolishly they missed of a Kingdom .

2. The Exhortation looks towards the godly ; and it exhorts to two things . 1. Is there a Kingdom in reversion ? then let this be a motive to duty ; do all the service you can for God while you live ; spend and be spent . The reward is honourable ; the thoughts of a Kingdom should adde wings to prayer , and fire to zeale ; what honour and dignity hath been done to Mordecai ? saith King Ahashuerus , Esther 6.3 . Inquire what hath been done for God ? What love hast thou shew'd to his Name ? what zeal for his glory ? where is the head of that Goliah lust thou hast slain for his sake ? Methinks we should sometimes go aside into our Closets and weep , to consider how little work we have done for God : What a vast disproportion is there between our service , and our reward ? what is all our weeping and fasting compared to a Kingdom ? oh improve all your interest for God ; make seasons of grace , opportunities for service .

And that you may act more vigorously for God , know , and be assured , the more work you do , the more glory you shall have : Every Saint shall have a Kingdom ; but the more service any man doth for God , the greater will be his Kingdom ; there are degrees of glory * * Sicut varie Deus sua dona sanctis in hoc mundo distribuens , eos inaequaliter irradiat ; ita in caelis patet non fore aequalem gloriae modum . Calv. l. 3. Instit . ; which I prove thus :

1. Because there are degrees of torments in hell ; Luk. 20. ult. They shall receive greater damnation : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . They who do make Religion a cloak for their sin , shall have an hotter place in hell : Now if there be degrees of torment in hell , then by the rule of contraries there are degrees of glory in the Kingdom of heaven .

2. Seeing God in his free-grace rewards men according to their works , therefore the more service they do , the greater shall their reward be . Rev. 22.12 . Behold I come quickly , and my reward is with me , to give every man according as his works shall be . He that hath done more , shall receive more ; he whose pound gained ten , was made Ruler over ten Cities , Luk. 19.16 . This may very much excite to eminency in Religion ; the more the lamp of your grace shines , the more you shall shine in the heavenly orb ; Would you have your Crown brighter , your Kingdom larger , your Palm-branches more flourishing ? be Christians of degrees ; do much work in a little time ; while you are laying out , God is laying up ; the more glory you bring to God , the more glory you shall have from God .

2. Walk worthy of this Kingdom . 1 Thes. 2.12 . That ye would walk 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , worthy of God who hath called you to his Kingdom . Live as Kings , let the Majesty of holiness appear in your faces ; those who looked on Stephen , saw his face as it had been the face of an Angel , Acts 6.15 . A kind of Angelical brightness was seen in his Visage ; when we shine in zeal , humility , gravity , this doth beautifie and honour us in the eyes of others , and make us look as those who are heirs apparent to a Crown .

SECT. 7.

Use 4 HEre is comfort to the people of God in case of poverty ; Consol. God hath provided them a Kingdom . Theirs is the Kingdom of heaven : A child of God is oft so low in the world , that he hath not a foot of land to inherit ; he is poor in purse , as well as poor in spirit ; but here is a fountain of consolation opened ; the poorest Saint who hath lost all his golden Fleece , is heir to a Kingdom ; a Kingdom which excels all the Kingdoms and Principalities of the world , more than Pearl or Diamond doth excel brass ; 't is pearless and endless . The hope of a Kingdom , saith Basil , should carry a Christian with courage and chearfulness through all his afflictions ; and it is a saying of Luther , The sea of Gods mercy overflowing in spiritual blessings , should drown all the sufferings of this life . What though thou goest now in rags ? thou shalt have thy white robes ; What though thou art fed as Daniel with pulse , and hast courser fare ? thou shalt feast it when thou comest into the Kingdom ; here thou drinkest the water of tears , but shortly thou shalt drink the wine of Paradise ; be comforted with the thoughts of a Kingdom .

CHAP. VI. MATTH. 5.4 .

Blessed are they that mourn .

M 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Here are eight steps leading to true blessedness ; they may be compared to Jacobs Ladder , the top whereof reached to heaven ; we have already gone over one step , and now let us proceed to the second . Beati Lugentes , Blessed are they that Mourn . We must go through the valley of tears to Paradise . Mourning were a sad and unpleasant subject to treat on , were it not that it hath blessedness going before , and comfort coming after : Mourning is put here for Repentance ; it implies both sorrow , which is the Cloud ; and tears , which are the Rain distilling in this golden showre , God comes down to us . The words fall into two parts . 1. An Assertion , that Mourners are blessed persons . 2. A Reason , because they shall be comforted . I begin with the first , the Assertion , Mourners are blessed persons . Luke 6.21 . Blessed are ye that weep now . Though the Saints teares are bitter teares , yet they are blessed teares .

Quest. But will all mourning intitle a man to blessedness ?

Answ. No ; there is a twofold mourning which is far from making one blessed .

There is a Carnal Mourning . Diabolical Mourning .

1. There is a Carnal Mourning , when we lament outward losses . Matth. 2.18 . In Rama there was a voice heard , lamentation and weeping , and great Mourning ; Rachel weeping for her children , &c. There are abundance of these tears shed ; we have many can mourn over a Dead Childe , that cannot mourn over a Crucified Saviour : Worldly sorrow hastens our Funerals . 2 Cor. 7.10 . The sorrow of the world worketh death .

2. There is a Diabolical Mourning , and that is two-fold .

1. When a man mourns that he cannot satisfie his impure lust ; this is like the Divel , whose greatest torture is , that he can be no more wicked : Thus Amnon Mourned , and was sick , till he had defiled his sister Tamar , 2 Sam. 13.2 . Thus Ahab Mourned for Naboths Vineyard , 1 Kings 21.4 . He laid him down upon his bed , and turned away his face , and would eat no bread ; this was a Divellish Mourning .

2. When men are sorry for the good which they have done : Pharaoh grieved that he had let the children of Israel go , Exod. 14.5 . Many are so Divellish , that they are troubled they have prayed so much , and have heard so many Sermons ; they repent of their Repentance ; but if we repent of the good which is past , God will not repent of the evil which is to come .

SECT. 1.

Shewing the Object of holy Mourning .

TO illustrate this Point of holy Mourning , I shall shew you what is the Adequate object of it . There are two objects of spiritual mourning , sin and misery .

1. Sin , and that twofold ; 1. Our own sin . 2. The sin of others .

1. Our own sin ; sin must have tears : Nihil est fletu dignum nisi peccatum * * Paul . de Palatio . : While we carry the fire of sin about us , we must carry the water of tears to quench it : Ezek. 7.16 . They are not blessed ( saith Chrysostom ) who mourn for the dead , but who mourn for sin * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. in loc. ; and indeed good reason we mourn for sin , if we consider , 1. The guilt of sin , which binds over to wrath : Will not a guilty person weep , who is to be bound over to the Sessions ? every sinner is to be tryed for his life , and is sure to be cast , if mercy doth not become an Advocate for him . 2. The pollution of sin ; sin is a plague-spot , and wilt thou not labour to wash away this spot with thy tears ? sin makes a man worse than a toad or serpent ; the serpent hath nothing but what God hath put into it , poyson is medicinable ; but the sinner hath that which the Divel hath put into him . Acts 5.3 . Why hath Satan filled thy heart to lye to the Holy Ghost ? What a strange Metamorphosis hath sin made ! the soul which was once of an azure brightness , sin hath made of a sable colour ; we have in our hearts the seed of the unpardonable sin ; we have the seeds of all those sins for which the damned are now tormented ; and shall we not mourn ? he that mourns not , sure hath lost the use of his Reason ; but every Mourning for sin , is not sufficient to intitle a man to Blessedness ; I shall shew :

1. What is not the right Gospel-Mourning for sin . 2. What is the right Gospel-Mourning for sin .

SECT. 2.

1 WHAT is not the right Gospel-Mourning for sin ; there is a five-fold Mourning which is false and spurious .

1. A despairing kind of Mourning ; such was Judas his Mourning ; he saw his sin , he was sorry , he made confession , he justifies Christ , he makes Restitution : Mat. 27. Judas who is in hell , did more than many now adayes ; he confessed his sin ; he did not plead necessity , or good intentions ; but he makes an open acknowledgement of his sin , I have sinned ; Judas made Restitution ; his conscience told him he came wickedly by the money ; it was the price of blood , and he brought again the thirty pieces of silver to the High Priests , Matth. 27.3 . But how many are there who invade the rights and possessions of others , but not a word of Restitution ! Judas was honester than they are ; well , wherein was Judas his sorrow blame-worthy ? it was a Mourning joyned with despair ; he thought his wound broader than the playster ; he drowned himself in tears ; his was not a Repentance unto life * * Acts 11.8 . , but rather unto death .

2. An hypocritical Mourning ; the heart is very deceitful , it can betray as well by a tear , as by a kiss : Saul looks like a mourner , and as he was sometimes among the Prophets , 1 Sam. 10.12 . so he seemed to be among the Penitents , 1 Sam. 15.25 . And Saul said unto Samuel , I have sinned , for I have transgressed the the commandment of the Lord . Saul did play the hypocrite in his mourning ; for 1. He did not take shame to himself , but he did rather take honour to himself , verse 30. honour me before the Elders of the people . 2. He did pare and mince his sinne that it might appear lesser ; he laid his sinne upon the people , ver. 24. because I feared the people ; they would have me flie upon the spoile , and I durst do no other ; a true mourner labours to draw out sinne in its bloody colours , and accent it with all its killing aggravations , that he may be deeply humbled before the Lord , Ezra 9.6 . Our iniquities are encreased over our head , and our trespasses are grown up unto heaven . The true penitent labours to make the worst of his sinne ; Saul labours to make the best of sinne ; like a patient that makes the best of his disease , lest the Physitian should prescribe him too sharp physick . How easie is it for a man to put a chea● upon his own soul , and by hypocrisie to weep himself into hell !

3. A forced mourning ; when tears are pumped out by Gods judgments ; these are like the teares of a man that hath the stone , or that lies upon the wrack . Such was Cains mourning , Gen. 4.13 . My punishment is greater than I can bear ; his punishment troubled him more than his sin ; to mourn only for fear of hell , is like a thief that weeps for the penalty , rather than the offence ; the teares of the wicked are forced by the fire of affliction .

4. An extrinsecal mourning ; when sorrow lies only in superficie , in the outside , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they disfigure their faces , Matth. 6.16 . The eye is tender , but the heart hard . Such was Ahabs mourning , 1 Kings 21. 27. He rent his cloaths , and put sackcloth on his flesh , and went softly . His cloaths were rent , but his heart was not rent ; he had sackcloth , but no sorrow : he did hang down his head like a bull-rush , but his heart was like an Adamant . There are many may be compared to weeping Marbles , they are both watery and flinty .

5. A vaine fruitlesse mourning ; some will shed a few teares , but are as bad as ever ; they will cozen , and be unclean ; such a kind of mourning there is in hell ; the damned weep , but they blaspheme .

SECT. 3.

WHat is the right Gospel-mourning ?

Answ. That mourning which will entitle a man to blessednesse , hath these qualifications .

1. It is spontaneous and free ; it must come as water out of a spring , not as fire out of a flint . Teares for sin must be like the myrrhe which drops from the tree freely without cutting or forcing . Mary Magdalens repentance was voluntary , she stood weeping , Luke 7. She came to Christ with ointment in her hand , with love in her heart , with teares in her eyes ; God is for a freewil-offering , he loves not to be put to distrain .

2. Gospel-mourning is spiritual ; that is , when we mourn for sinne more than suffering . Pharaoh saith , Take away the plague , he never thought of the plague of his heart . A sinner mourns because judgement follows at the heeles of sinne ; but David cries out , my sinne is ever before me , Psal. 51. God had threatned that the sword should ride in circuit in his family ; but David doth not say , the sword is ever before me , but my sinne is ever before me ; The offence against God troubled him ; he grieved more for the treason than the bloody axe ; thus the Penitent Prodigal , Luke 15.21 . I have sinned against heaven , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and before thee ; he doth not say , I am almost starved among the husks , but I have offended my father . In particular , our mourning for sinne , if it be spiritual , must be under this threefold notion .

1. We must mourn for sinne as it is an act of hostility and enmity . Sinne doth not only make us unlike God , but contrary to God , Levit. 26.40 . and that they have walked contrary unto me . Sinne doth affront and resist the Holy Ghost , Acts 7.51 . Sinne is contrary to Gods nature ; God is holy ; sinne is an impure thing ; sin is contrary to his will ; if God be of one minde , sinne is of another ; sinne doth all it can to spight God . The Hebrew word for sinne 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies rebellion ; a sinner doth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; now when we mourn for sinne as it is a walking Antipodes to heaven , this is a Gospel-mourning ; nature will not bear contraries .

2. We must mourn for sin as it is a piece of the highest ingratitude ; it is a kicking against the breasts of mercy . God sends his Sonne to redeeme us , his Spirit to comfort us ; we sinne against the blood of Christ , the grace of the Spirit , and shall we not mourn ? We complaine of the unkindnesse of others , and shall we not lay to heart our own unkindnesse against God ? Caesar took it unkindly that his son Brutus should stab him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & thou my son ? may not the Lord say to us , these wounds I have received in the house of my friends * * Zach. 13.6 . ! 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 * * Theocr. Israel took their jewels and ear-rings and made a golden Calfe of them ; the sinner takes the jewels of Gods mercies , and makes use of them to sin ; ingratitude dies a sin in grain , hence they are called crimson sinnes , Isa. 1.18 . sinnes against Gospel-love are worse in some sence than the sinnes of the Divels , for they never had an offer of Grace tendred to them , Diabolus peccavit in innocentia constitutus , ego vero restitutus : ille perstitit in malitia , Deo reprobante , ego vero Deo revocante ; ille obduratur ad punientem , ego vero ad blandientem ; & sic uterque contra Deum , ille contra non requirentem se , ego vero contra morientem pro me ; ecce cujus imaginem horrebam , in multis aspicio me horribiliorem . Anselm . de Casu Diab . Now when we mourn for sin as it hath its accent of ingratitude upon it , this is an Evangelical mourning ,

3. We must mourn for sinne as it is a Privation ; it keeps good things from us ; it hinders our communion with God . Mary wept for Christs absence , John 20.13 . they have taken away my Lord . So , our sinnes have taken away our Lord ; they have deprived us of his sweet presence . Will not he grieve who hath lost a rich jewel ? When we mourn for sinne under this notion , as it makes the Sun of righteousnesse withdraw from our Horizon ; when we mourn not so much that peace is gone , and trading is gone , but God is gone ; Cant. 5.6 . My beloved had withdrawn himself ; this is an holy mourning ; the mourning for the losse of Gods favour , is the best way to regaine his favour . If thou hast lost a friend , all thy weeping will not fetch him again : but if thou hast lost Gods presence , thy mourning will bring thy God again .

3. Gospel-mourning cogit ad Deum , it sends the soul to God . When the Prodigal sonne repented , he went to his father , Luke 15.18 . I will arise and go unto my father . Jacob wept and prayed , Hos. 12.3 . The people of Israel wept and offered sacrifice , Judg. 2.5 . Gospel-mourning puts a man upon duty ; the reason is , because in true sorrow there is a mixture of hope , and hope puts the soul upon the use or means ; That mourning which like the flaming sword , keeps the soul from approaching to God , and beats it off from duty , is a sinful mourning ; 't is a sorrow hatch'd in hell ; such was Sauls grief , which drove him to the Witch of Endor , 1 Sam. 28.7 . Evangelical Mourning is a spur to prayer ; the childe who weeps for offending his father , goes into his presence , and will not leave till his father be reconciled to him . Absalom could not be quiet till he had seen the Kings face , 2 Sam. 14.32 , 33.

4. Gospel-Mourning is for sin in particular : Dolosus versatur in generalibus : It is with a true penitent as it is with a wounded man ; he comes to the Chyrurgion , and shews him all his wounds ; here I was cut with the Sword , here I was shot with a Bullet ; So a true penitent bewails all his particular sins : Judg. 10.10 . We have served Baalim ; they mourned for their Idolatry : And David layes his finger upon the sore , and points to that very sin that troubled him : Psal. 51.4 . I have done this evil ; he means his blood-guiltiness ; a wicked man will say he is a sinner ; but a child of God saith , I have done this evil . Peter wept for that particular sin of denying Christ ; Clemens Alexandrinus saith , he never heard a Cock crow , but he fell a weeping ; there must be a particular Repentance , before we have a general pardon .

5. Gospel-tears must drop from the eye of faith , Mark 9.24 . The father of the childe cryed out with tears , Lord , I believe ; our disease must make us mourn ; but when we look up to our Physitian , who hath made a playster of his own blood , we must not mourn without hope ; believing tears are precious ; when the clouds of sorrow have overcast the soul , some Sun-shine of faith must break forth ; the soul will be swallowed up of sorrow , it will be drowned in tears , if faith be not the bladder to keep it up from sinking ; though our tears drop to the earth , our faith must reach heaven ; after the greatest rain , faith must appear as the Rainbow in the cloud ; the tears of faith are botled as precious wine Psal. 56.8 .

6. Gospel-Mourning is joyned with self-loathing ; the sinner doth admire himself , the penitent doth loath himself . Ezek. 20.42 . Ye shall loath your selves in your own sight for all your evils . A true penitentiary is troubled not only for the shameful consequence of sin , but the loathsome nature of sin ; not only the sting of sin , but the deformed face ; How did the Leper loath himself ? Lev. 13.45 . The Hebrew Doctors say , the Leper pronounced unclean , was to put a covering on his upper lip , both as a Mourner , and in token of shame * * Maimony . cap. 10. , The true Mourner cries out , O these impure eyes , this heart which is a conclave of wickedness ! he not only leaves sin , but loaths fin ; he that is fallen in the dirt , loaths himself * * Hos. 14.1 . .

7. Gospel-Mourning must be purifying ; our tears must make us more holy ; we must so weep for sin , as to weep out sin ; our tears must drown our sins ; we must not only mourn , but turn . Joel 2.12 . Turn to me with weeping : What is it to have a watry eye , and a whorish heart ? 't is foolish to say it is day , when the Aire is full of darkness : So to say thou repentest , when thou drawest dark shadows in thy life . It is an excellent saying of St. Austin , He doth truly bewail the sins he hath committed , who never commits the sins he hath bewailed * * Ille vere plaugit comm●ssaqui non commutit plungenda . Aug. . True Mourning is like the water of jealousie * * Num. 5.12 . , it makes the Thigh of sin to rot . Psal. 74.14 . Thou break●st the heads of the Dragons in the waters . The heads of our sins , these Dragons are broken in the waters of true Repentance ; true tears are cleansing ; they are like a Flood , that carries away all the rubbish of our sins with it ; the waters of holy Mourning , are like the River Jordan , wherein Naaman washed , and was cleansed of his Lep●osie . 'T is reported there is a River in Sicilia , where if the blackest s●eep are bathed , they become white ; so , though our sins be as scarlet , yet by washing in this River of Repentance , they become white as snow : Naturalists say of the serpent , before it goes to drink , it vomits out its poyson ; in this be wise as serpents ; before thou thinkest to drink down the sweet cordials of the promises , cast up the poyson that lies at your heart ; do not only mourn for sin , but break from sin .

8. Gospel-Mourning must be joyned with hatred of sin . 2 Cor. 7.11 . What indignation ? We must not only abstain from sin , but abhor sin ; the Dove hates the least feather of the Hawk * * Aldrovand . ; a true Mourner hates the least motion to sin ; a true Mourner is a sin hater : Amnen hated Tamar more than ever he loved her , 2 Sam. 13.5 . To be a sin-hater , implies two things . 1. To look upon sin as the most deadly evil , a complicated evil ; it looks more ghastly than death or hell . 2. To be implacably incensed against it ; a sin-hater will never admit of any terms of peace ; the War between him and sin , is like the War between Rehoboam and Jeroboam : 1 Kings 14.30 . There was War between Rehoboam and Jeroboam all their dayes : Anger may be reconciled , hatred cannot ; true Mourning begins in the love of God , and ends in the hatred of sin

9. Gospel-Mou●ning in some cases is joyned with Restitution ; 't is as well a sin to violate the name , as the chastity of another ; if we have eclipsed the good name of others , we are bound to ask them forgiveness * * Fama pari passu ambulat cum vita . ; if we have wronged them in their Estate by unjust , fraudulent dealing , we must make them some compensation . Thus Zacheus , Luk. 19.8 . If I have taken any thing from any man by false accusation , I restore him four-fold , according to that Law , Exod. 22.1 . Saint James bids us not only look to the heart , but the hand . James 4.8 . Cleanse your hands ye sinners , and purifie your hearts ; if thou hast wronged another , cleanse thy hands by Restitution ; be assured , without Restitution , no Remission * * Non remittitur peccatura nisi restituatur ablatum . Aug. .

10. Gospel-Mourning must be a speedy Mourning : We must take heed of adjourning our Repentance , and putting it off till death ; as David said , I will pay my vows now , Psal. 116.18 . so should a Christian say , I will mourn for sin now . Luke 6.21 . Blessed are ye that weep now ; as Popilus the Roman Legat , when he was sent to Antiochus the King , made a Circle round about the King , and bade him make his answer before he went out of that Circle ; so God hath incircled us in the compass of a little time , and chargeth us presently to bewail our sins . Acts 17.30 . Now God calleth everywhere to repent ; we know not whether we may have another day granted us . Oh let us not put off our Mourning for sin till the making of our will : Do not think holy Mourning is only a death-bed duty ; you may seek the blessing with tears , as Isaac , when it is too late , Quamdiu cras ? saith Austin , How long shall I say I will repent to morrow ? why not at this instant ? — Mora trahit periculum : Caesars deferring to read his letter before he went to the Senate house , cost him his life . The true Mourner makes haste to meet an angry God , as Jacob did his brother ; and the Present he sends before , is the sacrifice of tears .

11. Gospel-Mourning for sin is constant ; there are some who at a Sermon will shed a few tears , but this land-flood is soon dryed up ; the hypocrites sorrow is like a vein opened , and presently stopped ; the Hebrew word for Eye , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies also a Fountain , to shew that the eye must run like a Fountain for sin , and not cease ; but it must not be like the Lybian Fountain of the Sun , which the Ancients speak of ; in the Morning the water is hot , at Mid-day cold ; the waters of Repentance must not overflow with more heat in the Morning , at the first hearing of the Gospel ; and at Mid-day , in the midst of health and prosperity grow cold , and be ready to freeze ; no , it must be quotidianus planctus , a daily weeping , as Paul said , 1 Cor. 16.31 . I dye daily ; so should a Christian say , I mourn daily : Therefore keep open an issue of godly sorrow , and be sure it be not stopped till death . Lam. 2.18 . Let not the apple of thine eye cease . It is reported of holy Mr. Bradford , scarce a day passed him wherein he did not shed some tears for sin ; daily mourning is a good antidote against back-sliding . I have read of one that had an Epilepsie , or falling sickness , and being dipped in Sea-water , was cured ; the washing of our souls daily in the brinish waters of Repentance , is the best way both to prevent and cure the falling into Relapses .

Even Gods own children must mourn after pardon ; for God in pardoning , doth not pardon at one instant sinnes past and furure ; but as repentance is renewed , so pardon is renewed ; should God by one act pardon sinnes future as well as past ; this would make void part of Christs Office ; What need were there of his intercession , if sinne should be pardoned before it be committed ? there are sinnes in the godly of dayly incursion , which must be mourned for ; though sin be pardoned , still it rebels ; though it be covered , it is not cured : Rom. 7.23 . There is that in the best Christian , which is contrary to God ; there is that in him which deserves hell , and shall he not mourn ? A ship that is always leaking , must have the water continually pumped out ; while the soul leaks by sin , we must be still pumping at the leak by Repentance . Think not O Christian that thy sins are washed away only by Christs blood , but by water and blood . The brazen Laver , Exod. 30.18 . that the people of Israel were to wash in , might be a fit emblem of this spiritual Laver , tears and blood ; and when holy Mourning is thus qualified , this is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 2 Cor. 7.11 . that sorrowing after a godly sort , which makes a Christian eternally blessed .

SECT. 4.

Shewing , That we must mourn for the sins of others .

2. AS we must mourn for our own sins , so we must lay to heart the sins of others * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysostom . . The Poets feign that Biblis was turned into a Fountain ; thus we should wish with Jeremy , that our eyes were a Fountain of tears , that we might weep day and night for the iniquity of the times ; our blessed Saviour mourned for the sins of the Jews , Mark 3.5 . Being grieved , super callo , for the hardness , or brawniness of their hearts ; and holy David looking upon the sins of the wicked , his heart was turned into a spring , and his eyes into Rivers . Psal. 119.136 . Rivers of tears run down mine eyes , because they keep not thy Law . Lots Righteous soul was vexed with the unclean conversation of the wicked , 2 Pet. 2.7 . Lot took the sins of Sodom , and made spears of them to pierce his own soul : Cyprian saith that in the Primitive times , when a Virgin who vowed her self to Religion , had defiled her chastity , shame and grief filled the whole face of the Congregation * * Totum Ecclesiae caetum demittere vultus , atque crubescere . Cyprian . .

Have not we cause to mourn for the sins of others ? the whole Axle-tree of the Nation is ready to break under the weight of sin ; what an inundation of wickedness is there amongst us ? Mourn for the hypocrisie of the times . Jehu saith , Come see my zeal for the Lord ; but it was zeal for the Throne . This is the hypocrisie of some , they intitle God to whatever they do , they make bold with God to use his Name to their wickedness ; as if a Thief should pretend the Kings Warrant for his Robbery . Micah 3.11 . They build up Sion with blood , the heads thereof judge for reward ; yet will they lean upon the Lord , and say , Is not the Lord among us ? Many with a religious kiss smite the Gospel under the fifth rib * * Plurimi sub nomine Ecclesiae contra Ecclesiam Militant . Calv. : Could not Ahab be content to kill and take possession , but must he usher it in with Religion , and make fasting a Preface to his murder ? 1 Kings 21.12 . The white Divel is worst ; a burning Torch in the hand of a Ghost is most affrighting ; to hear the Name of God in the mouths of scandalous hypocrites , is enough to affright others from the profession of Religion .

Mourn for the Errors and Blasphemies of the Nation ; there is now a free Trade of Error ; toleration gives men a Patent to sin : What cursed opinion that hath been long ago buried in the Church , but is now dig'd out of the grave , and by some worshipped ! England is grown as wanton in her Religion , as she is antick in her Fashions : The Jesuites Exchange is open , and every one almost is for an opinion of the newest Cut : Did mens faces alter as fast as their judgements , we should not know them .

Mourn for Covenant-violation , this sin is a flying Roll against England ; breach of Covenant is spiritual harlotry ; and for this God may name us Loammi , and give us a bill of Divorce .

Mourn for the Pride of the Nation ●our condition is low , but our hearts are high . Mourn for the profaness of the Land ; England is like that man in the Gospel , Luke 4.33 . who had a spirit of an unclean Divel . Mourn for the removing of Land-Marks * * Deut. 27.17 . : Mourn for the contempt offered to Magistracy , the spitting in the face of Authority : Mourn that there are so few Mourners ; surely if we mourn not for the sins of others , 't is to be feared we are not sensible of our own sins : God looks upon us as guilty of those sins in others which we do not lament ; our tears may help to quench Gods wrath .

SECT. 5.

That we must mourn for the miseries of the Church .

THE Saints are Members of the body Mystical as well as Political , therefore must be sensible of the injuries of Gods Church . Psal. 137.1 . We wept when we remembred Sion . The people of Israel being debarred from the place of publick worship , sate by the Rivers weeping ; they laid aside all their Musical Instruments . Ver. 2. We hanged our Harps upon the Willows . We were as far from joy , as those Willows were from fruit . Ver. 4. How shall we sing the Lords song in a strange land ? we were fitter to weep , than to sing .

— Non est conveniens luctibus iste sonus .

When we consider the miseries of many Christians in Germany , the Dukedome of Savoy , and other Forraign parts , who have been driven from their habitations , because they would not desert the Protestant , and espouse the Popish Religion ; when instead of a Bible , a Crucifix ; instead of Prayers , Masse ; instead of going to Church , they should go on Pilgrimage to some Saint or Relick : When we consider these things , our eyes should run down : Mourn to see Gods Church a bleeding Vine : Mourn to see Christs Spouse with garments rolled in blood .

Methinks I hear Englands Passing bell go , let us shed some tears over dying England ; let us bewail our intestine divisions . Englands divisions have been fatal ; they brought in the Saxons , Danes , Normans ; if a Kingdom divided cannot stand , how do we stand , but by a miracle of free-grace ? Truth is fallen , and peace is fled . Englands fine coat of peace is torn , and like Josephs coat , dipped in blood . Peace is the glory of a Nation . Some observe , if the top of the Beech Tree be taken off , the whole Tree withers , Peace is the Apex ; and top of all earthly blessings ; this top being cut off , we may truly say the body of the whole Nation begins to wither apace .

Mourn for the oppressions of England ; the people of this Land have laid out their money only to buy Mourning .

SECT. 6.

Shewing the seasons of holy Mourning .

THough we must always keep open the issue of godly sorrow , yet there are some seasons wherein our tears should overflow , as the water sometimes riseth higher ; there are three special seasons of extraordinary Mourning , when it should be as it were high-water in the soul .

1. When there are indicia irae , tokens of Gods Season . 1 wrath breaking forth in the Nation . England hath been under Gods black Rod these many years ; the Lord hath drawn the Sword , and it is not yet put up ; O that our tears may blunt the edge of this Sword ; when it is a time of treading down , now is a time of breaking up the fallow ground of our hearts . Isa. 22.4 , 5. Therefore said I , look away from me , I will weep bitterly , for it is a time of treading down . Joel 2.2 , 13. A day of darkness and of gloominess , a day of cloud , &c. therefore turn ye even to me with weeping and with mourning . Rain follows thunder : When God thunders in a Nation by his judgements , now the showres of tears must distil : When God smites upon our back , we must smite upon our thigh , Jer. 31.19 . When God seems to stand upon the Threshold of the Temple , as if he were ready to take his wings and flie * * Ezek. 10.4 . , then is a time to lie weeping between the Porch and the Altar . If the Lord seems to be packing up and carrying away his Gospel , it is now high time to mourn , that by our teares possibly his Repentings may be kindled .

Season . 2 2. Before the performing solemn duties of Gods Worship ; as Fasting , or receiving the Lords Supper . Christian , Art thou to seek God in an extraordinary manner ? seek him sorrowing , Luk. 2.48 . Wouldst thou have the smiles of Gods face , the kisses of his lips ? set open all the springs of Mourning , and then God will draw nigh to thee in an Ordinance , and say , Here I am , Isa. 58.9 . When Jacob wept , then he found God in Bethel , Hos. 12.4 . He named the name of the place Peniel , for ( saith he ) I have seen God face to face , Gen. 32.30 . Give Christ the Wine of thy tears to drink , and in the Sacrament he will give thee the Wine of his blood to drink .

Season . 3 3. After scandalous relapses ; though I will not say with Donatus , there is no mercy for sins of recidivation or relapse , yet I say there 's no mercy without bitter Mourning . Scandalous sins reflect dishonour upon Religion : 2 Sam , 12.14 . Therefore now our Cheeks should be covered with blushing , and our eyes bedewed with tears . Peter after his denying Christ , wept bitterly : Christian , hath God given thee over to any enormous sin , as a just reward of thy pride and security , go into the weeping Bath . Sins of infirmity injure the soul , but scandalous sins wound the Gospel . Lesser sins grieve the Spirit , but greater sins vex the Spirit : Isa. 63.9 . And if that blessed Dove weeps , shall not we weep ? When the Aire is dark , then the dew falls ; when we have by scandalous sin darkned the lustre of the Gospel , now is the time for the dew of holy tears to fall from our eyes .

SECT. 7.

Setting forth the Degrees of Mourning .

NEXT to the seasons of Mourning , let us consider the degree of it ; the Mourning for sin must be a very great Mourning ; the Greek word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , imports a great sorrow , such as is seen at the Funeral of a dear friend * * Gravissima pe●cata , gravissimis lamentis indigent . Aug. . Zach. 12.10 . They shall look on me whom they have pierced , and they shall mourn for him , as one that mourneth for his only son . The sorrow for an only child is very great ; such must be the sorrow for sin . Ver. 11. In that day there shall be great Mourning , as the Mourning of Hadadrimmon in the valley of Megiddon . In that Valley Josiah , that famous and pious Prince was cut off by an untimely death , at whose Funeral there was bitter lamentation ; thus bitterly must we bewail , not the death , but the life of our sins . Now then to set forth the graduation of sorrow :

1. Our Mourning for sin must be so great , as to exceed all other grief . Elies Mourning for the Ark was such , that it swallowed up the loss of his two children ; spiritual grief must preponderate all other : We should mourn more for sin , than the loss of friends or estate .

2. We should indeavour to have our sorrow rise up to the same heighth and proportion as our sin doth . Manasseh was a great sinner , and a great Mourner : 2 Chron. 33.12 . He humbled himself greatly . Manasseh made the streets run with blood , and he made the prison in Babylon run with tears . * * Ut scilicet peccatum lachrymis lavaret . Ambr. Peter wept bitterly ● . A true Mourne● labours that his Repentance may be as eminent as his sin is transcendent .

SECT. 8.

Shewing the Opposite to holy Mourning .

HAving shewn the nature of Mourning , I shall next shew what is the Opposite to holy Mourning . The Opposite to Mourning , is hardness of heart , which in Scripture is called Cor lapideum , an heart of stone , Ezek. 36. An heart of stone is far from Mourning and Relenting ; this heart of stone is known by two symptomes .

1. Insensibility : A stone is not sensible of any thing ; lay weight upon it , grind it to powder , it doth not feel ; so it is with an hard heart , it is insensible of sin or wrath ; the stone in the Kidneys is felt , but not the stone in the heart . Ephes. 4.19 . Who being past feeling : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

2. An heart of stone is known by its inflexibility : A stone will not bend ; durum est quod non cedit tactui ; so it is with an hard heart , it will not comply with Gods Command , it will not stoop to Christs Scepter ; an heart of stone will sooner break by death , than bend by Repentance ; it is so far from yielding to God , that with the Anvil it beats back the Hammer ; it resists the Holy Ghost , Acts 7.51 .

Oh Christians , if you would be spiritual Mourners , take heed of this stone of the heart . Hebr. 3.7 . Harden not your hearts . A stony heart is the worst heart ; if it were brazen , it might be melted in the furnace ; if Iron , it might be bowed with the Hammer ; but a stony heart is such , that only the Arme of God can break , and the blood of God can soften . Oh the misery of an hard heart ! 1. An hard heart is void of all grace ; while the Wax is hard , it will not take the impression of the seal ; the heart while it is hard , will not take the stamp of grace ; it must first be made tender and melting ; the Plow of the Word will not go upon an hard heart . 2. An hard heart is good for nothing but to make fuel for hell-fire . Rom. 5.2 . After thy hardness of heart thou treasurest up wrath . Hell is full of hard hearts , there is not one soft heart there ; there is weeping there , but no softness : We read of Vessels fitted for destruction , Rom. 9.22 . Impenitency fits these Vessels for hell , and makes them like sere Wood , which is fit to burn . 3. Hardness of heart makes a mans condition worse than all his other sins besides ; if one be guilty of great sins , yet if he can mourn , there is hope : Repentance unravels sin , and makes sin not to be ; but hardness of heart binds guilt fast upon the soul , it seals a man under wrath ; it is not the hainousness of sin , but hardness of heart that damns ; this makes the sin against the Holy Ghost uncapable of mercy , because the sinner that hath committed it , is uncapable of Repentance .

CHAP. VII .

Containing a sharp Reprehension .

Use 1 Use 1 THIS Doctrine draws up a Charge against several sorts . Reproof .

Branch . 1 1. Those that think themselves good Christians , yet have not learned this Art of holy Mourning . Luther calls Mourning Bara herba , a rare herb . Men have tears to shed for other things , but have none to spare for their sins ; there are many Murmurers , but few Mourners ; most are like the stony ground , which wanted moisture , Matth. 13. We have many cry out of hard times , but are not sensible of hard hearts ; hot and dry is the worst temper of the body ; sure I am to be hot in sin , and to be so dry , as to have no tears , is the worst temper of the soul : How many are like Gideons dry Fleece , and like the Mountains of Gilboa , there is no dew upon them . Did Christ bleed for sin , and canst not thou weep ? if Gods bottle be not filled with tears , his Vial will be filled with wrath . We have many sinners in Sion , but few mourners in Sion . It is with most people , as with a man on the top of a Mast , the Winds blow , and the Waves beat , and the ship is in danger of shipwrack , and he is fast asleep ; so when the Waves of sin have even covered men , and the stormy wind of Gods Wrath blows , and is ready to blow them into hell , yet they are asleep in security .

2. It reproves them who instead of weeping for sin , Branch 2 spend their dayes in mirth and jollity ; instead of Mourners , we have Ranters ; they take the Timbrel and Harp , they spend their dayes in wealth , Job 21.13 . Vitam agunt Sybariticam * * Luther . ; they do not lugere animo , but indulgere genio ; they live Epicures , and dye Atheists : St. James bids us turn our laughter to Mourning , Jam. 4.9 . But they turn their Mourning to laughter . Sampson was brought forth to make the Philistines sport , Judg. 16.26 . The jovial sinner doth make the Divel sport ; it is a saying of Theophylact , It is one of the worst sights to see a sinner go laughing to hell : How unseasonable is it to take the Harp and Viol when God is taking the Sword ! Ezek. 21.9 , 10. A sword , a sword is sharpned , and also furbished , should we then make mirth ? this is a sin that enrageth God . Isa. 22.12 , 13. In that day did the Lord of Hosts call to weeping and to mourning , and behold joy and gladness , slaying Oxen , and killing sheep , eating flesh , and drinking wine ; and it was revealed in mine ears by the Lord of Hosts , Surely this iniquity shall not be purged from you till you dye , saith the Lord God of Hosts . That is , this your sin shall not be done away by any expiatory sacrifice , but vengeance shall pursue you for ever .

3. It reproves those who instead of mourning for sin , Branch 3 rejoyce in sin . Prov. 2.14 . 2 Thess. 2.12 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Who take pleasure in iniquity : Wicked men are worse in this sense than the damned in hell ; for I dare say they take little pleasure in their sins ; there are some so impudently profane , that they will make themselves and others merry with their sins ; sin is a soul-sickness : Luke 5.31 . Will a man make merry with his disease ? ah wretch , did Christ bleed for sin , and dost thou laugh at sin ? is that thy mirthwhich grieves the Spirit * * Tantis in malis laetari , diesque jocis & choreis consumere , nonne est eos imitari qui phrenesi laborant , qui dum carnes proprias laccrant , ridem ? Isid. Clar. ? is it a time for a man to break jests when he is upon the Scaffold , and his head is to be stricken off ▪ thou that laughest at sin now , the time is coming when God will laugh at thy calamity , Prov. 1.26 .

Branch 4 4. It reproves those that cry down mourning for sin ; they are like the Philistines who stopped the Wells , Gen. 26.15 . These would stop the Wells of godly sorrow : Antimonians say this is a legal Doctrine ; but Christ here preacheth it , Blessed are they that mourn ; and the Apostles preached it , Mark 6.11 . And they went out and preached that men should repent . Holy ingenuity will put us upon mourning for sin ; he that hath the heart of a child , cannot but weep for his unkindness against God . Mourning for sin is the very fruit and product of the Spirit of grace : Zach. 12.10 . Such as cry down Repentance , cry down the Spirit of grace ; mourning for sin is the only way to keep off wrath from us ; such as with Sampson would break this Pillar , go about to pull down the vengeance of God upon the Land . To all such , I say as Peter to Simon Magus , Acts 8.22 . Repent therefore of this thy wickedness , and pray God if perhaps the thought of thy heart may be forgiven thee O sinner . Repent that thou hast cryed down Repentance .

CHAP. VIII .

Motives to holy mourning .

2. LET me exhort Christians to holy Mourning : Use 2 Exhort . I now perswade such a Mourning as will prepare the soul for blessedness . Oh that our hearts were spiritual limbicks , distilling the water of holy tears ! Christs Doves weep . Ezek. 7.16 . They that escape shall be like Doves of the Vallies , all of them mourning , every one for his iniquity . There are several Divine Motives to holy Mourning .

1. Tears cannot be put to a better use ; if you weep Motive . 1 for outward losses , you lose your tears ; 't is like a showre upon a Rock , which doth no good ; but tears for sin are blessed tears ; Blessed are they that mourn . These poyson our corruptions ; salt-water kills the worms ; the brinish water of repenting tears will help to kill that worm of sin which would gnaw the conscience .

2. Gospel-Mourning is an evidence of grace . Zach. Motive . 2 12.10 . I will poure upon the house of David and the Inhabitants of Jerusalem the Spirit of grace , and they shall mourn , &c. The Holy Ghost descended on Christ like a Dove , Matth. 3. The Dove is a weeping creature ; where there is a Dove-like weeping , it is a good sign the Spirit of God hath descended there ; weeping for sin is a sign of the new birth ; assoon as the child is born , it weeps . Exod. 2.3 . And behold the babe wept . To weep kindly for sin , is a good sign we are born of God . Mourning shews an heart of flesh , Ezek. 36.26 . A stone will not melt ; when the heart is in a melting frame , it is a sign the heart of stone is taken away .

Motive . 3 3. The preciousness of tears : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; tears dropping from a mournful , penitent eye , are like the water dropping from the Roses , very sweet and precious to God ; a Fountain in the Garden makes it pleasant ; that heart is most delightful to God , which hath a Fountain of sorrow running in it . Mary stood at Christs feet weeping , Luke 7.38 . Her tears were more fragrant and odoriferous than her oyntment ; the incense when it is broken , smells sweetest ; when the heart is broken for sin , now our services give forth their sweetest perfume . There is joy in heaven over a sinner that repenteth , Luke 15.7 . Whereupon St. Bernard calls tears Vinum Angelorum , the wine of Angels ; and sure God delights much in tears ; else he would not keep a bottle for them , Psal. 56.8 . One calls tears Holocaustum pingue , a fat sacrifice , which under the Law was most acceptable , Lev. 3.3 . St. Hierom calls Mourning a plank after shipwrack : Chrysostom calls tears a spunge to wipe off sin ; tears are powerful Orators for mercy . Eusebius saith there was an Altar at Athens , on which they poured no other sacrifice but tears ; as if the Heathens thought there was no better way to pacifie their angry gods , than by weeping : Jacob wept , and had power over the Angel , Hosea 12.4 . Tears melt the heart of God . When a Malefactor comes weeping to the Bar , this melts the Judges heart towards him : When a man comes weeping in prayer , and smites on his breast , saying , God be merciful to me a sinner , this doth melt Gods heart towards him . Prayer ( saith Hierom ) inclines God to shew mercy , tears compel him ; God seals his pardons upon melting hearts ; tears , though they are silent , yet have a voice , Psal. 6.8 . Tears wash away sinne ; raine melts and washeth away a ball of snow ; repenting tears wash away sinne . That sinne saith Ambrose * * Quod defendi non potest , ablui potest . Ambr. , which cannot be defended by argument , may be washed away by tears .

4. The sweetnesse of tears ; mourning is the way to Motive . 4 solid joy ; the sweetest wine is that which comes out of the Wine-presse of the eyes * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. ; the soul is never more enlarged , than when it can weep . Closet teares are better than Court-musick . When the heart is sad , weeping easeth it by giving vent : the soul of a Christian is most eased , when it can vent it self by holy mourning ; Chrysostome observes , David who was the great mourner in Israel , was the sweet singer in Israel , Psal. 43.3 . my teares were my meat ; on which place Ambrose gives this glosse ; No meat so sweet as teares ; the teares of the penitent saith Bernard , are sweeter than all worldly joy ; a Christian thinks himself sometimes in the suburbs of heaven when he can weep ; when Hannah had wept , she went away and was no more sad ; sugar when it melts is sweetest ; when a Christian melts in teares , now he hath the sweetest joy ; when the daughter of Pharaoh descended into the river , she found a babe there among the flags ; so when we descend into the river of repenting teares , we finde the babe Jesus there , who shall wipe away all teares from our eyes . Well therefore might Chrysostom solemnly blesse God for giving to us this Lavor of teares to wash in .

5. A mourner for sinne doth not only good to himself , Motive . 5 but to others ; he helps to keep off wrath from a Land ; as when Abraham was going to strike the blow , the Angel staid his hand , Gen. 22.12 . so when God is going to destroy a Nation , the mourner stayes his hand ; teares in the childs eye sometimes move the angry father to spare the child ; penitential teares melt Gods heart , and binde his hand : Jeremy who was a weeping Prophet , was a great intercessor ; God saith to him , pray not for this people , Jer. 7.16 . as if the Lord had said , Jeremy , so powerful are thy prayers and teares , that if thou prayest I cannot deny thee ; Si quid opus est impera , as he said in Plautus ; teares have a mighty influence upon God : sure God hath some mourners in the Land , or he had destroyed us before now .

Motive . 6 6. Holy mourning is preventing physick ; our mourning for sinne here , will prevent mourning in hell ; hell is locus ejulatus , a place of weeping , Matth. 8.12 . the damned mingle their drink with weeping . God is said to hold his bottle for our teares , Psal. 56.8 . They who will not shed a bottle full of teares , shall hereafter shed rivers of teares , Luke 6.25 . Woe to you that laugh now , for ye shall mourn . You have sometimes seene sugar lying in a damp place dissolve to water ; all the sugred joyes of the wicked dissolve at last to the water of teares ; now teares will do us good , now it is seasonable weeping , 't is like a shower in the spring ; if we do not weep now , it will be too late : did we hear the language of the damned , they are now cursing themselves that they did not weep soon enough . O is it not better to have our hell here , than hereafter ? is it not better to shed repenting tears than despairing tears ? he that weeps here is a blessed mourner ; he that weeps in hell is a cursed mourner . The Physitian by letting the Patient blood , prevents death : by the opening a veine of godly sorrow , we prevent the death of our souls .

Motive . 7 7. There 's no other way the Gospel prescribes to blessednesse but this , blessed are they that mourn ; This is the road that leads to the new Jerusalem . There may be several wayes leading to a City , some go one way , some another ; but there 's but one way to heaven , and that is by Bethlehem the house of weeping , Acts 26.20 . Perhaps a man may think thus , If I cannot mourn for sinne , I will get to heaven some other way ; I will go to Church , I will give Almes , I will lead a civil life ; Nay , but I tell you there 's but one way to blessednesse , and that is through the valley of teares ; if you go not this way you will misse of Paradise . Luke 14.3 . I tell you nay , except you repent , ye shall all likewise perish . There are many lines leading to the Centre ; but the heavenly Centre hath but one line leading to it , and that is , a tear dropping from the eye of faith ; a man may have a disease in his body , that twenty medicines will heale ; sinne is a disease of the soul , which makes it sick unto death ; now there is but one medicine will heale , and that is the medicine of repentance .

8. Consider what need every Christian hath to be conversant Motive . 8 in holy mourning ; a man may take physick when he hath no need of it ; many go to the Bath when they have no need ; 'T is rather out of curiosity than necessity . But O what need is there for every one to go into the weeping bath ! Think what a sinner thou hast been ; thou hast fill'd Gods book with thy debts , and what need hast thou to fill his bottle with thy tears ! Thou that hast lived in secret sinne , God enjoyns thee this penance , mourn for sinne : but perhaps some may say , I have no need of mourning , for I have lived a very civil life ; go home and mourn because thou art but civil ; many a mans civility being rested upon , hath damned him . 'T is sad for men to be without repentance , but 't is worse to need no repentance , Luke 15.7 .

9. Tears are but finite ; 't is but awhile that we shall Motive . 9 weep ; after a few showres that fall from our eyes we shall have a perpetual sunshine ; in heaven the bottle of tears is stopt , Rev. 7. ult. God shall wipe away all tears ; when sin shall cease , tears shall cease . Psal. 30.5 . Weeping may endure for a night , but joy cometh in the morning ; in the morning of the Ascension , then shall all tears be wiped away .

Motive . 10 10. The benefit of holy mourning ; the best of our commodities come by water .

1. Mourning doth make the soul fruitful in grace : When a showre falls , the herbs and plants grow . Isaiah 16.9 . I will water thee with my tears O Heshbon . I may allude to it ; tears water our graces , and make them flourish . Psal. 104 10. he sends his springs into the vallies ; that is the reason the vallies flourish with corn , because the springs run there ; where the springs of sorrow run , there the heart bears a fruitful crop : Leah was tender-eyed , she had a watry eye , and was fruitful ; the tender-eyed Christian usually brings more of the fruits of the Spirit ; a weeping eye is the water-pot to water our graces .

2. Mourning doth fence us against the Divels Tentations : Tentations are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , fiery darts , Ephes. 6.16 . because indeed they set the soul on fire ; Tentations enrage anger , inflame lust ; now the waters of holy Mourning quench these fiery darts ; wet powder will not soon take the fire ; when the heart is wetted and moistned with sorrow , it will not so easily take the fire of Tentation ; tears are the best Engines and Water-works to quench the Divels fire ; * * Faciem nostram debemus magis lachrymis rigare quaem lavacris . and if there be so much profit and benefit in Gospel-sorrow , then let every Christian wash his face every Morning in the Lavor of tears † .

11. And lastly , to have a melting frame of spirit , is Motive . 11 a great sign of Gods presence with us in an Ordinance ; 't is a sign the Sun of righteousness hath risen upon us , when our frozen hearts thaw and melt for sin ; it is a saying of St. Bernard , By this you may know whether you have met with God in a duty , when you find your selves in a melting and mourning frame ; we are apr to measure all by comfort ; we think we never have Gods presence in an Ordinance , unless we have joy ; herein we are like Thomas ; unless ( saith he ) I shall see in his hands the print of the nails , I will not believe , John 20.25 . So are we apt to say , Unless we have incomes of comfort , we will not believe that we have found God in a duty ; but if our hearts can melt kindly in tears of love , this is a real sign that God hath been with us ; as Jacob said , Gen. 28.16 . Surely the Lord is in this place , and I knew it not . So Christian , when thy heart breaks for sin , and dissolves into holy tears , God is in this duty , though thou knowest it not .

Methinks all that hath been said , should make us spiritual Mourners ; perhaps we have tryed to mourn , and cannot ; but therefore as a man that hath digged so many fathoms deep for water , and can find none , at last he digs till he finds a spring ; so though we have been digging for the water of tears , and can find none , yet let us weigh all that hath been said , and set our hearts again to work , and perhaps at last we may say as Isaacs servants , Gen. 26.32 . We have found water : When the herbs are pressed , the watery juyce comes out ; these eleven serious Motives may press out tears from the eye .

Quest. But may some say , My constitution is such that I cannot weep ; I may as well go to squeeze a Rock , as think to get a tear .

Answ. But if thou canst not weep for sin , can'st thou grieve ? Intellectual mourning is best ; there may be sorrow where there are no tears * * Curae loves loquuntur , ingentes stupent . ; the Vessel may be full , though it wants vent ; it is not so much the weeping eye God respects , as the broken heart ; yet I would be loth to stop their tears who can weep ; God stood looking on Hezekiahs tears , Isa. 38.5 . I have seen thy tears . Davids tears made Musick in Gods ears , Psal. 6.8 . The Lord hath heard the voyce of my weeping . 'T is a sight fit for Angels to behold , tears as pearls dropping from a penitent eye .

CHAP. IX .

Shewing the hindrances of mourning .

Quest. BUT what shall we do to get our heart into this mourning frame ?

Answ. Do two things . 1. Take heed of those things which will stop these Channels of mourning .

2. Put your selves upon the use of all means that will help forward holy mourning .

1. Take heed of those things which will stop the current of tears ; there are nine hindrances of mourning .

Hindr. 1 1. The love of sin ; the love of sin is like a stone in the pipe , which hinders the current of water ; the love of sin makes sin taste sweet , and this sweetness in sin-bewitcheth the heart : Saint Hierom saith , it is worse to love sin , than to commit it : A man may be overtaken with sin , Gal. 6.1 . And he that hath stumbled upon sin unawares , will weep ; but the love of sin hardens the heart , keeps the Divel in possession ; in true mourning there must be a grieving for sin ; but how can a man grieve for that sin which his heart is in love with ? oh take heed of this sweet poyson ; the love of sin freezeth the soul in impenitency .

Hindr. 2 2. Despair ; despair affronts God , undervalues Christs blood , damns the soul . Jerem. 8.12 . They said there is no hope , but we will walk after our own devices , and we will every one do the imagination of his evil heart : This is the language of despair , there is no hope , I had as good follow my sins still , and be damned for something ; despair presents God to the soul , as a Judge clad in the garments of vengeance , Isa. 59.17 . Judas his despair was in some sense worse than his Treason . Despair destroys Repentance ; for the proper ground of Repentance , is mercy . Rom. 2.4 . The goodness of God leads thee to Repentance . But despair hides mercy out of sight , as the cloud covered the Ark , Exod. 39. Oh take heed of this ; Despair is an irrational sin , there is no ground for it ; the Lord shews mercy to thousands , why mayest not thou be one of a thousand ? the wings of Gods mercy , like the wings of the Cherubims , are stretched out to every humble penitent ; though thou hast been a great sinner , yet if thou art a weeping sinner , there 's a golden Scepter of mercy held forth , Psal. 103.11 . Despair locks up the soul in impenitency .

3. A conceit that this mourning will make us melancholy : Hindr. 3 We shall drown all our joy in our tears ; but this is a mistake . Lose our joy ? tell me what joy can there be in a natural condition ? what joy doth sin afford ? is not sin compared to a wound and a bruise ? Isa. 1.6 . David had his broken bones , Psal. 51. Is there any comfort in having the bones out of joynt ? doth not sin breed a palpitation and trembling of heart ? Deutr. 28.66 . Is it any joy for a man to be a Magor-missabib , a terror to himself ? Surely of the sinners laughter it may be said , it is mad , Eccles. 2.2 . Whereas holy mourning is the breeder of joy , it doth not eclipse , but refine our joy , and make it better * * Homine ad Deum converso , mutatur ga●dium , non tollitur , Aug ; the Prodigal dated his joy from the time of his Repentance , Luke 15.24 . Then they began to be merry .

4. Checking the motions of the Spirit ; the Spirit sets Hindr. 4 us a mourning , it causeth all our spring-tides , Psal. 87.7 . all my springs are in thee . Oft we meet with gracious motions to prayer , and repentance ; now when we stifle these motions , which is called a quenching the Spirit , 1 Thes. 5.19 . then we do , as it were , hinder the tyde from coming in . When the dew falls , then the ground is wet ; when the Spirit of God falls as dew in its influences upon the soul , then it is moistned with sorrow ; but if the Spirit withdraw , the soul is like Gideons dry fleece ; a ship can as well sail without the wind , a bird can as well flie without wings , as we can mourn without the Spirit . Take heed of grieving the Spirit ; do not drive away this sweet Dove from the arke of thy soul . The Spirit is res tenera & delicata ; if it be grieved , it may say , I will come no more ; and if it once withdraw we cannot mourn .

5. Presumption of mercy ; Who will take pains with Hindr. 5 his heart or mourn for sinne , that he may be saved at a cheaper rate ? How many , Spider-like , suck damnation out of the sweet flower of Gods mercy ! Jesus Christ who came into the world to save sinners , is the occasion of many a mans perishing . Oh saith one , Christ died for me , he hath done all ; What need I pray or mourn ? Many a bold sinner plucks death from the tree of life ; and through presumption goes to hell by that ladder of Christs blood , by which others go to heaven . It is sad when the goodnesse of God , which should lead to repentance , Rom. 4.2 . leads to presumption ; O sinner do not hope thy self into hell ; take heed of being damned upon a mistake . Thou sayest God is merciful , therefore goest on securely in sinne . But who is mercy for ? the presuming sinner , or the mourning sinner ? Isa 55.7 . Let the wicked forsake his way , and return to the Lord , and he will have mercy upon him ; no mercy without forsaking sinne ; and no forsaking sinne without mourning . If a King should say to a company of Rebels , Whosoever comes in and submits , shall have mercy ; such as stood out in rebellion , could not claime the benefit of the Pardon . God makes a Proclamation of mercy to the mourner ; but such as are not mourners , have nothing to do with mercy . The mercy of God is like the Arke , which none but the Priests were to meddle with ; none may touch this golden Arke of mercy but such as are Priests unto God * * Rev 1.6 . , and have offered up the sacrifice of tears .

6. A conceit of the smalnesse of sinne , Gen. 19.20 . Is Hindr. 6 it not a little one ? the Devil holds the small end of the Perspective-glasse to sinners . To fancy sinne lesse than it is , is very dangerous : an opinion of the littlenesse of sinne keeps us from the use of means . Who will be earnest for a Physitian that thinks it is but a trivial disease ? and who will seek to God with a penitent heart for mercy , that thinks sinne is but a slight thing ? But to take off this wrong conceit about sinne , and that we may look upon it with watry eyes : consider ,

1. Sinne cannot be little , because it is against the Majesty of heaven ; there is no treason small , it being against the Kings person .

2. Every sinne is sinful , therefore damnable : a Pen-knife or Stilletto makes but a little wound , but either of them may kill as well as a greater weapon : there 's death and hell in every sinne , Rom. 6.23 . What was it for Adam to pluck an Apple ? but that lost him his crown . 'T is not with sinne as it is with diseases , some are mortal , some not mortal ; the least sinne without repentance , will be a lock and bolt to shut men out of heaven .

3. View sinne in the red glasse of Christs sufferings ; the least sinne cost the price of blood . Would you take a a true prospect of sinne , go to Golgotha . Jesus Christ was fain to vail his glory , and lose his joy , and pour out his soul an offering for the least sinne ; read the greatnesse of thy sin in the deepnesse of Christs wounds . Let not Satan cast such a mist before your eyes , that you cannot see sin in its right colours . Remember , not only great rivers fall into the Sea , but little brooks ; not only great sinnes carry men to hell , but lesser .

Hindr. 7 7. Procrastination ; or an opinion it is too soone yet to tune the penitential string . When the Lamp is almost out , the strength exhausted , and old age comes on , then mourning for sinne will be in season , but it is too soone yet . That I may shew how pernicious this opinion is , and that I may rowle away this stone from the mouth of the Well , that so the waters of repentance may be drawn forth , let me propose these four serious and weighty considerations .

1. Dost thou know what it is to be in the state of nature , and wilt thou say it is too soone to get out of it ? Thou art under the wrath of God , John 3.36 . and is it too soone to get from under the dropping of this Vial ? Thou art under the power of Satan , Acts 26.18 . and is it too soone to get out of the enemies quarters ?

2. Men do not argue thus in other cases ; they do not say , It is too soon to be rich ; they wil not put off getting the world till old age ; no , here they take the first opportunity : Is it not too soone to be rich , and is it too soon to be good ? is not repentance a matter of the greatest consequence ? Is it not more needful for men to lament their sinne , than augment their estate ?

3. Gods call to mourning looks for present entertainment , Heb. 3.7 , 8. To day if you will hear his voice , harden not your hearts . A General besieging a garrison , summons it to surrender upon such a day , or he will storme it . Such are Gods summons to repentance , To day if ye will heart his voice ; sinners , when Satan hath tempted you to any wickednesse , you have not said , It is too soone Satan , but have presently embraced his tentation ; have you not put the Devil off , and will you put God off ?

4. It is a foolish thing to adjourn , and put off mourning for sin ; for 1. The longer you put off holy mourning , the harder you will finde the work when you come to it . A bone that is out of joynt , is easier set at first than if you let it go longer . A disease taken in time is sooner cured than if it be let alone till it comes to a Paroxysme * * Sero medicina paretur , cum mala per longas invaluere moras . You may easily wade over the waters when they are low , if you stay till they are risen , they will be beyond your depth . O sinner , the more treasons thou committest , the more dost thou incense heaven against thee , and the harder it will be to get thy pardon ; the longer thou spinnest out the time of thy sinning , the more work thou makest for repentance . 2. To adjourn , and put off mourning for sin , is folly , in respect of the uncertainty of life ; how doth the procrastinating sinner know that he shall live to be old ? What is your life ? it is but a vapour , James 4.14 . how soone may sicknesse arrest thee , and death strike off thy head ? may not thy sun set at noone ? Oh then what imprudence is it to put off mourning for sin , and to make a long work , when death is about to make a short work ? Caesar deferring to read the Letter sent him , was stab'd in the Senate-house . 3. 'T is folly to put off all till last in respect of the improbability of finding mercy ; though God give thee space to repent , he may deny thee grace to repent . When God calls for mourning and thou art deaf , when thou callest for mercie God may be dumb , Prov. 1.24 , 28. Think of it seriously , God may take the latter time to judge thee in , because thou didst not take the former time to repent in . 4. To respit our solemn turning to God till old age , or sicknesse , is high imprudence , because these late acts of devotion are for the most part dissembled and spurious . Though true mourning for sin be never too late , * * Sera poenitentia raro vera . yet late mourning is seldome true † . That repentance is seldome true-hearted , which is gray-headed ; 'T is disputable whether these Autumn-tears are not shed more out of fear of hell , than love to God . The Mariner in a storm throws his goods over-board , not but that he loves them , but he is afraid they will sink the ship ; when men fall to weeping-work late , and would cast their sins over-board , it is for the most part only for fear lest they should sink the ship and drown in hell ; 'T is a great question whether the sick bed penitent doth not mourn because he can keep his sins no longer . All which considered , may make men take heed of running their souls upon such a desperate hazard as to put all their work for heaven upon the last hour .

Hindr. 8 8. Delay of the execution of justice . Eccles. 8.11 . Because sentence against an evil work is not executed speedily , therefore the heart of the sonnes of men is fully set in them to do evil . God forbears punishing , therefore men forbear repenting . He doth not smite upon their back by correction , therefore they do not smite upon their thigh by humiliation , Jer. 31.19 . The sinner thinks thus , God hath spar'd me all this while , he hath eeked out patience into long-suffering ; sure he will not punish , Psal. 10.11 . He hath said in his heart , God hath forgotten . God somtimes in infinite patience adjourns his judgements , and puts off the Sessions awhile longer ; he is not willing to punish , 2 Pet. 3.9 . The Bee naturally gives hony , but stings only when it is angred . The Lord would have men make their peace with him , Isa. 27.5 . God is not like an hasty creditor , that requires the debt , and will give no time for the payment ; he is not only gracious , but waits to be gracious * * Poenitentiam expectat tuam , dum patientiam exercet suam . . Isa. 30.18 . but God by his patience would bribe sinners to repentance ; but alas how is this patience abused ; Gods long-suffering hardens ; because God stops the Vial of his wrath , sinners stop the Conduit of tears . That the patience of God may not ( through our corruption ) obstruct holy mourning , let sinners remember : 1. Gods patience hath bounds set to it , Gen. 6.3 . Though men will not set bounds to their sin , yet God sets bounds to his patience ; there is a time when the Sun of Gods patience will set ; and being once set , it never returns any degrees backward ; the Lease of patience will soon be run out : There is a time when God saith , My Spirit shall no longer strive . The Angel cryed , the houre of his judgement is come , Rev. 14.7 . Perhaps the next sin thou committest , God may say , Thy houre is now come . 2. To be hardned under patience , makes our condition far worse ; incensed justice will revenge abused patience ; God was patient towards Sodom , but not repenting , he made the fire and brimstone flame about their ears . Sodom that was once the wonder of Gods patience , is now a standing Monument of Gods severity ; all the plants and fruits are destroyed ; and as Tertullian saith , that place still smels of fire and brimstone * * Olet adhuc incendio terra . . Long forbearance is no forgiveness ; God may keep off the stroak a while , but justice is not dead , but sleepeth . God hath leaden feet , but iron hands ; the longer God is taking his blow , the sorer it will be when it comes ; the longer a stone is falling , the heavier it will be at last ; the longer God is whetting his Sword , the sharper it cuts ; sins against patience are of a deeper dye ; these are worse than the sins of the Divels : The lapsed Angels never sinned against Gods patience ; how dreadful will their condition be , who therefore sin , because God is patient ; for every crumb of patience , God puts a drop of wrath into his Viol ; the longer God forbears a sinner , the more interest he is sure to pay in hell .

Hindr. 9 9. Mirth and Musick : Amos 6.5 . That chant to the sound of the Viol , and drink wine in Bowles ; instead of the Dirge , the Antheam , many sing away sorrow , and drown their tears in wine ; the sweet waters of pleasure destroy the bitter waters of mourning . How many go dancing to hell , like those fish which swim down pleasantly into the dead Sea ! Let us take heed of all these hindrances of holy tears : Let our Harp be turned into mourning , and our Organ into the voyce of them that weep , Job 30.31 .

CHAP. X.

Shewing some helps to mourning .

HAving removed the obstructions , let me in the last place propound some helps to holy mourning .

1. Set Davids prospect continually before you . Psal. 51.4 . My sinne is ever before me . David , that he might be a mourner , kept his eye still upon sin ; See what sin is , and then tell me if there be not enough in it to draw forth tears . I know not what name to give it bad enough ; one calls it the Divels excrement ; sin is malorum colluvies , it is a complication of all evil ; it is the spirits of mischief distilled . 1. Sin dishonours God ; it denies Gods Omnisciency , it derides his Patience , it distrusts his Faithfulness ; sin tramples upon Gods Law , slights his Love , grieves his Spirit . 2. Sin wrongs us . 1. Sin shames us : Prov. 14.34 . Sin is a reproach to any people ; sin hath made us naked , it hath plucked off our Robe , and taken our Crown from us ; it hath spoiled us of our glory ; nay , it hath not only made us naked , but impure . Ezek. 16.6 . I saw thee polluted in thy blood . Sin hath not only taken off our cloth of gold , but it hath put upon us filthy garments , Zach. 3.3 . God made us after his likeness , Gen. 1.26 . but sin hath made us like the Beasts that perish , Psal. 49. ult. We are all become brutish in our affections ; nor hath sin made us only like the Beasts , but like the Divel , John 8.44 . Sin hath drawn the Divels picture upon mans heart . 2. Sin stabs us ; the sinner like the Jaylor , draws a Sword to kill himself * * Acts 16.27 . ; he is bereaved of his judgement , and like the man in the Gospel , possessed with the Divel , he cuts himself with stones * * Mark 5 5. ; though he hath such a stone in his heart that he feels it not . Every sin is a stroak at the soul ; tot vitia , tot vulnera ; so many sins , so many wounds ; every blow given to the Tree , helps forward the Felling of the Tree : Every sin is an hewing and chopping down the soul for hell-fire ; if then there be all this evil in sin ; if this forbidden fruit hath such a bitter Core , it may make us mourn ; our hearts should be the Spring , and our eyes the Rivers .

2. If we would be Mourners , let us be Orators : Beg a spirit of contrition * * Da Domine Deus cordi mee poenitentiam , oculis lachrymarum fontem . Austin . ; pray to God that he will put us in mourning , that he will give us a melting frame of heart ; let us beg Achsahs blessing , Josh. 15. Springs of water , Josh. 15.19 . Let us pray that our hearts may be spiritual limbecks , dropping tears into Gods bottle . Let us pray that we who have the poyson of the Serpent , may have the tears of the Dove ; the Spirit of God is a Spirit of mourning ; let us pray that God would poure that Spirit of grace on us , whereby we may look on him whom we have pierced , and mourn for him , Zach. 12.10 . God must inspirare , before we can suspirare ; he must breath in his Spirit * * Velle bonum nisi gratiae adminiculo non possumus . Aug. de grat . & lib. arbit. , before we can breath out our sorrows ; the Spirit of God is like the fire in a Still , that sends up the dews of grace in the heart , and causeth them to drop from the eyes . 'T is this blessed Spirit whose gentle breath causeth our spices to smell , and our waters to flow ; and if the spring of mourning be once set open in the heart , there can want no joy ; as tears flow out , comfort flows in ; which leads to the second part of the Text , they shall be comforted .

CHAP. XI .

Shewing the comforts belonging to Mourners .

Matth. 5.4 . They shall be comforted .

HAving already presented to your view the dark side of the Text , I shall now shew you the light side , they shall be comforted .

Where observe , 1. Mourning goes before comfort ; as the launcing of a wound precedes the cure ; the Antinomian talks of comfort , but cries down mourning for sin ; he is like a foolish Patient , who having a Pill prescribed him , licks the sugar , but throws away the Pill . The Libertine is all for joy and comfort , he licks the sugar , but throws away the bitter Pill of Repentance ; if ever we have true comfort , we must have it in Gods way and method ; sorrow for sin ushers in joy . Isa. 57. I will restore comfort to him , and to his Mourners . That is the true Sun-shine of joy which comes after a showre of tears ; we may as well expect a crop without seed , as comfort without Gospel-mourning .

2. Observe that God keeps his best wine till last ; first , he prescribes mourning for sin , and then sets abroach the wine of consolation ; the Divel doth quite contrary ; he shews the best first , and keeps the worst till last : First he shews the wine sparkling in the glass , then comes the biting of the serpent , Prov. 23.32 . Satan sets his dainty dishes before men ; he presents sin to them coloured with beauty , sweetned with pleasure , silvered with profit , and then afterwards the sad reckoning is brought in . He shewed Judas first the silver bait , and then struck him with the hook : This is the reason why sin hath so many followers , because it shews the best first ; first the golden Crowns , and then come the Lyons teeth , Rev. 9.7 , 8.

But God shews the worst first ; first he prescribes a bitter potion , and then brings a cordial , they shall be comforted .

3. Observe , Gospel-tears are not lost , they are seeds of comfort ; while the penitent doth poure out tears , God poures in joy ; if thou wouldst be chearful , ( saith Chrysostom ) be sad * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. : Psal. 126.5 . They that sowe in tears , shall reap in joy . It was the end of Christs anointing and coming into the world , that he might comfort them that mourn : Isa. 61.3 . Christ had the oyle of gladness poured on him , ( as Chrysostom saith ) that he might poure it upon the Mourner ; well then may the Apostle call it a repentance not to be repented of , 2 Cor. 7.10 . A mans drunkenness is to be repented of , his uncleanness is to be repented of ; but his repentance is never to be repented of , because it is the inlet to joy : Blessed are they that mourn , for they shall be comforted . Here is sweet fruit from a bitter stock : Christ caused the earthen Vessels to be filled with water , and then turned the water into wine , John 2.9 . So when the eye , that earthen Vessel hath been filled with water brim full , then Christ will turn the water of tears into the wine of joy . Holy mourning saith Saint Basil * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Basil . , is the seed out of which the flower of eternal joy doth grow .

The Reason why the Mourner shall be comforted , is :

1. Because Mourning is made on purpose for this end ; Mourning is not prescribed for it self , but in ordine ad aliud , that it may lay a train for comfort therefore we sowe in tears , that we may reap in joy . Holy mourning is a spiritual medicine ; now a medicine is not prescribed for it self , but for health-sake ; so Gospel-mourning is appointed for this very end , to bring forth joy .

2. The spiritual Mourner is the fittest person for comfort : When the heart is broken for sin , now it is fittest for joy ; God poures the golden oyle of comfort into broken Vessels ; the Mourners heart is emptied of pride , and God fills the empty with his blessing ; the Mourners tears have helped to purge out corruption ; and after purging physick , God gives a Julip . The Mourner is ready to faint away under the burden of sin , and then the bottle of strong water comes seasonably . The Lord would have the incestuous person ( upon his deep humiliation ) to be comforted , lest he should be swallowed up with over much sorrow , 2 Cor. 2.7 .

This is the Mourners priviledge , he shall be comforted ; the Valley of tears brings the soul into a Paradise of joy ; a sinners joy brings forth sorrow ; the mourners sorrow brings forth joy . John 16.22 . Your sorrow shall be turned into joy . The Saints have a wet seed-time , but a joyful Harvest . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , They shall be comforted .

SECT. I.

Showing the mourners comforts here .

NOw to illustrate this , I shall show you what the comforts are the mourners shall have . These comforts are of a divine infusion , and they are two-fold ; either Here or Hereafter * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. 1. Comforts here . .

1. COMFORTS HERE . ] They are called the consolations of God , Job 15.11 . That is , Great comforts , such as none but God can Give ; they exceed all other comforts as far as heaven doth earth . The root on which these comforts grow , is , The blessed Spirit ; he is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Comforter , John 14.26 . and comfort is said to be a fruit of the Spirit , Gal. 5.22 . Christ did purchase peace , the Spirit speaks peace . Quest. How doth the Spirit comfort ? Answ. Either Mediately . or Immediately .

1. Mediately ; By helping us to apply the Promises to ourselves , and draw water out of those Wells of salvation ; we lie as dead children at the breast , till the Spirit helps us to suck the breast of a Promise ; and when the Spirit hath taught Faith this Art , now comfort flows in . O how sweet is the breast-milk of a Promise !

2. The Spirit comforts immediatly ; The Spirit by a more direct act presents God to the soul as reconciled ; it sheds his love abroad in the heart , from whence flows infinite joy , Rom. 5.5 . The Spirit secretly whispers Pardon for sin , and the sight of a Pardon dilates the heart with joy , Matth. 9.2 . Be of good chear , thy sinnes are forgiven thee .

That I may speak more fully to this point , I shall show you the qualifications and excellencies of these comforts which God gives his mourners . 1. These comforts are real comforts ; the Spirit of God cannot witness to that which is untrue . There are many in this age do pretend to comfort , but their comforts are meere impostures ; the body may as well swell with wind , as with flesh : a man may as well be swelled with false , as true comforts * * Distinguendum est inter Gaudia Veritatis & Vanitatis . Aug. ; The comforts of the Saints are certain , they have the seal of the Spirit set to them . Ephes. 1.13 . 2 Cor. 1.22 . A seal is for confirmation ; when a Deed is sealed , it is firme , and unquestionable . When a Christian hath the seal of the Spirit stamped upon his heart , now he is confirmed in the love of God .

Quest. Wherein do these comforts of the Spirit which are unquestionably sure , differ from those which are false and pretended .

Answ. Three ways . 1. The comforts of Gods Spirit are laid in deep conviction , John 16.7 , 8 , and when he ( that is , the Comforter , verse 7. ) is come , he shall reprove , ( or as the Greek word is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he shall convince ) the world of sinne .

Quest. Why doth conviction go before consolation ?

Answ Conviction fits for comfort ; by conviction the Spirit doth sweetly dispose the heart to these two things . 1. To seek after Christ . When once the soul is convinced of sin , and the hell that follows it , now a Saviour is precious . When the Spirit hath shot in the arrow of conviction , now saith a poor soul , where may I meet with Christ ? In what Ordinance may I come to enjoy Christ ? saw ye him whom my soul loves ? All the world for one glimpse of my Saviour . 2. The Spirit by conviction makes the heart willing to receive Christ upon his own termes : man , by nature , would article and indent with Christ ; he would take half Christ ; he would take him for a Saviour , not a Prince ; he would accept of Christ as he hath an head of gold , Cant. 5.11 . but not as he hath the government upon his shoulders , Isa. 9.6 . But when God le ts loose the spirit of bondage , and convinceth a sinner of his lost , undone condition , now he is content to have Christ upon any termes . When Paul was struck down to the ground by a spirit of conviction , he cries out , Lord , what wilt thou have me to do ? Acts 9.6 . Let God propound what Articles he will , the soul will subscribe to them . Now when a man is brought to Christs termes , to beleeve and obey , then he is fit for mercy ; when the Spirit of God hath been a Spirit of conviction , then it becomes a spirit of consolation ; when the plough of the Law hath gone upon the heart , and broken up the fallow ground , now God sows the seed of comfort .

Those who brag of comfort , but were never yet convinced , nor broken for sin , have cause to suspect their comfort to be a delusion of Satan . It is like a mad mans joy , who fancies himself to be King , but it may be said of his laughter , it is mad , Eccles. 2.2 . The seed which wanted depth of earth , withered , Matth. 13. that comfort which wants depth of earth , deep humiliation and conviction , will soone wither and come to nothing .

2. The Spirit of God is a sanctifying , before a comforting Spirit ; as Gods Spirit is called the Comforter , so he is called a spirit of grace , Zach. 12.10 . Grace is the work of the Spirit , Comfort is the seal of the Spirit ; the work of the Spirit goes before the seal ; the graces of the spirit are compared to water , Isa. 44.3 . and the comforts of the spirit are compared to oyle , Isa. 61.1 . First , God pours in the water of the spirit , and then comes the oyle of gladnesse . The oyle ( in this sence ) runs above the water ; Hereby we shall know whether our comforts are true and genuine . Some talk of the comforting spirit , who never had the sanctifying Spirit ; they boast of assurance , but never had grace ; these are spurious joyes , these comforts will leave men at death , they will end in horror and despair : Gods Spirit will never set seal to a Blank . First , the heart must be an Epistle written with the finger of the Holy Ghost , and then it is sealed with the Spirit of Promise .

3. The comforts of the Spirit are humbling : Lord saith the soul , What am I that I should have a smile from heaven , and that thou shouldest give me a privy seal of thy love ? The more water is poured into a Bucket , the lower it descends ; the fuller the ship is laden with sweet spices , the lower it sails ; the more a Christian is filled with the sweet comforts of the Spirit , the lower he fails in humility ; the fuller a Tree is of fruit , the lower the bough hangs ; the more full we are of the fruits of the Spirit , joy and peace , Gal. 5.22 . the more we bend down in humility . St. Paul a chosen Vessel * * Acts 9.15 . , fill'd with the wine of the Spirit * * 2 Cor. 5.1 . , did not more abound in joy , than in lowliness of mind . Eph. 3.8 . Unto me who am less than the least of all Saints , is this grace given , &c. He who was the chief of the Apostles , calls himself the least of Saints .

Those who say they have comfort , but are proud , they have learned to despise others , and are climb'd above Ordinances , their comforts are delusions ; the Divel is able not only to transform himself into an Angel of light , 2 Cor. 11.4 . but he can transform himself into the Comforter . 'T is easie to counterfeit money , to silver over brass , and put the Kings image upon it ; the Divel can silver over false comforts , and make them look as if they had the stamp of the King of heaven upon them ; the comforts of God are humbling ; though they lift the heart up in thankfulness , yet they do not puff it up in pride .

2. The comforts God gives his Mourners , are unmixed ; they are not tempered with any bitter ingredients ; worldly comforts are like wine that runs dregs ; there is that guilt within checks and corrodes ; in midst of laughter the heart is sad , Prov: 14.13 . Queen Mary once said , if she were opened , they would find Callis lying at her heart ; if the breast of a sinner were anatomized and opened , you would find a worm gnawing at his heart ; guilt is a Wolf which feeds in the breast of his comfort ; a sinner may have a smiling countenance , but a chiding conscience ; his mirth is like the mirth of a man in debt , who is every houre in fear of arresting ; the comforts of wicked men are spiced with bitterness , they are worm-wood wine .

Hi sunt qui trepidant , & ad omnia fulgura pallent , Hor. Cum tonat exanimes , primo quoque murmure coelum —

But spiritual comforts are pure , they are not muddied with guilt , nor mixed with fear , they are the pure wine of the Spirit ; what the Mourner feels is joy , and nothing but joy .

3. These comforts God gives his Mourners , are sweet . Eccles. 12.7 . Truly the light is sweet ; so is the light of Gods countenance : How sweet are those comforts which bring the Comforter along with them ? John 14.16 . Therefore the love of God shed into the heart , is said to be better than wine , Cant. 1.2 . Wine pleaseth the palate , but the love of God chears the conscience ; the lips of Christ drop sweet smelling myrrhe , Cant. 5.13 . The comforts God gives are a Christians Musick , they are the golden Pot and the Manna ; the Nectar and Ambrosia of a Christian ; they are the Saints Festival , their banquetting stuffe ; so sweet are these Divine comforts , that the Church had her 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , fainting fits for want of them , Cant. 2.5 . stay me with flagons ] Metonymia Subjecti pro adjuncto , the flagons are put for the wine ; by these flagons are meant the comforts of the Spirit ; the Hebrew word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies all variety of delights ; to show the abundance of delectability and sweetnesse in these comforts of the Spirit . ) Comfort me with Apples . ] Apples are sweet in taste , fragrant in smell ; so sweet and delicious are those Apples which grow upon the tree in Paradise . ) These comforts from above are so sweet , that they make all other comforts sweet ; health , estate , relations ; they are like sawce which makes all our earthly possessions and enjoyments come off with a better relish . So sweet are these comforts of the Spirit , that they do much abate and moderate our joy in worldly things ; he who hath been drinking spirits of wine , or Alkermes , will not much thirst after water : and that man who hath once tasted how sweet the Lord is , Psal. 34.8 . and hath drunk the cordials of the Spirit , will not thirst immoderately after secular delights . Those who play with dogs and birds , it is a signe they have no children ; such as are inordinate in their desire and love of the creature , declare plainly that they never had better comforts .

4. These comforts which God gives his mourners are holy comforts ; they are call'd the comforts of the holy Ghost , Acts 9.31 . Every thing propagates in its own kind * * Omne agens operatur secundum naturam agens . ; the holy Ghost can no more produce impure joys in the soul , than the Sun can prduce darknesse ; he who hath the comforts of the Spirit , looks upon himself as a person engaged to do God more service ; Hath the Lord looked upon me with a smiling face ? I can never pray enough , I can never love God enough . The comforts of the Spirit raise in the heart an holy antipathy against sin ; the Dove hates every feather that hath grown upon the Hawke : so there is an hatred of every motion , and temptation to evil ; he who hath a principle of life in him , opposeth every thing that would destroy life , he hates poison ; so he that hath the comforts of the Spirit living in him , sets himself against those sins which would murder his comforts ; divine comforts give the soul more acquaintance with God , 1 John 1.4 . Our fellowship is with the Father and his Sonne Jesus .

5. The comforts reserv'd for the mourners , are filling comforts , Rom. 15.13 . The God of hope fill you with joy , John 16.24 . Ask that your joy may be full . When God pours in the joyes of heaven , they fill the heart , and make it run over , 2 Cor. 7.4 . I am exceeding joyful , the Greek word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I overflow with joy , as a Cup that is filled with wine till it runs over . Outward comforts can no more fill the heart than a Triangle can fill a Circle . Spiritual joyes are satisfying , Psal. 63.5 . My heart shall be satisfied as with marrow , and I will praise thee with ioyful lips . Davids heart was full , and the joy did break out at his lips . Psal. 4.7 . Thou hast put gladnesse in my heart ; worldly joyes do put gladnesse into the face , 2 Cor. 5.12 . they rejoyce 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the face ; but the Spirit of God puts gladnesse into the heart ; divine joyes are heart-joyes , Zach. 10.7 . John 16.22 . Your heart shall rejoyce ; a believer doth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Luke 1.47 . My spirit rejoyceth in God . And to show how filling these comforts are which are of an heavenly extraction , the Psalmist saith they create greater joy than when wine and cyle encrease , Psal. 4. Wine and Oyle may delight , but not satisfie ; they have their vacuity and indigence ; we may say , as Zach. 10.2 . they comfort in vaine ; outward comforts do sooner cloy than chear , and sooner weary than fill . Xerxes offered great rewards to him that could finde out a new pleasure ; but the comforts of the Spirit are satisfactory , they recruit the heart , Psal. 94.19 . Thy comforts delight my soul . There is as much difference between heavenly comforts and earthly , as between a banquet that is eaten , and one that is painted on the wall .

6. The comforts God gives his Mourners in this life , are glorious comforts . 1 Pet. 1.8 . Joy full of glory . 1. They are glorious , because they are a prelibation and fore-taste of that joy which we shall have in a glorified estate * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. . These comforts are an handsel and earnest of glory , they put us in heaven before our time . Ephes. 1.13 , 14. Ye were sealed with that holy Spirit , which is an earnest of the inheritance ; the earnest is part of the sum behind ; so the comforts of the Spirit are the earnest ; the cluster of grapes at Eshcol * * Num. 13.23 . , the first-fruits of the heavenly Canaan . 2. The joyes of the Spirit are glorious , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in opposition to other joyes , which compared with these , are inglorious and vile . A carnal mans joy , as it is aery and flashy , so it is sordid , he sucks nothing but dregs . Amos 6.13 . Ye rejoyce in a thing of naught . A carnal spirit rejoyceth , because he can say this house is his , this estate is his ; but a gracious spirit rejoyceth because he can say this God is his . Psal. 48.14 . For this God is our God for ever and ever . The ground of a Christians joy is glorious , he rejoyceth in that he is an heir of the promise ; the joy of a godly man is made up of that which is the Angels joy , he triumphs in the light of Gods countenance ; his joy is that which is Christs own joy ; he rejoyceth in the mystical union which is begun here , and consummate in heaven : Thus the joy of the Saints is a joy full of glory .

7. The comforts which God gives his Mourners , are infinitely transporting and ravishing ; so delightful are they and amazing , that they cause a jubilation ; which as some of the Learned speak , is so great , that it cannot be expressed * * Jubiliatio dicitur cum cordis laetitia oris efficacia non expletur . ; of all things joy is the most hard to be deciphered ; 't is called laetitia inenarrabilis , joy unspeakable , 1 Pet. 1.8 . You may sooner taste honey , then tell how sweet it is ; the most pathetical words can no more set forth the comforts of the Spirit , then the most curious Pensil can draw the life and breath of a man ; the Angels cannot express the joyes they feel ; some have been so overwhelmed with the sweet raptures of joy , that they have not been able to contain , but as Moses , have dyed * * Plurimis mortem attulit gaudium ingens . Gell. with a kiss from Gods mouth . Thus have we seen the glass oft breaking with the strength of the liquor put into it .

8. These comforts of the Spirit are powerful , they are strong cordials , so the Apostle phraseth it , Hebr. 6.18 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , strong consolation . Divine comfort , 1. Strengthens for duty . Nehem. 8.10 . The joy of the Lord is your strength . Joy whets and sharpens industry ; a man that is steeled and animated with the comforts of Gods Spirit , goes with vigour and alacrity through the exercises of Religion ; he believes firmly , he loves fervently , he is carried full sail in duty ; the joy of the Lord is his strength . 2. Divine comfort supports under affliction . 1 Thes. 1.6 . Having received the Word in much affliction ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with joy . The wine of the Spirit can sweeten the waters of Marah * * Amaritudines mundi dulces reddit . Aug. : They who are possessed of these heavenly comforts , can gather grapes of thorns , and fetch honey out of the Lyons carcass : They are strong consolations indeed , that can stand it out against the fiery tryal , and turn the flame into a bed of Roses . How powerful is that comfort , which can make a Christian glory in tribulation ? Rom. 5.3 . A believer is never so sad , but he can rejoyce ; the Bird of Paradise can sing in Winter . 2 Cor. 6.10 . As sorrowing , yet alwayes rejoycing . Let sickness come , the sense of pardon takes away the sense of pain . The Inhabitant shall not say I am sick , Isa. 33.24 . Let death come , a Christian is above it ; O death where is thy sting ? 1 Cor. 15.55 . At the end of the Rod a Christian tastes honey ; these are strong consolations .

9. The comforts Gods Mourners have , are heart-quieting comforts ; they cause a sweet acquiescence and rest in the soul * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. Ech. . The heart of a Christian is in a kind of ataxy and discomposure , like the Needle in the Compass , it shakes and trembles till the Comforter comes . Some creatures cannot live but in the Sun ; a Christian is even dead in the Nest , unless he may have the Sun-light of Gods countenance . Psal. 143.7 . Hide not thy face from me , lest I be like them that go down into the pit : Nothing but the breast will quiet the child ; 't is only the breast of consolation quiets the believer .

10. The comforts of the Spirit are abiding comforts ; as they abound in us , so they abide with us . John 14.16 . He shall give you another Comforter , that he may abide with you for ever . Worldly comforts are still upon the wing , ready to flie ; they are like a land-flood , or a flash of lightning .

Mart. — Saepe fluunt imo sic quoque lapsa sinu . —

All things here are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; but the comforts with which God feeds his Mourners , are immortal : 2 Thes. 2.16 . Who hath loved us , and hath given us 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , everlasting consolation . Though a Christian hath not always a full beam of comfort , yet he hath a dawning of it in his soul ; he hath still a ground of hope , and a root of joy ; there is that within him which bears up his heart , and which he would not on any terms part with .

Use . Use . Behold the Mourners priviledge , he shall be comforted . David who was the great Mourner of Israel , was the sweet singer of Israel . The weeping Dove shall be covered with the golden feathers of comfort ; O how rare and superlative are these comforts !

Quest. But may not Gods Mourners want these comforts ?

Answ. Spiritual Mourners have a title to these comforts , yet they may sometimes want them . God is a free Agent , he will have the timing of our comforts ; he hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a self-freedom , to do what he will . The holy one of Israel will not be limited , he will reserve his Prerogative to give or suspend comfort , pro libitu ; and if we are awhile without comfort , we must not quarrel with his dispensations ; for as the Mariner is not to wrangle with Providence , because the wind blows out of the East , when he desires it to blow out of the West ; nor is the Husbandman to murmure , when God stops the bottles of heaven in time of drought ; so neither is any man to dispute or quarrel with God , when he stops the sweet influence of comfort , but ought rather to acquiesce in his sacred will .

But though the Lord might by vertue of his Soveraignty with-hold comfort from the Mourner , yet there may be many pregnant causes assigned why Mourners want comfort . 1. In regard of God . 2. In regard of themselves .

1. In regard of God : He sees it fit to with-hold comfort , 1. That he may raise the value of grace : We are apt to esteem comfort above grace ; therefore God locks up our comforts for a time , that he may inhance the price of grace ; when farthings go better than gold , the King will call in farthings , that the price of gold may be the more raised . 2. God would have his people learn to serve him for himself , and not for comfort only ; it is amor Meretricius , an Harlot love , to love the husbands money and tokens , more than his person ; such as serve God only for comfort , do not so much serve God , as serve themselves of him .

2. That Gods Mourners want comfort , it is most frequently in regard of themselves .

1. Through mistake , which is two-fold . 1. They go not to the right spring for comfort ; they go to their tears , when they should go to Christs blood ; it is a kind of Idolatry to make our tears the ground of comfort ; Mourning is not meritorious ; it is the way to joy , not the cause . Jacob got the blessing in the garments of his elder brother ; true comfort flows out of Christs sides ; our tears are stained , till they are washed in the blood of Christ . John 16. ult. In me peace . 2. Mistake is , that Mourners are priviledged persons , and may take more liberty ; they may slacken the strings of duty , and let loose the reins to sin : Christ hath indeed purchased a liberty for his people , but an holy liberty ; not a liberty for sin , but from sin ; 1 Pet. 2.16 . Ye are a Royal Priesthood , a peculiar people ; ye are not in a state of slavery , but Royalty : What follows ? do not make Christian liberty a cloak for sin . Ver. 16. As free , and not using your liberty for a cloak of maliciousness . If we quench the sanctifying Spirit , God will quench the comforting Spirit ; sin is compared to a cloud , Isa. 44.22 . This cloud intercepts the light of Gods countenance .

2. Gods Mourners sometimes want comfort through discontent and peevishness . David makes his disquiet the cause of his sadness . Psal. 43.5 . Why art thou cast down O my soul ? why art thou disquieted within me ? A disquieted heart like a rough Sea , is not easily calmed ; 't is hard to make a troubled spirit receive comfort ; this disquiet ariseth from various causes ; sometimes from outward sorrow and melancholy ; sometimes from a kind of envy ; Gods people are troubled to see others have comfort , and they want it ; and now in a pet they refuse comfort , and like a froward child , put away the breast . Psal. 77.2 . My soul refused to be comforted . Indeed a disquieted spirit is no more fit for comfort , than a distracted man is fit for counsel ; and whence is the Mourners discontent , but pride ? as if God had not dealt well with him in stopping the influences of comfort ; O Christian , thy spirit must be more humbled and broken before God empty out his golden oyle of joy .

3. The Mourner is without comfort , for want of applying the promises ; he looks at that sin which may humble him , but not at that Word which may comfort him . The Mourners eyes are so full of tears that he cannot see the promise ; the vertue and comfort of a medicine is in the applying ; when the promises are applied by faith , they bring comfort : Hosea 2.19 . Isa. 49.15 , 16. Faith milks the breast of a promise . That Satan may hinder us of comfort it is his policy , either to keep the promise from us , that we may not know it , or to keep us from the promise that we may not apply it . Never a promise in the Bible , but belongs to the Mourner , had he but the skill and dexterity of faith to lay hold on it .

4. The Mourner may want comfort , through too much earthly-mindedness ; by feeding immoderately on earthly comforts , we miss of heavenly comforts . Isa. 57.17 . For the iniquity of his covetousness was I wroth , and I hid me . The earth puts out the fire ; earthliness extinguisheth the flame of divine joy in the soul ; an Eclipse is per interpositionem corporis Lunaris , when the Moon , which is a dense body , comes between ; the Moon is an Emblem of the world : Rev. 12.1 . when this comes between , then there is an Eclipse in the light of Gods face ; Such as dig in Mines , say there is such a damp comes from the earth as puts out the light of a candle ; earthly comforts send forth such a damp as puts out the light of spiritual joy .

5. Perhaps the Mourner hath had comfort , and lost it : Adams Rib was taken from him when he was asleep , Gen. 2.21 . Our comforts are taken away when we fall asleep in security ; the Spouse lost her beloved when she lay upon the bed of sloath , Cant. 5.2 , 6.

For these Reasons Gods Mourners may want comfort ; but that the spiritual Mourner may not be too much dejected , I shall reach forth the cup of consolation , Jer. 16.7 . and speak a few words that may comfort the Mourner in the want of comfort . 1. Jesus Christ was without comfort , therefore no wonder if we are ; our comforts are not better than his ; he who was the Son of Gods love , was without the sense of Gods love . 2. The Mourner hath a seed of comfort ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Psal. 97.11 . Light is sown for the righteous . Light is a Metaphor put for comfort , and it is sown : Though a child of God hath not comfort alwayes in the flowre , yet he hath in the seed ; though he doth not feel comfort from God , yet he takes comfort in God . 3. A Christian may be high in grace , and low in comfort ; the high Mountains are without flowres ; the Mines of gold have little or no corn growing on them ; a Christians heart may be a rich Mine of grace , though it be barren of comfort . 4. The Mourner is heir to comfort ; and though for a small moment God may forsake his people , Isa. 54.7 . yet there is a time shortly coming , when the Mourner shall have all tears wiped away , and shall be brim-full of comfort ; this joy is reserved for heaven , and this brings me to the second particular .

SECT. 2.

Showing the mourners comforts hereafter .

2. COMFORTS HEREAFTER . 2. Comforts hereafter . They shall be comforted . Though in this life some interviews and love-tokens passe between God and the mourner , yet the great comforts are kept in reversion ; in Gods presence is fulnes of joy ; There is a time coming ( the day-star is ready to appear ) when the Saints shall bathe themselves in the river of life , when they shall never see a wrinkle on Gods brow more ; but his face shall shine , his lips drop hony , his arms sweetly embrace them . The Saints shall have a spring-tyde of joy , and it shall never be low-water ; the Saints shall at that day put off their mourning , and exchange their sables for white robes : Then shall the winter be past , the rain of tears be over and gone * * Cant. 2.11 , 12. ; the flowers of joy shall appear ; and after the weeping of the Dove , the time of the singing of birds shall come . This is the great consolation , the Jubily of the blessed which shall never expire ; in this life the people of God taste of joy , but in heaven the full vessels shall be broach'd ; There is a river in the midst of the heavenly Paradise , which hath a fountain to feed it , Psal. 36.8 9.

The times we are cast into , being for the present sad and cloudy , it will not be amisse for the reviving the hearts of Gods people , to speak a little of these comforts which God reserves in heaven for his mourners . They shall be comforted . ] The greatnesse of these celestial comforts is most fitly in Scripture expressed by the joy of a feast ; mourning shall be turned into feasting ; and it shall be a marriage-feast , which is usually kept with the greatest solemnity , Rev. 19.9 . Blessed are they which are called into the marriage-supper of the Lamb. Bullinger and Gregory the great , do understand this Supper of the Lamb , to be meant of the Saints supping with Christ in heaven * * Ibi gratia sine merito , charitas fine modo . Bernard . Rev. 14.13 . ; men after hard labour go to supper : So when the Saints shall rest from their labours * * Ibi gratia sine merito , charitas fine modo . Bernard . Rev. 14.13 . , they shall sup with Christ in glory : Now to speak something of the last great Supper ;

It will be a great Supper , 1. In regard of the Founder of this Feast , God ; it is the Supper of a King , therefore sumptuous and magnificent , Psalm 95.3 . The Lord is a great God , and a great King above all gods . Where should there be state and magnificence but in a Kings Court ? 2. It will be a great Supper in regard of the cheere and provision ; this exceeds all Hyperbolies . What blessed fruit doth the tree of life in Paradise yield ! Rev. 2.7 . Christ will lead his Spouse into the banquetting-house , and feast her with those rare Viands , and cause her to drink that spiced wine , that heavenly Nectar and Ambrosia wherewith the Angelical powers are infinitely refreshed .

First , Every dish served in at this heavenly Supper shall be sweet to our palate ; there is no dish here we do not love ; Christ will make such savory meat as he is sure his Spouse loves .

Secondly , There shall be no want here , there is no want at a Feast ; the various fulnesse in Christ will prevent a scarcity ; and it will be a fulnesse without surfeit , because a fresh course will continually be served in .

Thirdly , they who eate of this Supper shall never hunger more ; hunger is a sharp sawce ; the Lambs Supper shall not only satisfie hunger , but prevent it , Rev. 7.16 . They shall hunger no more !

3. It will be a great Supper in regard of the company invited . Company adds to a Feast , and is of it self sawce to sharpen and provoke the appetite . Saints , Angels , Archangels will be at this Supper ; nay , Christ himself will be both Founder and Guest ; the Scripture calls it an innumerable company * * Cedit in solatium beatoram , qui eo sanè laetiores quo plures sunt . &c. Heb. 12. and that which makes the society sweeter , is , that there shall be perfect love at this Feast . The Motto shall be , cor unum , & via una , one heart , and one way , all the guests shall be linked together with the golden chain of charity .

4. It will be a great supper in regard of the holy mirth , Eccles. 10.19 . a feast is made for mirth ; at this supper there shall be joy , and nothing but joy , Psalm 16. ult. There is no weeping at a feast . O what triumph and acclamations will there be ? There are two things at this Supper of the Lamb will create joy and mirth . 1. When the Saints shall think with themselves that they are kept from a worse supper . The Devils have a supper ( such an one as it is ) a black banquet ; there are two dishes serv'd in , weeping , and gnashing of teeth ; every bit they eate makes their hearts ake ; who would deny them their dinner here , who must have such a supper ? 2. It will be matter of joy at the Supper of the Lamb , that the Master of the Feast bids all his guests welcome ; the Saints shall have the smiles of Gods face , the kisses of his lips ; he will lead them into the wine-cellar , and display the Banner of love over them . The Saints shall be as ful of solace , as sanctity . What is a Feast without mirth ? worldly mirth is flashy & empty , this shall be infinitely delightful and ravishing .

5. It will be a great supper for the musick . This will be a marriage-supper , and what better musick than the Bridegroomes voyce ? saying , my Spouse , my undefiled , Take thy fill of love ; there will be the Angels Anthems * * Ibi Angelorum Chori concinnut . Aug. , The Saints triumphs ; the Angels those trumpeters of heaven shall sound forth the excellencies of Jehovah ; and the Saints those noble Queristers shall take down their harps from the willows , and joyne in consort with the Angels , praysing and blessing God . Rev. 15.2 , 3. I saw them that had gotten the victory over the Beast , having the Harps of God , and they sing the song of Moses , and the song of the Lamb , saying , Great and marvellous are thy works , Lord God Almighty , just and true are thy wayes thou King of Saints , &c. O the sweet harmony at this Feast , it shall be Musick without discord .

6. This Supper is great , in regard of the place where it shall be celebrated , in the Paradise of God , Rev. 2.7 . It is a stately Palace ; stately , 1. For its scituation ; 't is in excelsis , of a very great heighth , Rev. 21.8 . For its prospect : all sparkling beauties are there concentred ; and the delight of the prospect , is propriety ; that is the best prospect , where a man can see furthest on his own ground . 3. For its amplitude ; this Royal Feast shall be kept in a most spacious Room , a Room infinitely greater than the whole firmament , one Star whereof ( if we may believe Astronomers ) is bigger than the whole earth ; though there be such a multitude as no man can number , of all Nations , Kindreds , People , and Tongues , Revel. 7.9 . yet the Table is long enough , and the Room spatious enough for all the Guests . Aulus Gellius in his 13th . Book , makes this to be one of those four things which are requisite to a Feast , locus electus , a fit place . The Empyrean heaven bespangled with light , arrayed with rich hangings , embroydered with glory , seated above all the visible orbs , is the place of the Marriage-supper ; this doth infinitely transcend the most profound search ; I am no more able to express it , than I can span the firmament , or weigh the earth in a pair of balances .

7. It will be a great Supper in regard of the continuance , it hath no end . Epicures have a short Feast , and a long reckoning ; but those who shall sit down at the heavenly Banquet , shall not rise from the Table ; the cloth shall never be taken away , but they shall be always feeding upon those dulcia fercula , those sweet junkets and delicacies which are set before them : We read King Ahashuerus made a Feast for his Princes that lasted an hundred and fourscore dayes , Esther 1.4 . But this blessed Feast reserved for the Saints , is for ever . Psal. 16.11 . At thy right hand there are pleasures for evermore .

Use . Consolation . Use . Consol. How may this be as Bezar stone to keep the hearts of Gods people from fainting ! they shall be comforted † ; they shall sit with Christ upon the Throne , * * Merces tua Domine magna nimis , neque enim magnus et tu , & parva merces tuas . Austin . Rev. 3.21 . and sit down with him at the Table . Who would not mourn for sin , that are sure to meet with such rewards ! They shall be comforted . The Marriage-supper will make amends for the valley of tears : O thou Saint of God , who art now watring thy plants , and weeping bitterly for sin , at this last and great Feast thy water shall be turned into wine ; thou who now mortifiest thy corruptions , and beatest down thy body by prayer and fasting , shalt shortly sup with Christ and Angels ; thou who didst refuse to touch the forbidden Tree , shalt feed upon the Tree of life in the Paradise of God . Thou impoverished Saint , who hast scarce a bit of bread to eat , remember for thy comfort , in thy fathers house there is bread enough ; and he is making ready a Feast for thee , where all the dainties of heaven are served in ; O feed with delight upon the thoughts of this Marriage-supper ; after thy Funeral begins thy Festival ; long for supper-time .

Longa mora est nobis quae gaudia mellea differt .

Christ hath paid for this Supper upon the cross , and there is no fear of a reckoning to be brought in ; wherefore comfore one another with these words .

MATTH. 5.5 .

Blessed are the meek , for they shall inherit the earth .

CHAP. XII .

Concerning Christian meekness .

WE are now got to the third step leading in the way to blessedness , Christian meekness . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Blessed are the meek . See how the Spirit of God adorns the hidden man of the heart with multiplicity of graces The workmanship of the Holy Ghost is not only curious , but various ; it makes the heart meek , pure , peaceable , &c. The graces therefore are compared to Needle-work , which is different and various in its flowers and colours * * Psal. 45.14 . . In the words there is a duty , meekness ; and that Duty like the Dove , brings an Olive-leaf in the mouth of it , They shall inherit the earth .

Doctr. The Proposition I shall insist on , is , That meek persons are blessed persons . For the right understanding of this , we must know there is a two-fold meekness .

1. Meekness towards God . 2. Meekness towards man .

1. Meekness towards God , which implies two things .

1. Submission to his Will. 2. Flexibleness to his Word .

1. Submission to Gods Will ; when we carry our selves calmly without swelling or murmuring under the dispensations of Providence . 1 Sam. 3.18 . It is the Lord , let him do what seemeth him good . The meek-spirited Christian saith thus , Let God do what he will with me , let him carve out what condition he please , I will submit ; God sees what is best for me , whether a fertile soil or a barren ; let him chequer his work as he please , it sufficeth God hath done it ; it was an unmeek spirit in the Prophet to struggle with God , Jonah 4.9 . I do well to be angry to the death .

2. Flexibleness to Gods Word : When we are willing to let the Word bear sway in our souls , and become pliable to all its Laws and Maxims ; he is spiritually meek who conforms himself to the mind of God , and doth not quarrel with the instructions of the Word , but the corruptions of his heart . Cornelius his speech to Peter did savour of a meek spirit . Acts 10.33 . Now therefore we are all here present before God , to hear all things that are commanded thee of God . How happy is it when the Word which comes with Majesty , is received with meekness * * James 1.21 . !

2. Meekness towards man ; this Basil the great calls the indelible Character of a gracious soul ; Beati Mites , Blessed are the meek . To illustrate this , I shall shew what this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or meekness is . Meekness is a grace whereby we are enabled by the Spirit of God to moderate our passion . 1. In is a grace . ] The Philosopher calls it a vertue * * Mititia est virtus quae mediocritatem servat circa iram . Piccolom . ; but the Apostle calls it a grace , therefore reckons it among the fruits of the Spirit , Gal. 5.23 . it is of a Divine Extract and Original . 2. By it we are enabled to moderate ou● passion . ] By nature the heart is like a troubled Sea , casting forth the foam of anger and wrath ; now meekness doth calm the passions ; it sits as Moderator in the soul , quieting and giving check to its distempered motions ; 't is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . as the Moon doth serve to temper and allay the heat of the Sun ; so Christian meekness doth allay the heat of passion ; meekness of Spirit doth not only fit us for communion with God , but civil converse with men ; and thus prae omnibus virtutibus principatum tenet * * Piccolom . . Meekness hath a divine beauty and sweetness in it ; it credits Religion , it wins upon all ; this meekness consists in three things .

1. Bearing of injuries . 2. Forgiving of injuries . 3. Recompencing good for evil .

1. Meekness consists in bearing of injuries ; I may say of this grace , it is not easily provoked ; a meek spirit like wet Tinder , will not easily take fire . Psal. 38.12 , 13. They that seek my hurt , spake mischievous things , but I as a deaf man heard not . Meekness is fraenum irae , the bridle of anger ; the passions are fiery and head-strong , meekness gives check to them ; meekness bridles the mouth , it tyes the tongue to its good behaviour ; meekness observes that Motto , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , bear and forbear * * Epictetus . . There are four things opposite to meekness .

1. Meeknesse is opposed to hastinesse of spirit , Eccles. 7.9 . Be not hasty in thy spirit to be angry , for anger rests in the bosome of fools . When the heart boyls in passion , and anger ( as Seneca saith ) sparkles forth in the eye , this is far from meeknesse ; anger rests in the bosome of fools . Anger may be in a wise man , but it rests in a foole . The angry man is like flax , or Gunpowder , no sooner do you touch him but he is all on fire . Saint Basil calls anger drunkennesse ; and Hierom saith there are more drunken with passion , than with wine . Seneca calls anger brevis insania , a short fit of madnesse ; sometimes it suspends the use of reason ; in the best things we are coole enough ; in Religion we are all yce , in contention all fire . How unbeseeming is rash anger , how doth it disguise and disfigure ! Homer saith of Agamemnon , that when he did moderate his passion , he resembled the gods , he was like Jupiter in feature , like Pallas in wisdom ; but when he was in his fury , he was a very Tyger , nothing of Jupiter did appear in him ; as Plato counselled the great Revellers and drinkers of his time , that they should view themselves in a glasse when they were in their drunken humour , and they would appear loathsome to themselves : So let a man disguised with passion view himself in the glasse , and sure he would ever after be out of love with himself . Ora tument ira , nigrescunt sanguine venae . Ephes. 4.26 , 27. Let not the Sun go down upon your wrath , neither give place to the Divel ; Oh saith one , he hath wrong'd me , and I will never give place to him : but , better give place to him than to the Divel : an hasty spirit is not a meek spirit . Caution . Caution . Not but that we may in some cases be angry . There is an holy anger ; that anger is without sin , which is against sin ; meeknesse and zeal may stand together ; in matters of Religion a Christian must be cloathed with the spirit of Eliah , and be full of the fury of the Lord , Jer. 6.11 . Christ was meek , Mat. 11.29 . yet zealous , John 2.14 , 15. The zeal of Gods house did eat him up .

2. Meekness is opposed to malice ; malice is the Divels picture : John 8.44 . Malice is mental murder : 1 John 3.15 . it unfits for duty . How can such a man pray ? I have read of two men that lived in malice , who being asked how they could say the Lords prayer ? one answered , he thank'd God there were many good prayers besides : The other answered , when he said the Lords prayer , he did leave out those words , As we forgive them that trespass against us : But Saint Austin brings in God replying , Because thou dost not say my prayer , therefore I will not hear thine * * Quia tu non dicis meam , ego non audiam tuam . . Were it not a sad judgement , if all that a man did eat should turn to poyson ! to a malicious man all the holy Ordinances of God turn to poyson ; the table of the Lord is a snare , he eats and drinks his own damnation ; a malicious spirit is not a meek spirit .

3. Meekness is opposed to revenge ; malice is the scum of anger , and revenge is malice boyling over ; malice is a vermin , lives on blood ; revenge is Satans Nectar and Ambrosia * * Nihil Diabolo gratius . Luth. ; this is the savoury meat which the malicious man dresseth for the Divel ; the Scripture forbids revenge . Rom. 12.19 . Dearly Beloved , avenge not your selves ; this is to take Gods office out of his hand , who is called the God of recompences , Jer. 51.56 . and the God of vengeance , Psal. 94.1 . This I urge against those who challenge one another to Duels ; indeed spiritual Duels are lawful ; it is good to fight with the Divel . James 4.7 . Resist the Divel : 'T is good to Duel with a mans self , the regenerate part against the carnal : Blessed is he that seeks a revenge upon his lusts . 2 Cor. 7.11 . Yea , what revenge ? — but other Duels are unlawful ; Avenge not your selves . The Turks , though a barbarous people , did in Ancient times burn such as went to Duel in their sides with hot coals of fire ; they who were in heat of revenge were punished sutably with fire .

Object . But if I am thus meek and tame , in bearing of injuries and incivilities , I shall lose my credit , it will be a stain to my reputation ?

Answ. 1. To pass by an injury without revenge , is no Eclipse to a mans credit . Solomon tells us it is the glory of a man to pass over a transgression , Prov. 12.11 . 'T is more honour to bury an injury , than revenge it ; and to slight it , than to write it down † . * * Melius est injurias ignoscere quam vindicare . The weakest creatures soonest turn head , and sting upon every touch ; the Lyon a more Majestick creature , is not easily provoked ; the Bramble tears , the Oak and Cedar are more peaceable ; passion imports weakness ; a noble spirit over-looks an injury .

Answ. 2. Suppose a mans credit should suffer an impair with those whose censure is not to be valued ; yet think , which is worse , shame or sin ? Wilt thou sin against God to save thy credit ? surely it is little wisdom for a man to adventure his blood , that he may fetch back his Reputation , and to run into hell to be counted valorous .

1. Not but that a man may stand up in defence of himself Caution 1 when his life is endangered . Some of the Anabaptists hold it unlawful to take up the sword upon any occasion , ( though when they get the Power , I would be loth to trust them , their river-water often turning to blood ) but questionless a man may take up the sword for self-preservation ; else he comes under the breach of the sixth Commandment , he is guilty of self-murder ; in taking up the sword he doth not so much seek anothers death , as the safe-guard of his own life ; his intention is not to do hurt , but prevent it ; self-defence is consistent with Christian meekness ; the Law of Nature and Religion justifie it ; that God who bids us put up our sword , Matth. 26.51 . yet will allow us a buckler in our own defence ; and he that will have us innocent as Doves , not to offend others , will have us wise as serpents in preserving our selves .

Caution 2 2. Though revenge be contrary to meekness , yet not but that a Magistrate may revenge the quarrels of others ; indeed 't is not revenge in him , but doing justice : The Magistrate is Gods Lieutenant on earth ; God hath put the sword in his hand , and he is not to bear the sword in vain ; he must be in terrorem , for the punishment of evil doers , 1 Pet. 2.14 . Though a private person must not render to any man evil for evil , Rom. 12.17 . yet a Magistrate may ; the evil of punishment for the evil of offence ; this rendring of evil is good . Private men must put their sword into the sheath ; but the Magistrate sins if he doth not draw it out : As his sword must not surfeit through cruelty , so neither must it rust through partiality : Too much lenity in a Magistrate , is not meekness , but injustice ; for him to indulge offences , and say with a gentle reproof as Eli , 1 Sam. 2.23 , 24. Why do you such things ? nay , my sons , for it is no good report that I hear . This is but to shave the head that deserves to be cut off ; such a Magistrate makes himself guilty .

4. Meekness is opposed to evil-speaking . Eph. 4.31 . Let all evil-speaking be put away . Our words should be mild , like the waters of Siloah , which run softly ; 't is too usual for passionate spirits to break out into opprobrious language ; the tongues of many are fiered , and it is the Divel lights the match ; therefore they are said in Scripture to be set on fire of hell , James 3.6 . Men have learned of the old Serpent , to spit their venome one at another in disgraceful revilings . Matth. 5.22 . Whosoever shall say thou fool , shall be in danger of hell-fire . Under that word fool , all vilifying termes are by our Saviour forbidden ; let us take heed of this , it is hateful to God , God is not in this fire , but in the still small voice * * 1 Kings 19.12 . .

Object . Object . But did not the Apostle Paul call the Galatians fools ? Gal. 3.1 .

Answ. Paul had an infallible spirit , which we have not ; besides , when Paul uttered those words , it was not by way of reproach , but reproof ; it was not to defame the Galatians , but reclaime them ; not to vilifie them , but to humble them . Saint Paul was grieved to see them so soone fall into a relapse ; well might he say foolish Galatians in an holy zeal , because they had suffered so much in the cause of Religion , and now made a defection and fell off , ver. 4. Have ye suffered so many things in vaine ? but though Saint Paul guided by the Spirit of God , did give this Epithite to the Galatians , it is no warrant for us when any have wronged us to use disgraceful termes . Meekness doth not vent it self in scurrility ; it doth not retaliate by railing , Jude 9. Yet Michael the Arch-angel when contending with the Divel , he disputed about the body of Moses , durst not bring against him a railing accusation , but said The Lord rebuke thee . Some understand by Michael Christ ; but more truly , it is meant of one of the chief of the Angels . The contest or dispute between the Arch-angel and the Divel , was about the body of Moses . Some Divines say , that when God did dispose of Moses his body , he imploy'd the Arch-angel to inter him so secretly , that his burying place might not be known . 'T is likely if his dead body had been found , the Israelites might have been ready in a preposterous zeal to have adored it . The Divel opposeth the Arch-angel , and contends about the dead body ; but the Arch-angel durst , not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , some read it , he could not endure to bring a railing accusation ; it seems the Divel provoked him with evil language , & would fain have extorted passion from him , but the Arch-angel was mild , and said only , The Lord rebuke thee ; the Angel would not so much as rail against the Divel : we may learn meeknesse of the Arch-angel , 1 Pet. 3.9 . Not rendring railing for railing .

Caution . Not but that a Christian ought prudentially to clear himself from slanders . When the Apostle Paul was charged to be mad , he vindicates himself , Acts 26.25 . I am not mad most noble Festus . Though a Christians retorts must not be vulnerating , they may be vindicating . Though he may not scandalize another , yet he may apologize for himself . There must be Christian prudence , as well as Christian meeknesse ; it is not mildnesse , but weaknesse to part with our integrity , Job 27.6 . To be silent when we are slanderously traduced , is to make our selves appear guilty . We must so affect meeknesse , as not to lose the honour of innocence ; 't is lawful to be our own congratulators , the fault lies only in this , when we retort injuries with reproachful termes , which is to pay a man back in the Divels coyne .

The second Branch of meeknesse is in forgiving of injuries , Mark 11.25 . and when ye stand praying , forgive ; as if Christ had said , It is to little purpose to pray , unlesse you forgive ; a meek spirit is a forgiving spirit ; This is an Herculean work ; nothing doth more crosse the stream of corrupt nature ; men forget kindnesses , but remember injuries * * Scribit in marmore laesus . . I once heard of a woman that lived in malice , and being requested by some of her neighbours when she lay on her death-bed , to forgive ; she answered , I cannot forgive though I go to hell ; this is cutting against the graine ; some can rather sacrifice their lives than their lusts ; but forgive we must , and forgive as God forgives .

1. Really , God doth not make a show of forgivenesse , and keeps our sins by him , he blots out our debts , Isa. 43.25 . God passeth an act of oblivion , Jer. 31.34 . he forgives , and forgets . So the meek spirt doth not only make a show of forgiving his neighbour , but he doth it from the heart , Mat. 18.35 .

2. Fully . God forgives all our sins ; he doth not for fourscore write down fifty , but he gives a general release , Psal. 103.3 . who forgiveth all thy iniquities . Thus a meek-spirited Christian forgives all injuries ; false hearts passe by some offences , but retain others , this is but half-forgiving ; Is this meeknesse ? Wouldst thou have God deal so with thee ? Wouldst thou have him forgive thee thy trespasses , as thou forgivest others ?

3. God forgives often ; we are often peccant , we run every day afresh upon the score , but God often forgives ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 therefore he is said to multiply to pardon , Isa. 55.7 . So a meek spirit doth reiterate , and send one pardon after another ; Peter asks the question , Matth. 18.21 . Lord , how oft shall my brother sin against me , and I forgive him ? till seven times ? Christ answers him , verse 22. I say not unthee until seven times , but until seventy times seven .

1. Such an affront hath been offered , that flesh and Object . 1 blood cannot put up ?

Flesh and blood shall not inherit the Kingdom of God ? Answ. 1 Cor. 15.50 . Christians must walk Antipodes to themselves , and with the sword of the Spirit fight against the lusts of the flesh , Gal. 5.24 .

2. But if I forgive one injury , I shall invite more .

1. It argues a divellish nature to be worse for kindnesse ; Object . 2 but suppose we should meet with such monsters , yet Answ. 1 it is our duty to be ready to forgive , Col. 3.13 . Shall we cease from doing good , because others will not cease from being evil ?

2. I answer , If the more thou forgivest injuries , the Answ. 2 more injuries thou meetest with , this will make thy grace shine the more ; anothers vice wil be a greater demonstration of thy vertue ; often forgiving will adde the more to the weight of his sin , and the weight of thy glory . If any shall say to me , I strive to excel in other graces ; but as for this grace of meeknesse , bearing , and forgiving of injuries , I cannot arrive at it , I desire in this to be excused ; What dost thou talk of other graces ? where there is one grace , there is all * * Virtutes sunt inter se connexae . ; if meeknesse be wanting , it is but a counterfeit chaine of grace ; thy faith is a fable , thy repentance is a lye , thy humility is hypocrisie .

And whereas thou sayst thou canst not forgive , think of , 1. Thy sin ; thy neighbour is not so bad in offending thee , as thou art in not forgiving him ; thy neighbour in offending thee , doth but trespasse against a man ; but thou refusing to forgive him , dost trespasse against God . 2. Thy danger ; thou who art implacable , and though thou may'st smother the fire of thy rage , yet wilt not extinguish it , know , that if thou dyest this night , thou dyest in an unpardoned condition ; if you will not believe me , believe Christ , Mark 11.26 . If you do not forgive , neither will your Father which is in heaven forgive your trespasses . He who lives without meeknesse , dies without mercy .

3. Branch of meeknesse is in recompencing good for evil ; this is an higher degree than the other , Matth. 5.44 . Love your enemies , do good to them that hate you , pray for them which despightfully use you , Rom. 12.20 . If thine enemy hunger , feed him , 1 Pet. 3.9 . not rendring evil for evil , but contrarywise blessing . This three-fold cord of Scripture should not easily be broken . To render evil for evil , is bruitish ; to render evil for good , is divellish ; to render good for evil is Christian . The Heathens had this maxime , Nemini laedere nisi lacessitus injuriâ ; they thought it lawful to wrong none unlesse first provoked with an injury ; but the Sun-light of Scripture shines brighter than the lamp of reason . Love your enemies ; when grace comes into the heart , it works a strange alteration ; when a sciens is ingrafted into the stock , it partakes of the nature and sap of the Tree , and brings forth the same fruit ; take a crab , ingraft it into a Pepyn , it brings forth the same fruit as the Pepyn ; so he who was once of a sowre , crabby disposition , given to revenge ; when he once partakes of the sap of the heavenly olive ; he bears generous fruit , he is full of love to his enemies : Grace allays the passion , and melts the heart into compassion ; as the Sun draws up many thick noxious vapours from the Earth and Sea , and returns them in sweet showres ; so a gracious heart returns all the unkindnesses and discurtesies of his enemies with the sweet influences and distillations of love ; thus David , Psal. 35.13 . They rewarded me evil for good ; but as for me , when they were sick , my cloathing was sackcloth , I humbled my soul with fasting , &c. Some would have rejoyced , he wept ; some would have put on scarlet , David put on sackcloth ; this is the rarity , or rather miracle of meekness , it retorts good for evil ; thus we have seen the nature of meekness .

SECT. 1.

Shewing the Character of a true Saint .

IT shews us the badge of a true Saint ; he is of a meek , Use 1 candid spirit , he is not easily provoked ; he takes every thing in the best sense , and conquers malice with mildness . I would to God all who profess themselves Saints , were bespangled with this grace . We are known to belong to Christ , when we wear his Livery ; he is a Saint , whose spirit is so meekned , that he can smother prejudices , and bury unkindnesses ; a passion of tears doth better become a Christian , than a passion of anger ; every Saint is Christs Spouse , Cant. 4.8 . It becomes Christs Spouse to be meek ; if any injury be offered to the Spouse , she leaves it to her husband to revenge ; 't is unseemly for Christs Spouse to strike .

SECT. 2.

Containing a Swasive to meekness .

Use 2 LET me beseech all Christians to labour to be eminent in this superlative grace of meekness . Exhort . Zeph. 2.3 . Seek meekness : Seeking , implies we have lost it ; therefore we must make an hue and cry after it to find it : Col. 3.12 . Put on therefore as the Elect of God meekness ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Put it on as a garment , never to be left off . Meekness is a necessary ingredient into every thing . 1. It is necessary in instruction . 2 Tim. 2.25 . In meekness instructing , &c. Meekness conquers the opposers of truth ; meekness melts the heart ; soft words are softning . 2. Meekness is necessary in hearing the Word . Jam. 1.21 . Receive with meekness the ingrafted Word ; he who comes to the Word either with passion or prejudice , gets no good , but hurt ; he turns wine into poyson , and stabs himself with the sword of the Spirit . 3. Meekness is needful in reproofs . Gal. 6.1 . If a man be overtaken with a fault , restore such an one with the spirit of meekness . The Greek word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , put him in joynt again ; if a bone be out of joynt , the Chyrurgion must not use a rough hand , that may chance break another bone ; but he must come gently to work , and afterwards bind it up softly ; so if a brother be through inanimadvertency overtaken , we must not come to him in a fury of passion , but with a spirit of meekness labour to restore him . I shall lay down several Motives or Arguments to meeken the spirits of men .

1. Let me propound examples of meekness . Motive . 1

1. The example of Jesus Christ . Matth. 21.5 . Thy King cometh unto thee meek . Christ was the samplar and pattern of meekness . 1 Pet. 2.23 . When he was reviled , he reviled not again . His enemies words were more bitter than the gall they gave him ; but Christs words were smoother than oyle ; he prayed , and wept for his enemies ; he calls to us to learn of him ; Matth. 11.29 . Learn of me , for I am meek . Christ doth not bid us ( saith Austin ) learn of him to work miracles ; to open the eyes of the blind , to raise the dead , but he would have us learn of him to be meek ; if we do not imitate his life , we cannot be saved by his death .

2. Let us set before our eyes the examples of some of the Saints who have shined in this grace . Moses was a man of unparallel'd meekness . Numb. 12.3 . Now the man Moses was very meek , above all the men which were upon the face of the earth . How many injuries did he put up ? when the people of Israel murmured against him , instead of falling into a rage , he falls to prayer for them . Exod. 15.24 , 25. The Text saith , they murmured at the waters of Marah ; sure the waters were not so bitter as the spirits of the people ; but they could not provoke him to passion , but petition . Another time when they wanted water , they fell a chiding with Moses , Exod. 17.3 . Wherefore is this that thou hast brought us up out of Egypt , to kill us and our children with thirst ? As if they had said , if we dye , we will lay our death to thy charge ; Would not this exasperate ? sure it would have required the meekness of an Angel to bear this ; but behold Moses his meekness , he did not give them an unbecoming word ! though they were in a storm , he was in a calm ; they chide , but he prayes . Oh that as the spirit of Elijah did rest upon Elisha , so that some of the spirit of Moses , this meek man , ( or rather earthly Angel ) may rest upon us ! Another eminent pattern of meekness was David ; when Shimei cursed David , and Abishai one of Davids life-guard would have beheaded Shimei ; No , saith King David , Let him alone , and let him curse , 2 Sam. 16.11 . And when Saul had wronged and abused David , and it was in his power to have taken Saul napping , and have killed him , 1 Sam. 26.7 , 12. yet he would not touch Saul , but called God to be Umpire , Ver. 23. Here was a mirror of meekness .

3. The examples of Heathens ; though their meekness could not properly be called grace , because it grew not upon the right stock of faith , yet it was beautiful in its kind . Pericles when one did revile him , and followed him home to his gate at night , rayling upon him , he answered not a word , but commanded one of his servants to light a Torch , and bring the Raylor home to his own house . Frederick Duke of Saxony , when he was angry , would shut up himself in his Closet , and let none come near him till he had mastered his passion . Plutarch reports of the Pythagoreans , if they had chanced to fall out in the day , they would embrace and be friends ere Sun-set . Cicero in one of his Orations reports of Pompey the great , he was a man of a meek disposition , he admitted all to come to him so freely , and heard the complaints of them that were wronged , so mildly , that he excelled all the Princes before him ; he was of that sweet temper , that it was hard to say whether his enemies did more fear his valour , or his subjects love his meekness . Julius Caesar not only forgave Brutus and Cassius his enemies , but advanced them ; he thought himself most honoured by acts of clemency and meekness . Did the spring-head of nature rise so high , and shall not grace rise higher ? shall we debase faith below reason ? let us write after these fair Copies .

2. Meekness is a great Ornament to a Christian . 1 Pet. Motive . 2 3.4 . The ornament of a meek spirit . How amiable is a Saint in Gods eye when adorned with this jewel ? what the Psalmist saith of praise * * Psal. 33.1 . , the same may I say of meekness , it is comely for the righteous ; no garment more becoming a Christian than meekness ; therefore we are bid to put on this garment . Col. 3.12 . Put on therefore as the Elect of God meekness . A meek spirit credits Religion , silenceth malice ; it is the varnish that puts a lustre upon holiness , and sets off the Gospel with a better gloss .

3. This is the way to be like God ; God is meek towards Motive . 3 them that provoke him * * Cum crebris exacerbatur offensis , iram suam temperat . Cypr. ; how many black mouths are opened daily against the Majesty of heaven ? how do men tear his Name ? vex his Spirit ? crucifie his Son afresh ? they walk up and down the earth as so many Divels covered with flesh , yet the Lord is meek , not willing that any should perish , 2 Pet. 3. How easily could God crush sinners , and kick them into hell ! but he moderates his anger ; though he be full of Majesty , yet full of meekness ; in him is mixed Princely greatness , and Fatherly mildness ; as he hath his Scepter of Royalty , so his Throne of grace . Oh how should this make us fall in love with meekness ! hereby we bear a kind of likeness to God ; it is not profession makes us like God , but imitation ; where meekness is wanting , we are not like men ; where it is , we are like God .

4. Meekness argues a noble and excellent spirit ; a Motive . 4 meek man is a valorous man , he gets a victory over himself * * Immensae virtutis est , non sentire te esse percussum . . Passion ariseth from imbecillity and weakness ; therefore we may observe old men and children are more cholerick than others ; strength of passion argues weakness of judgement , but the meek man who is able to conquer his fury , is the most puissant and victorious . Prov. 16.32 . He that is slow to anger , is better than the mighty ; and he that ruleth his spirit , then he that taketh a City . To yield to ones passion is easie ; 't is swimming along with the Tyde of corrupt nature ; but to turn head against nature , to resist passion , to overcome evil with good , this is like a Christian ; this is that spiritual Chivalry and Fortitude of mind as deserves the Trophies of victory , and the garland of praise .

Motive . 5 5. Meekness is the best way to conquer and melt the heart of an enemy . When Saul lay at Davids mercy , and he only cut off the skirt of his Robe , how was Sauls heart affected with Davids meekness ! 1 Sam. 24.16 , 17. Is this thy voyce my son David ? and Saul lift up his voice , and wept ; and he said to David , Thou art more righteous than I ; for thou hast rewarded me good , forasmuch as when the Lord had delivered me into thy hand , thou killedst me not ; wherefore the Lord reward thee good , &c. This heaping of coals melts and thaws the heart of others ; it is the greatest victory to overcome an enemy without striking a blow ; the fire will go where the wedge cannot ; mildness prevails more than fierceness ; passion makes an enemy of a friend ; meekness makes a friend of an enemy ; the meek Christian shall have letters testimonial , even from his Adversary . It is reported of Philip King of Macedon , that when it was told him Nicanor did openly rail against his Majesty , the King instead of putting him to death ( as his Council advised ) sent Nicanor a rich Present , which did so overcome the mans heart , that he went up and down to recant what he had said against the King , and did highly extoll the Kings clemency . Roughness hardens mens hearts , meekness causeth them to relent : 2 Kings 6.22 . When the King of Israel feasted the Captives he had taken in War , they were more conquered by his meekness , than by his sword . 2 Kings 6.23 . The bands of Syria came no more into the Land of Israel .

6. Consider the great promise in the Text , The meek Motive . 6 shall inherit the Earth ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 this Argument perhaps will prevail with those who desire to have earthly possessions * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. . Some may object , If I forbear and forgive , I shall lose my right at last , and be turned out of all ? No , God hath here entred into Bond , the meek shall inherit the Earth . The unmeek man is in a sad condition , there is no place remains for him but hell ; for he hath no promise made to him either of Earth or Heaven ; 't is the meek shall inherit the earth .

Object . How do the meek inherit the Earth , when they are strangers in the earth ? Hebr. 11.37 .

Answ. The meek are said to inherit the Earth , not that the Earth is their chief inheritance , or that they have always the greatest share here ; but

1. They are the inheriters of the Earth , because though they have not always the greatest part of the Earth , yet they have the best right to it . The word inherit saith Ambrose , notes the Saints title to the Earth * * Fruuntur mites terrâ tanquam possessione haeriditaria . Ambr. . The Saints title is best , being members of Christ , who is Lord of all : Adam did not only lose his Title to Heaven when he fell , but to the Earth too ; and till we are incorporated into Christ , we do not fully recover our Title ; I deny not but the wicked have a civil right to the Earth which the Laws of the Land give them , but not a sacred right . Only the meek Christian hath a Scripture-title to his Land ; we count that the best title which is held in capite ; the Saints hold their right to the Earth in capite , in their head Christ , who is the Prince of the Kings of the Earth , Rev. 1.5 . In this sense , he who hath but a foot of Land , inherits more than he who hath a thousand Acres , because he hath a better and more judicial right to it .

2. The meek Christian is said to inherit the Earth , because he inherits the blessing of the Earth ; the wicked man hath the Earth , but not as a fruit of Gods favour ; he hath it as a Dog hath poysoned bread , it doth him more hurt than good ; a wicked man lives in the Earth as one that lives in an infectious Aire , he is infected by his mercies ; the fat of the Earth will but make him fry and blaze the more in hell ; so that a wicked man may be said not to have what he hath , because he hath not the blessing ; but the meek Saint enjoys the Earth as a pledge of Gods love ; the curse and poyson is taken out of the Earth . Psal. 37.11 . The meek shall inherit the Earth , and shall delight themselves in the abundance of peace ; on which words Austin gives this gloss ; Wicked men ( saith he ) may delight themselves in the abundance of Cattle and Riches , but the meek man delights himself in the abundance of peace ; what he hath , he doth possess with inward serenity and quietness .

Caution . Caution . When it is said the meek shall inherit the Earth , not that they shall inherit no more than the Earth ; they shall inherit Heaven too ; if they should only inherit the Earth , then ( saith Chrysostom ) how could it be said , Blessed are the meek ? the meek have the Earth only for their sojourning-house ; they have Heaven for their mansion-house . Psal. 149.4 . He will beautifie the meek with salvation . The meek beautifie Religion , and God will beautifie them with salvation ; salvation is the Port we all desire to sail to ; 't is the Harvest and Vintage of souls ; the meek are they which shall reap this Harvest ; the meek shall wear the embroidered robe of salvation . The meek are Lords of the Earth , and heirs of salvation , Heb. 1.14 .

7. The mischief of an unmeek spirit : 1. There is nothing Motive . 7 makes such roome for the Divel to come into the heart and take possession , as wrath and anger , Ephes. 4.26 , 27. Let not the Sun go down upon your wrath , neither give place to the Divel ; when men let forth passion , they let in Satan ; the wrathful man hath the Divel for his bedfellow . 2. Passion doth hinder peace ; the meek Christian hath sweet quiet and harmony in his soul ; but Passion puts the soul into a disorder ; it not only clouds reason , but disturbs conscience ; he doth not possesse himself , whom Passion possesseth ; it is no wonder if they have no peace of conscience , who make so little conscience of peace ; wrathfulnesse grieves the Spirit of God , Ephes. 4.30 , 31. and if the Spirit be grieved , he will be gone ; we care not to stay in smoaky houses : the Spirit of God loves not to be in that heart which is so full of the vapours and fumes of distempered Passion .

8. Another argument to coole the intemperate heat Motive . 8 of our curst hearts , is to consider that all the injuries and unkind usages we meet with from the world , do not fall out by chance , but are disposed of by the all-wise God for our good ; many are like the foolish Curre that snarles at the stone , never looking to the hand that threw it ; or like the Horse , who being spurred by the rider , bites the snafflle : did we look higher than instruments , our hearts would grow meek and calm . David looked beyond Shimei's rage , 2 Sam. 16.11 . Let him curse , for the Lord hath bidden him ; What wisdome were it for Christians to see the hand of God in all the barbarismes and incivilities of men ! Job eyed God in his affliction , and that meekned his spirit , The Lord hath taken away , blessed be the name of the Lord , Job 1.21 . He doth not say the Caldeans have taken away , but the Lord hath taken away ; what made Christ so meek in his sufferings ! he did not look at Judas or Pilate , but at his father , John 18.11 . The Cup which my Father hath given me ; when wicked men do revile , and injure us , they are but Gods Executioners ; who is angry with the executioner ?

And as God hath an hand in all the affronts and discurtesies we receive from men ( for they do but hand them over to us ) so God will do us good by all if we belong to him ; 1 Sam , 16.12 . it may be ( saith David ) that the Lord will look upon mine affliction , and will requite me good for his cursing ; usually when the Lord intends us some signal mercy , he fits us for it by some eminent trial ; as Moses his hand was first leprous before it wrought salvation , Exod 4 , 6. so God may let his people be belepered with the cursings and revilings of men before he showre down some blessing upon them ; It may be the Lord will requite me good for his cursing this day .

Motive . 9 9. Want of meeknesse evidenceth want of grace ; true grace enflames love , and moderates anger ; grace is like the file which smoths the rough iron , it files off the ruggednesse of a mans spirit ; grace saith to the heart as Christ did to the angry Sea , Mark 4.39 . Peace , be still . So where there is grace in the heart , it stills the raging of passion , and makes a calm . He who is in a perpetual phrensie , letting loose the reines to wrath and malice , never yet felt the sweet efficacy of grace , ●t is one of the sins of the Heathen , Implacable , Rom. 1.31 . a revengeful , cankred heart , is not only heathenish , but divellish , Jam. 3. 14 , 15. If ye have bitter envying and strife in your hearts , this wisdom descendeth not from above , but is devillish . The old Serpent spits forth the poyson of malice and revenge .

Motive . 10 10. If all that hath been said will not serve to master this bedlam-humour of wrath and anger ; let me tell you , you are the persons whom God speaks of , who hate to be reformed ; you are rebels against the Word ; read and tremble , Isa. 30.8.9 . Now go write it before them in a table , and note it in a book , that it may be for the time to come for ever and ever , that this is a rebellious people , children that will not hear the Law of the Lord . If nothing yet will charm down the wrathful Divel , let me tell you , God hath charg'd every man not to meddle , or have any league of friendship with you , Prov. 22.24 . Make no friendship with an angry man , and with a furious man thou shalt not go ; What a monster is he among men , that every one is warned to beware of , and not come near , as one who is unfit for humane society ; make no league saith God with THAT MAN ; if thou takest him into thy society , thou takest a Snake into thy bosome ; with a furious man thou shalt not go . Wilt thou walk with the Divel ? the furious man is possessed with a wrathful Divel .

Oh that all this might help to meeken , and sweeten Christians spirits .

Object . But it is my nature to be passionate ?

Answ. 1. This is sinful arguing ; it is secretly to lay our sin upon God ; we learned this from Adam , Gen. 3.12 . The woman whom thou gavest to be with me , she gave me of the tree , and I did eate ; rather than Adam would confesse his sin , he would father it upon God ; the woman thou gavest me ; as if he had said , it thou hadst not given this woman to me , I had not eat . So saith one , it is my nature , this is the froward , peevish nature God hath given me ; oh no , thou chargest God falsly ; God gave thee no such nature ; he made man upright , Eccles. 7.25 . God made thee straight , thou madest thy self crooked ; all thy affections at first , thy joy , love , anger , were set in order as the Stars in their right orb , but thou didst misplace them , and make them move Excentrick ; at first the affections like several Musick-instruments well-tuned , did make a sweet consort , but sin was the jarring string that brought all out of tune ; vain man , plead not 't is thy nature to be angry , thank thy self for it ; natures spring was pure , till sin poysoned the spring .

Answ. 2. Is it thy nature to be fierce and angry ? this is so far from being an excuse , that it makes it so much the worse ; it is the nature of a Toad to poyson , that makes it the more hateful ; if a man were indited for stealing , and he should say to the Judge , Spare me , it is my nature to steal , were this any excuse ? the Judge would say , Thou deservest the rather to dye ; Sinner , get a new nature , flesh and blood cannot enter into the Kingdom of God .

SECT. 3.

How to attain this grace of meekness .

Quest. HOW shall I do to be possessed of this excellent grace of meekness ?

Answ. 1. Often look upon the meekness of Christ ; the Scholar that would write well , hath his eye often upon the Copy .

2. Pray earnestly that God will meeken thy spirit ; God is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the God of all grace , 1 Pet. 5.10 . He hath all the graces in his gift , Sue to him for this grace of meekness ; if one were Patron of all the Livings in the Land , men would sue to him for a Living : God is Patron of all the graces , let us sue to him ; mercy comes in at the door of prayer . Ezek. 36.26 , 37. I will yet for this be enquired of by the house of Israel to do it for them : Meekness is the commodity we want , let us send prayer as our Factor over to heaven to procure it for us ; and pray in faith ; when faith sets prayer on work , prayer sets God on work ; all divine blessings come streaming to us through this golden channel of prayer .

MATTH. 5.6 .

Blessed are they which do hunger and thirst after Righteousness .

CHAP. XIII .

Describing the Nature of spiritual hunger .

WE are now come to the fourth step of blessedness , Blessed are they that hunger . The words fall into two parts .

1. A Duty implied . 2. A Promise annexed .

1. A Duty implied , Blessed are they that hunger . 1. The Duty implied . Spiritual hunger is a blessed hunger . Doctr.

Quest. 1. What is meant by hunger ?

Answ. Hunger is put for desire , Isa. 26.9 . Spiritual hunger is the rational appetite whereby the soul pants after that which it apprehends most sutable and proportionable to it self .

Quest. 2. Whence is this hunger ?

Answ. Hunger is from a sense of want ; he who spiritually hungers , hath a real sense of his own indigence , he wants righteousness .

Quest. 3. What is meant by righteousness ?

Answ. There is a two-fold righteousness .

1. Of Imputation . 2. Of Implantation .

1. Justitia imputativa . 1. A righteousness of Imputation ; viz. Christs righteousness . Jer. 23.6 . He shall be called the Lord our righteousness . This is as truly ours to justifie , as it is Christs to bestow ; by vertue of this righteousness God looks upon us as if we had never sinned , Num. 23.21 . this is a perfect righteousness : Col. 2.10 . Ye are compleat in him ; this doth not only cover , but adorn ; he who hath this righteousness , is equal to the most illustrious Saints ; the weakest believer is justified as much as the strongest ; this is a Christians triumph ; when he is defiled in himself , he is undefiled in his head ; in this blessed righteousness we shine brighter than the Angels ; this righteousness is worth hungring after .

2 Justitia implantativa . 2. A righteousness of Implantation ; that is , inherent righteousness ; viz. the graces of the Spirit ; holiness of heart and life , which Cajetan calls universal righteousness ; this a pious soul hungers after .

This is a blessed hunger ; bodily hunger cannot make a man so miserable , as spiritual hunger makes him blessed ; this evidenceth life ; a dead man cannot hunger ; hunger proceeds from life ; the first thing the child doth when it is born , is to hunger after the breast ; spiritual hunger follows upon the new birth : 1 Pet. 2.2 . Saint Bernard in one of his Soliloquies comforts himself with this , that sure he had the truth of grace in him , because he had in his heart a strong desire after God * * Certus sum per gratiam , defiderium ●ui habere me in toto corde . Bern. Solil . ; 't is happy , when though we have not what we should , we desire what we have not ; the appetite is as well from God as the food .

SECT. I.

The Inferences drawn from the Proposition .

1. SEE here at what a low price God sets heavenly Use 1 things ; it is but hungring and thirsting . Inform. Isa. 55.1 . Ho , every one that thirsteth , come ye to the waters , buy Branch . 1 without money . We are not bid to bring any merits as the Papists would do ; nor to bring a sum of money to purchase righteousness ; Rich men would be loth to do that ; all that is required is to bring an appetite . Christ hath fulfilled all righteousness , we are only to hunger and thirst after righteousness ; this is equal and reasonable ; God requires not Rivers of oyle , but sighs and tears ; the invitation of the Gospel is free ; if a friend invite Ghuests to his Table , he doth not expect they should bring money to pay for their Dinner , only come with an appetite ; so saith God , T is not pennance , pilgrimage , self-righteousness I require ; only bring a stomack , hunger and thirst after righteousness . God might have set Christ and salvation at an higher price ; but he hath much beaten down the price : Now as this shews the sweetness of Gods Nature , he is not an hard Master ; so it shews us the inexcusableness of them who perish under the Gospel ; What Apology can any man make at the day of judgement , when God shall ask that question , Friend , why didst thou not embrace Christ ? I set Christ and grace at a low rate ; if thou hadst but hungered after righteousness , thou might'st have had it , but thou didst slight Christ ; thou hadst such low thoughts of righteousness , that thou wouldst not hunger after it ; how dost thou think to escape who hast neglected so great salvation ? The easier the terms of the Gospel are , the sorer punishment shall they be thought worthy of who unworthily refuse such an offer .

Branch 2 2. It shews us a true Character of a godly man , he hungers and thirsts after spiritual things : Isa. 26.9 . Psal. 73.25 . A true Saint is carried upon the wing of desire ; 't is the very temper and constitution of a gracious soul to thirst after God ; Psal. 42.2 . In the word preached , now he is big with desire ; these are some of the pantings of his soul , Lord , Thou hast led me into thy Courts , O that I may have thy sweet presence , that thy glory may fill the Temple ! This is thy Limning house ; wilt thou draw some sacred Lineaments of grace upon my soul , that I may be more assimilated and changed into the likeness of my dear Saviour . In prayer , how is the soul filled with passionate longings after Christ ! prayer is expressed by groans unutterable , Rom. 8.26 . The heart sends up whole Vollies of sighs to heaven ; Lord , one beam of thy love , one drop of thy blood !

SECT. 2.

Containing a Reprehension of such as do not hunger after Righteousness .

Use 2 IT reproves such as have none of this spiritual hunger ; they have no winged desires , Reproof . the edge of their affections Branch 1 is blunted ; honey is not sweet to them that are sick of a Feaver , and have their tongues imbittered with Choler : So those who are soul-sick , and in the gall of bitterness , find no sweetness in God or Religion ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sin tastes sweeter to them , they have no spiritual hunger . That men have not this hunger after righteousness , appears by these seven Demonstrations .

1. They never felt any emptiness , they are full of their own righteousness . Rom. 10.3 . Now the full stomack loaths the honey-comb ; this was Laodicea's disease , she was full , and had no stomack either to Christs gold or eye-salve , Rev. 3.17 . When men are filled with pride , this flatuous distemper hinders holy longings ; as when the stomack is full of wind , it spoils the appetite ; none so empty of grace , as he that thinks he is full ; he hath most need of righteousness , that doth least want it .

2. That men do not hunger after righteousness , appears , because they can make a shift well enough to be without it . If they have oyle in the Cruse , the world coming in , they are well content ; grace is a commodity that is least missed ; you shall hear men complain they want health , they want Trading , but never complain they want Righteousness ; if men lose a meal or two , they think themselves half undone ; but they can stay away from Ordinances , which are the Conduits of grace : Do they hunger after righteousness , who are satisfied without it ? nay , who desire to be excused from feeding upon the Gospel-banquet * * Luke 14.18 . ; sure he hath no appetite , who entreats to be excused from eating .

3. It is a sign they have none of this spiritual hunger , who desire rather sleep than food ; they are more drowsie than hungry ; some there are who come to the Word , that they may get a nap , to whom I may say as Christ did to Peter , Mark 14.37 . Couldst thou not watch one houre ? 't is strange to see a man asleep at his meat ; others there are who have a deep sleep fallen upon them , they are asleep in security , and they hate a soul-awakening Ministry ; while they sleep , their damnation slumbereth not , 1 Pet. 2.3 .

4. It appears men have no spiritual hunger , because they refuse their food ; Christ and Grace are offered , nay pressed upon them , but they put away salvation from them , as the froward child puts away the breast , Psal. 81.11 . Acts 13.46 . Such are your Phanaticks and Enthusiasts , who put away the blessed Ordinances , and pretend Revelations , That is a strange Revelation , that tells a man he may live without food ; these prefer Husks before Manna ; they live upon Aery Notions , being fed by the Prince of the Ayre .

5. 'T is a sign they have none of this spiritual hunger , who delight more in the garnishing of the dish , than in food ; these are they who look more after Elegancy and notion in Preaching , than solid matter ; it argues either a wanton palate , or a surfeited stomack to feed on sallets and kickshaws , neglecting wholsom food . 1 Tim. 6.3 , 4. If any man consent not to wholsome words , he is proud , knowing nothing , &c. The plainest truth hath its beauty ; they have no spiritual hunger , that desire only to feast their fancy ; of such the Prophet speaks , Ezek. 33.32 . Thou art to them as a very lovely song of one that hath a pleasant voyce , and can play well on an Instrument . If a man were invited to a Feast , and there being Musick at the Feast , he should so listen to the Musick , that he did not mind his meat , you would say , Sure he is not hungry ; so when men are for gingling words , and like rather gallantry of speech , than spirituality of matter , it is a sign they have surfeited stomacks , and itching ears .

6. They evidence little hunger after righteousness , that prefer other things before it ; viz. their profits and recreations ; If a boy , when he should be at dinner , is playing in the street , it is a sign he hath no appetite to his meat ; were he hungry , he would not prefer his play before his food : So when men prefer vain things which cannot profit , before the blood of Christ , and the grace of the Spirit , it is a sign they have no palate or stomack to heavenly things .

7. It is a sign men have no spiritual hunger , when they are more for Disputes in Religion , than Practicks . Robertus Gallus thought he saw in his dream a great Feast , and some were biting on hard stones ; when men feed only on hard questions and controversies * * 1 Tim. 6.3 , 4. , ( like some of the Schoolmens utrums and distinctions ) as whether one may partake with him that hath not the work of grace in his heart ? whether one ought not to separate from a Church in case of male-administration ? what is to be thought of Paedobaptism ? &c. when these Niceties and Criticisms in Religion take up mens heads , neglecting faith and holiness , these do pick bones , and not feed on the meat . Scepticks in Religion have hot brains , but cold hearts ; did men hunger and thirst after righteousness , they would propound to themselves such questions as these , How shall we do to be saved ? How shall we make our Calling and Election sure ? How shall we mortifie our corruptions ? but such as Ravel out their time in frothy and litigious disputes , I call Heaven to witness they are strangers to this Text , they do not hunger and thirst after righteousness .

SECT. 3.

Containing a Reproof of them that do hunger , but not after Righteousness .

Branch 2 2. IT reproves them who instead of hungring and thirsting after Righteousness , Reproof . thirst after Riches : This is the thirst of covetous men , they desire Mammon , not Manna † : * * Auri sacra fam●s . Hor. Amos 2.7 . That pant after the dust of the Earth . This is the disease most are sick of , an immoderate appetite after the world ; but these things will no more satiate , than drink will quench a dropsie mans thirst ; covetousness is Idolatry , Col. 3.5 . Too many Protestants set up the Idol of gold in the Temple of their hearts ; this sin of covetousness is the most hardly rooted out ; commonly when other sins leave men , this sin abides ; wantonness is the sin of youth , worldliness the sin of old Age.

Branch 3 3. It reproves them who hunger and thirst after unrighteousness ; Reproof . here I shall indite three sorts of persons .

1. It reproves such as thirst after others mens Lands and Possessions ; this the Scripture calls a mighty sin , Amos 5.12 . Thus Ahab thirsted after Naboths Vineyard ; this is an hungry Age wherein we live ; we have a great deal of this hungring and thirsting , which hath made so many State-Thieves ; Men have fleeced others to feather themselves . What a brave challenge did Samuel make ? 2 Sam. 12.3 . Behold here I am , witness against me before the Lord , and before his Anointed , Whose Oxe have I taken ? or whose Ass have I taken ? or whom have I defrauded ? of whose hand have I received any bribe ? &c. Few that have been in Power can say thus , Whose Oxe have we taken ? whose house have we plundered ? whose estate have we sequestred ? Nay , whose Oxe have they not taken ? Goods unjustly gotten , seldom go to the third heir . De male quaesitis vix gaudet tertius haeres . Read the Plunderers curse : Isa. 33.1 . Woe to thee that spoilest , and thou wast not spoiled ; when thou shalt cease to spoil , thou shalt be spoiled . Ahab paid dear for the Vineyard , when the Divel carried away his soul , and the Dogs licked his blood , 1 Kings 21.19 . He that lives on Rapine , dies a fool . Jer. 17.11 . He that getteth riches , and not by right , at his end shall be a fool .

2. It reproves such as hunger and thirst after revenge ; this is a Divellish thirst ; though it were more Christian and safe to smother an injury , yet our nature is prone to this disease of revenge ; we have the sting of the Bee , not the honey ; malice having broken the Bars of Reason , grows savage , and carries its remedy in the Scabbard : Heathens will rise up against Christians , who have stopped the vein of revengeful passion , when it hath begun to vent : I have read of Phocion , who being wrongfully condemned to dye , desired that his son might not remember the injuries which the Athenians had done to him , nor revenge his blood .

3. It reproves such as hunger and thirst to satisfie their impure lusts ; sinners are said to sin 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with greediness , Ephes. 4.19 . So Amnon was sick till he had defiled Tamars chastity ; never doth an hungry man come with more eagerness to his food , than a wicked man doth to his sin ; and when Satan sees men have such an appetite , commonly he will provide a Dish they love ; he will set the forbidden Tree before them ; they that thirst to commit sin , shall thirst as Dives did in hell , and not have a drop of water to cool their tongue .

SECT. 4.

Shewing the signs of spiritual hunger .

Use 3 LET us put our selves upon a trial whether we hunger and thirst after righteousness ; Trial. I shall give you five signs by which you may judge of this hunger .

Sign . 1 1. Hunger is a painful thing . Esau , when he was returned from Hunting , was almost dead with hunger : Gen. 25.32 . and Psal. 107.5 . Hungry and thirsty , their soul fainted in them : So a man that hungers after righteousness , is in anguish of soul , and ready to faint away for it ; he finds a want of Christ and grace , he is distressed and in pain till he hath his spiritual hunger stilled and allayed .

Sign . 2 2. Hunger is satisfied with nothing but food ; bring an hungry man flowres , musick , tell him pleasant stories , nothing will content him but food . Shall I dye for thirst ? saith Sampson , Judg. 15.18 . So a man that hungers and thirsts after righteousness , saith , Give me Christ , or I dye ; Lord , What wilt thou give me seeing I go Christless ? what though I have parts , wealth , honour and esteem in the world ? all is nothing without Christ ; Shew me the Lord , and it sufficeth . Let me have Christ to cloath me , Christ to feed me , Christ to intercede for me ; while the soul is Christless , it is restless ; nothing but the water-springs of Christs blood can quench its thirst .

Sign . 3 3. Hunger wrestles with difficulties , and makes an adventure for food ; we say hunger breaks through stone walls : Gen. 42.1 , 2. The soul that spiritually hungers , is resolved , Christ it must have , grace it must have ; and to use Basils Expression , the hungry soul is almost distracted till it enjoyes the thing it hungers after * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Basil . .

4. An hungry man falls to his meat with an appetite ; you need not make an Oration to an hungry man , and perswade Sign . 4 him to eat : So he who hungers after righteousness , feeds eagerly on an Ordinance . Jer. 15.16 . Thy words were found , and I did eat them ; in the Sacrament he feeds with appetite upon the body and blood of the Lord ; God loves to see us feed hungrily on the bread of life .

5. An hungry man tastes sweetness in his meat ; so he Sign . 5 that hungers after righteousness , doth rellish a sweetness in heavenly things ; Christ is to him all Marrow , yea , the quintessence of delights . 1 Pet. 2.3 . If so be ye have tasted that the Lord is gracious : He that spiritually hungers , tastes the promises sweet , nay , tastes a reproof sweet . To the hungry every bitter thing is sweet , Prov. 27.7 . A bitter reproof is sweet ; he can feed upon the myrrhe of the Gospel as well as the honey ; by these notes of trial we may judge of our selves whether we hunger and thirst after righteousness .

SECT. 5.

Comfort to such as do hunger , wherein is shewn the differences of hunger .

IT may serve to comfort the hearts of those who do Use 4 hunger and thirst after righteousness ; Consol. I doubt not but ●t is the grief of many a good heart , that he cannot be more holy , that he cannot serve God better . Blessed are they that hunger . Though thou hast not so much righteousness as thou wouldst , yet thou art blessed , because thou hungerest after it ; desire is the best discovery of a Christian ; actions may be counterfeit ; a man may do a good action for a bad end ; so did Jehu . Actions may be compulsory ; a man may be forced to do that which is good , but not to will that which is good ; therefore we are to cherish good desires , and to bless God for them ; oftentimes a child of God hath nothing to shew for himself but desires : Nehem. 1.11 . Thy servants who desire to fear thy Name . These hungrings after righteousness proceed from love ; a man doth not desire that which he doth not love ; if thou didst not love Christ , thou couldst not hunger after him .

Object . 1 Object . 1. If my hunger were right , then I could take comfort in it ; but I fear it is counterfeit ; hypocrites have their desires .

Answ. Answ. That I may the better settle a doubting Christian , I shall shew the difference between true and false desires , spiritual hunger and carnal .

1. The hypocrite doth not desire grace for it self ; he desires grace only tanquam medium , as a bridge to lead him over to heaven ; he doth not so much thirst after grace , as glory ; he doth not so much desire the way of righteousness , as the Crown of righteousness ; his desire is not to be made like Christ , but to reign with Christ ; this was Balaams desire : Num. 23.10 . Let me dye the death of the righteous : Such desires as these are found among the damned , this is the hypocrites hunger ; but a child of God desires grace for it self , and Christ for himself ; to a believer , not only heaven is precious , but Christ is precious , 1 Pet. 2.7 .

2. The hypocrites desire is conditional ; he would have heaven and his sins to ; heaven and his pride , heaven and his covetousness : The young man in the Gospel would have had heaven , provided he might keep his earthly possessions ; many a man would have Christ , but there is some sin he must not be uncivil to , but gratifie ; this is the hypocrites hunger ; but true desire is absolute . Give me saith the soul , Christ on any terms ; let God propound what Articles he will , I will subscribe to them . Would he have me deny my self ? would he have me mortifie sin ? I am content to do any thing , so I may have Christ ; hypocrites would have Christ , but they are loth to part with a lust for him ; they are like a man that would have a Lease , but is loth to pay down the Fine .

3. Hypocrites desires are but desires , they are lazy and sluggish ; when one excited Lipsius to the study of vertue , saith he , My mind is to it . Prov. 21.25 . The desire of the slothful killeth him , for his hands refuse to labour . Many stand as the Carman in the Fable , crying , Help Hercules , when his Wain stuck in the Mud , when he should rather have put his shoulder to the Wheel . Men would be saved , but they will take no pains . Doth he desire water that will not let down the Bucket into the Well ? but true desire is quickned into indeavour . Isa. 26.9 . With my soul have I desired thee in the night ; yea , with my spirit within me will I seek thee early ; they are the violent take heaven by force , Matth. 12.11 . The love-sick Spouse , though she was wounded , and her vail taken away , yet she follows after Christ , Cant. 5.7 . Desire is the weight of the soul , which sets it a going ; as the Eagle which desires her prey , makes haste to it . Job 39. ult. Where the stain are , there is she ; the Eagle hath sharpness of sight to discover her prey , and swiftness of wing to flie to it : So the soul that hungers after righteousness , is carried swiftly to it in the use of all holy Ordinances .

4. The Hypocrites desires are cheap ; he would have spiritual things , but he will be at no charges for them ; he cares not how much money he parts with for his lusts ; he hath money to spend upon a drunken companion , but he hath no money to part with for the maintaining of Gods Ordinances ; Hypocrites cry up Religion , but cry down maintenance of Ministers . But true desires are costly ; David would not offer burnt-offerings without cost , 1 Chron. 21.24 . An hungry man will give any thing for food ; as it fell out in the siege of Samaria , 2 Kings 6.25 . That man did never hunger after Christ , who thinks much of parting with a little silver for the Pearl of price .

5. Hypocrites desires are flashy and transient ; they are quickly gone , like the wind that stays not long in one corner ; or like an hot fit , which is soon over . While the Hypocrite is under legal terror , or in affliction , he hath some good desires , but the hot fit is soone over ; his goodnesse like a fiery Comet , soone spends and evaporates ; but true desire is constant . It is observable , the Greek word in the text is in the participle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , blessed are they that are hungring ; though they have righteousness , yet they are still hungring after more . Hypocrites desire is like the motion of a Watch which is quickly down . The desire of a godly man is like the beating of the Pulse , which lasts as long as life , Psal. 119.20 . My soul breaketh for the longing that it hath to thy judgements . And that we might not think this pang of desire would soone be over , he adds 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 at all times . Davids desire after God was not an high colour in a fit , but the constant complexion of his soul . In the Temple the fire was not to go out by night , Levit. 6.13 . The fire shall ever be burning upon the Altar . There was saith Cyril , a mystery in it , to show that we must be ever burning in holy affections and desires .

6. Hypocrites desires are unseasonable , they are not well timed ; they put off their hungring after righteousnesse till it be too late ; they are like the foolish virgins that came knocking when the door was shut , Matth. 25.10 . In time of health and prosperity the stream of the affections did run another way ; it was sin the Hypocrite desired , not righteousnesse ; when he is to dye , and can keep his sins no longer , now he would have grace as a Passe-port to carry him to heaven * * Luke 13.25 . . This is the Hypocrites fault , his faith is too early , and his desires are too late ; his faith began to bud in the morning of his infancie , he beleeved ever since he could remember , but his desires after Christ begin not to put forth till the evening of old age ; he sends forth his desires when his last breath is going forth ; as if a man should desire a pardon after the sentence is passed ; these bed-rid desires are suspitious ; but true desires are timely and seasonable : a gracious heart seeks first the Kingdom of God , Matth. 6.33 . Davids thirst after God was early , Psal. 63.1 . The wise Virgins got their oyle betimes before the Bridegroome came . Thus we see the difference between a true and false hunger ; they who can finde this true hunger , are blessed , and may take comfort in it .

Object . 2. But my hunger after righteousnesse is so Object . 2 weak , that I fear it is not true ?

Answ. 1. Though the pulse beats but weak , it shows Answ. 1 there is life ; and that weak desires should not be discouraged , there is a promise made to them , Matth. 12.20 . a bruised reed he will not break ; a reed is a weak thing , but especially when it is bruised ; yet this bruised reed shall not be broken , but like Aarons dry rod , bud and blossome . In case of weakness , look to Christ thy high-Priest ; he is merciful , therefore will bear with thy infirmities ; he is mighty , therefore will help them .

Answ. 2. If thy desires after righteousnesse seeme to Answ. 2 be weak and languid , yet a Christian may sometimes take a measure of his spiritual estate as well by the judgement , as by the affections . What is that thou esteemest most in thy judgment ? Is it Christ and Grace ? This is a good evidence for heaven ; it was a signe Saint Paul did beare entire love to Christ , because he esteem'd this Pearl above all ; he counted other things 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but dung , that he might win Christ , Phil. 3.8 .

Object . 3 Object . 3. But saith a child of God , That which much eclipseth my comfort , is , I have not that hunger which once I had . Time was I did hunger after a Sabbath , because then the Manna fell ; I called the Sabbath a delight ; I remember the time when I did hunger after the body and blood of the Lord ; I came to a Sacrament as an hungry man to a Feast ; but now it is otherwise with me , I have not those hungrings as formerly .

Answ. 1 Answ. 'T is indeed an ill signe for a man to lose his stomach ; but , though it be a signe of the decay of grace to lose the spiritual appetite , yet it is a signe of the truth of grace to bewail the losse ; 't is sad to lose our first love , but it is happy when we mourn for the loss of our first love .

Answ. 2 2. If thou hast not that appetite after heavenly things as formerly , yet be not discouraged , for in the use of means thou mayest recover thine appetite ; the Ordinances are for the recovering of the appetite when it is lost ; in other cases feeding takes away the stomach , but here , feeding on an Ordinance begets a stomach .

SECT. 6.

Containing a persuasion to spiritual hunger .

Use 5 Use 5 IT exhorts us all to labour after this spiritual hunger . Exhort . Parum est justitiam velle , sed esurire , quod ingens desiderium prae se fert . Novarinus . Hunger lesse after the world , and more after righteousnesse ; say concerning spiritual things , Lord , evermore give me this bread ; Feed me with this Angels food . That Manna is most to be hungred after which will not only preserve life , but prevent death , John 6.50 . that is most desirable , which is most durable . Riches are not for ever , Prov. 28.24 . but righteousnesse is for ever , Prov. 8.18 . The beauty of holinesse * * Psal. 110.3 . never fades ; the robe of righteousnesse * * Isa. 61.10 . never waxeth old ! Oh hunger after that righteousnesse which delivereth from death , Prov. 10.2 . This is the righteousnesse which God himself is in love with , Prov. 15.9 . he loveth him that followeth after righteousnesse . All men are ambitious of the Kings favour ; alas what is a Princes smile but a transient Beatitude ? This sunshine of his royal countenance soone masks it self with a cloud of displeasure ; But thou who art endued with righteousnesse art Gods Favourite , and how sweet is his smile ! Psal. 63.3 . Thy loving-kindnesse is better than life .

SECT. 7.

Containing an excitation to spiritual hunger .

TO perswade men to hunger after this righteousnesse , consider two things .

1. Unlesse we hunger after righteousnesse , we cannot obtain it ; God will never throw away his blessings upon them that do not desire them . If a King shall say to a Rebel , Do but desire a pardon , and thou shalt have it ; if through pride and stubbornnesse he disdains to sue out his pardon , he deserves justly to die ; God hath set spiritual blessings at a low rate , Do but hunger and you shall have righteousnesse ; but if we refuse to come up to these termes , there is no righteousnesse to be had for us . God will stop the current of his mercy , and set open the sluce of his indignation .

2. If we do not thirst here , we shall thirst when it is too late ; if we do not thirst as David did , Psal. 42.2 . my soul thirsteth for God ; we shall thirst as Dives did for a drop of water , Luke 16.24 . They who thirst not for righteousnesse , shall be in perpetual hunger and thirst ; they shall thirst for mercy , but no mercy to be had . Heat encreaseth thirst ; when men shall burn in hell , and be scorch'd with the flames of Gods wrath , this heat will encrease their thirst for mercy , but there will be nothing to allay their thirst . O is it not better to thirst for righteousnesse while it is to be had , than to thirst for mercy when there is none to be had ? Sinners , the time is shortly coming when the draw-bridge of mercy will be quite pulled up .

I shall next briefly prescribe some helps to spiritual hunger .

1. Avoid those things which will hinder your appetite . As , 1. Windy things . When the stomach is full of wind , a man hath little appetite to his food ; so when one is fill'd with a windy opinion of his own righteousness , he will not hunger after Christs righteousnesse ; he who being puff'd up with pride , thinks he hath grace enough already , will not hunger after more ; These windy vapours spoil the stomack . 2. Sweet things destroy the appetite : so by feeding immoderately upon the sweet , luscious delights of the world , we lose our appetite to Christ and Grace . You never knew a man surfeit himself upon the world , and sick of love to Christ ; while Israel fed with delight upon Garlick and Onions , they never hungred after Manna ; the soul cannot be carried to two extremes at once ; as the eye cannot look intent on heaven and earth at once * * Oculus non potest & caelum & terram simul inspicere . Cyprian . , so a man cannot at the same instant hunger excessively after the world , and righteousness ! the earth puts out the fire ; the love of earthly things will quench the desire of spiriritual , 1 John 2.15 . Love not the world , the sin is not in the having , but in the loving .

2. Do all that may provoke spiritual appetite . There are two things provoke appetite . 1. Exercise ; a man by walking and stirring gets a stomack to his meat : So by the exercise of holy duties the spiritual appetite is encreased , 1 Tim. 4.7 . Exercise thy self to godlinesse . Many have left off Closet-prayer ; they hear the Word but seldome , and for want of exercise they have lost their stomack to Religion .

2. Sawce ; Sawce whets and sharpens the appetite ; there is a twofold sawce provokes holy appetite . 1. The bitter herbs of repentance ; he that tasts the gall and vineger in sin , hungers after the body and blood of the Lord . 2. Affliction . God oft gives us this sawce to sharpen our hunger after Grace ; Reuben found Mandrakes in the field , Gen. 30.14 . The Mandrakes are an Herb of a very strong savour * * Herba magni odoris , & stomacho labora●tibus tribuit medelam . , and among other vertues they have , they are chiefly medicinable for those who have weak , and bad stomacks . Afflictions may be compared to these Mandrakes which do sharpen mens desires after that spiritual food which in time of prosperity they began to loath and nauseate ; penury is the sawce which cures the surfeit of plenty . In sicknesse people hunger more after righteousness than in health ; The full stomach loaths the honey-comb ; Christians when ful-fed , despise the rich cordials of the Gospel . I wish we do not slight those truths now , which would taste sweet in a prison ; how precious was a leaf of the Bible in Queen Maries dayes ! The wise God sees it good sometimes to give us the sharp sawce of affliction , to make us feed more hungrily upon the bread of life . And so much for the first part of the text , Blessed are they that hunger .

MATTH. 5.6 .

For they shall be filled .

CHAP. XV.

Shewing that the spiritual hunger shall be satisfied .

2. The Promise annexed . I Proceed now to the second part of the text , a Promise annexed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they shall be filled . A Christians fighting with sin is not like one that beats the aire , 1 Cor. 9.26 . and his hungring after righteousnesse is not like one that sucks in only ayre , Blessed are they that hunger , for they shall be filled .

Doctr. Doctr. Those that hunger after righteousnesse shall be filled ; God never bids us seek him in vain * * Isa. 45.19 . , here is an hony-comb dropping into the mouths of the hungry , they shall be filled . Luke 1.53 . He hath filled the hungry with good things . Psal. 109.7 . He satisfieth the longing soul , God will not let us lose our longing ; here is the excellency of righteousnesse above all things ; a man may hunger after the world , and not be filled ; the world is fading , not filling ; Cast three Worlds into the heart , yet the heart is not full ; but righteousness is a filling thing , nay , it so fills , as it satisfies ; a man may be filled , and not satisfied ; a sinner may take his fill of sin , but that is a sad filling , it is far from satisfaction . Prov. 14 14. The back-slider in heart shall be filled with his own wayes ; he shall have his belly full of sin , he shall have enough of it ; but this is not a filling to satisfaction , this is such a filling as the damned in hell have , they shall be full of the fury of the Lord : But he that hungers after righteousness , shall be satisfyingly filled . Jerem. 31.14 . My people shall be satisfied with goodness . Psal. 63.3 . My soul shall be satisfied as with marrow . Joseph first opened the mouth of the Sacks , and then filled them with corn , and put money in them , Gen. 42.25 . So God first opens the mouth of the soul with desire , and then fills it with good things , Psal. 81.10 . — For the illustration of this , consider these three things .

1. That God can fill the hungry soul . 2. Why he fills the hungry soul . 3. How he fills the hungry soul .

1. That God can fill the hungry soul ; he is called a fountain . Psal. 36.9 . With thee is the fountain of life : The Cistern may be empty , and cannot fill us : Creatures are oft broken Cisterns , Jer. 2.13 . But the fountain is filling ; God is a Fountain ; if we bring the Vessels of our desires to this Fountain , he is able to fill them ; the fulness in God is , 1. An infinite fulness ; though he fill us , and the Angels which have larger capacities to receive , yet he hath never the less himself ; as the Sun , though it shines , hath never the less light . Luke 8.46 . I perceive that vertue is gone out of me . Though God lets vertue go out of him , yet he hath never the less ; the fulness of the creature is limited ; it ariseth just to such a degree and proportion , but Gods fulness is infinite ; as it hath its Resplendency , so its Redundancy , it knows neither bounds nor bottom .

2. It is a constant fulness : The fulness of the creature is a mutable fulness , it ebbs and changeth . I could ( saith one ) have helped you , but now my Estate is low ; the blossoms of the Fig-tree are soon blown off ; creatures cannot do that for us which once they could ; but God is a constant fulness . Psal. 102.27 . Thou art the same : God can never be exhausted , his fulness is over-flowing and ever-flowing then surely it is good to draw nigh to God , Psal. 73.28 . it is good bringing our Vessels to this spring-head , 't is a never-failing goodness .

2. Why God doth fill the hungry soul . The Reasons are :

1. God will fill the hungry soul out of his tender compassion ; he knows else the Spirit would fail before him , and the soul which he hath made , Isa. 57.16 . If the hungry man be not satisfied with food , he dyes ; God hath more bowels than to suffer an hungry soul to be famished ; when the Multitude had nothing to eat , Christ was moved with compassion , and he wrought a miracle for their supply : Matth. 15.32 . Much more will he compassionate such as hunger and thirst after righteousness : When a poor sinner sees himself almost starved in his sins , ( as the Prodigal among his husks ) and begins to hunger after Christ , saying , There is bread enough in my Fathers house ; God will then out of his infinite compassions bring forth the fatted Calf , and refresh this soul with the delicacies and provisions of the Gospel ; oh the melting of Gods bowels to an hungry sinner ! Hosea 11.8 . My heart is turned within me , my repentings are kindled . We cannot see a poor creature at the door ready to perish with hunger , but our bowels begin to relent , and we afford them some relief ; and will the Father of mercies let a poor soul that hungers after the blessings of the Gospel go away without an Alms of free-grace ? no , he will not , he cannot ; let the hungry sinner think thus , Though I am full of wants , yet my God is full of bowels .

2. God will fill the hungry that he may fulfill his Word . Psal. 107.9 . Jer. 41.14 . Luke 6.21 . Blessed are ye that hunger now , for ye shall be filled . Isa. 44.3 . I will poure water upon him that is thirsty , I will poure my Spirit upon thy seed , &c. Hath the Lord spoken , and shall it not come to pass ? promises are obligatory ; if God hath passed a promise , he cannot go back : Thou that hungerest after righteousness , hast God engaged for thee ; he hath ( to speak with Reverence ) pawned his truth for thee . As his compassions fail not , Lam. 3.22 . so he will not suffer his faithfulness to fail , Psal. 89.33 . If the hungry soul should not be filled , the promise should not be fulfilled .

3. God will fill the hungry soul , because he himself hath excited and stirred up this hunger ; he plants holy desires in us , and will not he satisfie those desires which he himself hath wrought in us ? as in case of prayer , when God prepares the heart to pray , he prepares his ear to hear , Psal. 17.10 . So in case of spiritual hunger , when God prepares the heart to hunger , he will prepare his hand to fill ; it is not rational to imagine that God should deny to satisfie that hunger which he himself hath caused : Nature doth nothing in vain : Should the Lord inflame the desire after righteousness , and not fill it , he might seem to do something in vain .

4. God will fill the hungry , from those sweet Relations he stands unto them , they are his children ; we cannot deny our children when they are hungry , we will rather spare it from our selves : Luke 11.13 . When he that is born of God , shall come and say , Father , I hunger , give me Christ ; Father , I thirst , refresh me with the living streams of thy Spirit , can God deny ? Doth God hear the Raven when it cries , and will he not hear the righteous when they cry ? when the Earth opens its mouth and thirsts , God doth satisfie it : Psal. 65.9 , 10. Doth the Lord satisfie the thirsty Earth with showres , and will he not satisfie the thirsty soul with grace ?

5. God will satisfie the hungry , because the hungry soul is most thankful for mercy ; when the restless desire hath been drawn out after God , and God fills it , how thankful is a Christian ! The Lord loves to bestow his mercy where he may have most praise ; we delight to give to them that are thankful : Musitians love to play where there is the best sound ; God loves to bestow his mercies where he may hear of them again : The hungry soul sets the Crown of praise upon the head of free-grace . Psal. 50.23 . Who so offereth praise , glorifies me .

3. How God fills the hungry soul ?

Answ. There is a three fold filling .

1. With Grace . 2. With Peace . 3. With Bliss .

1. God fills the hungry soul with Grace : Grace is filling , because sutable to the soul . Stephen full of the Holy Ghost , Acts 7.55 . This fulness of Grace is in respect of parts , not of degrees . There is something of every Grace , though not perfection in any Grace .

2. God fills the hungry soul with peace . Rom. 15.13 . The God of hope fill you with joy and peace ; this flows from Christ . Israel had honey out of the Rock ; this honey of peace comes out of the Rock Christ . John 16. ult. that in me ye might have peace . So filling is this peace , that it sets the soul a longing after heaven ; this Cluster of Grapes quickens the appetite and pursuit after the full Crop .

3. God fills the hungry soul with bliss : Glory is a filling thing . Psal. 17. ult. When I awake , I shall be satisfied with thy image . When a Christian awakes out of the sleep of death , then he shall be satisfied , having the glorious beams of Gods image shining upon him ; then shall the soul be filled brim-full ; the glory of heaven is so sweet , that the soul shall still thirst ; yet so infinite , that it shall be filled .

Qui te Christe bibent , dulci torrente refecti Non sitient ultra , sed tamen & sitient . —

Use . What an Encouragement is this to hunger after righteousness ! such shall be filled : Use . God chargeth us to fill the hungry , Isa. 58.10 . He blames those who do not fill the hungry , Isa. 32.6 . And do we think he will be slack in that which he blames us for not doing ? Oh come with hungrings after Christ , and be assured of satisfaction . God keeps open house for hungry sinners ; he invites his Guests , and bids them come without money , Isa. 55.1 , 2. Gods Nature inclines him , and his Promise obligeth him to fill the hungry . Consider , Why did Christ receive the Spirit without measure ? John 3.34 . It was not for himself ; he was infinitely full before ; but he was filled with the holy unction for this end , that he might distill his grace upon the hungry soul . Art thou ignorant ? Christ was filled with wisdom that he might teach thee . Art thou polluted ? Christ was filled with grace that he might cleanse thee : Shall not the soul then come to Christ , who was filled on purpose to fill the hungry ? we love to knock at a rich mans door ; in our Fathers house there is bread enough ; come with desire , and you shall go away with comfort ; you shall have the vertues of Christs blood , the influences of his Spirit , the communications of his love .

Here are two Objections made against this .

Object . 1 1. The carnal mans Objection : I have ( saith he ) hungred after righteousness , yet am not filled .

Answ. 1 Answ. 1. Thou sayst thou hungerest , and art not satisfied ; perhaps God is not satisfied with thy hunger ; thou hast opened thy mouth wide * * Psal. 81.10 . , but hast not opened thine ear * * Psal. 40.9 . : When God hath called thee to Family-prayer , and mortification of sin , thou hast like the deaf Adder , stopped thine ear against God , Zach. 7.11 . No wonder then thou hast not that comfortable filling as thou desirest ; though thou hast opened thy mouth , yet thou hast stopped thine ear ; the child that will not hear his parent , is made to do pennance by fasting .

2. Perhaps thou thirstest as much after a tentation as after righteousness : At a Sacrament thou seemest to be inflamed with desire after Christ ; but the next tentation that comes , either to drunkenness or lasciviousness , thou fallest in , and closest with the tentation . Satan doth but becken to thee , and thou comest ; thou openest faster to the Tempter than to Christ ; and dost thou wonder thou art not filled with the fat things of Gods house ?

3. Perhaps thou hungerest more after the world than after righteousness : The young man in the Gospel would have Christ , but the world lay nearer his heart than Christ : hypocrites pant more after the dust of the Earth * * Amos 2.7 . than the water of life . Israel had no Manna while their Dough lasted ; such as feed immoderately upon the Dough of earthly things , must not think to be fill'd with Manna from heaven ; if your money be your god , never look to receive another God in the Sacrament .

2. The godly mans Objection ; I have had unfeigned Object . 2 desires after God , but are not filled .

Answ. 1. Thou mayst have a filling of grace , Answ. 1 though not of comfort ; if God doth not fill thee with gladness , yet with goodness , Psal. 107.11 . Look into thy heart , and see the distillations of the Spirit ; the dew may fall , though the honey-comb doth not drop .

2. Wait a while , and thou shalt be filled ; the Gospel is a spiritual Banquet , it feasts the soul with grace and comfort ; none eat of this Banquet but such as wait at the Table . Isa. 25.6 , 9. In this Mountain shall the Lord of Hosts make unto all people a Feast of fat things , a Feast of wines on the Lees well refined ; and it shall be said in that day , Lo , this is our God , we have waited for him ; we will be glad , and rejoyce in his salvation . Spiritual mercies are not only worth desiring , but waiting for .

3. If God should not fill his people to satisfaction here , yet they shall be filled in heaven ; the Vessels of their desires shall be filled , as those water-pots , Joh. 2. up to the brim .

MATTH. 5.7 .

Blessed are the merciful , for they shall obtain mercy .

CHAP. XV.

Containing a Discourse of mercifulness .

THese Verses like the stairs of Solomons Temple , cause our Ascent to the Holy of holies . We are now mounting up a step higher , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Blessed are the merciful , &c. There was never more need to preach of mercifulness than in these unmerciful times wherein we live . It is reported in the life of Chrysostom , that he did much preach on this subject of mercifulness , and for his much pressing Christians to mercy , he was called of many 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Almes-preacher , or the Preacher for mercy ; our times need many Chrysostoms .

Blessed are the merciful . Mercy stands both in the Van and Rear of the Text ; in the beginning of the Text it stands as a Duty ; in the end of the Text it stands as a Reward . The Hebrew word for godly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies merciful ; the more godly , the more merciful ; the Doctrine I shall gather out of the words , which will comprehend and draw in the whole , is this ;

That the merciful man is a blessed man ; Doctr. As there is a curse hangs over the head of the unmerciful man . Psal. 109.6 , 7 , 8 , 9 , &c. Let Satan stand at his right hand ; when he shall be judged , let him be condemned , and let his prayer become sin ; let his children be fatherless , and his wife a widow ; let his children be continually vagabonds , and beg ; let the Extortioner catch all that he hath , and let the stranger spoil his labour ; let there be none to extend mercy to him ; let his posterity be cut off , and in the generation following let their name be blotted out ; let the iniquity of his fathers be remembred with the Lord , and let not the sin of his mother be blotted out . Why , what is this crime ? Ver. 16. Because he remembred not to shew mercy , &c. See what a long Vial full of the plagues of God is poured out upon the unmerciful man ! So by the Rule of contraries , the blessings of the Almighty do crown and encompass the merciful man . 2 Sam. 22.26 . Psal. 37.26 . Psal. 41.1 . The merciful man is a blessed man . For the illustrating this , I shall shew , 1. What is meant by mercifulness . 2. The several kinds of mercy .

1. What is meant by mercifulness ? I answer , 1. Quid misericordia . it is a melting disposition , whereby we lay to heart the miseries of others , and are ready on all occasions to be instrumental for their good .

Quest. 1. How do mercy and love differ ?

Answ. In some things they agree , in some things they differ ; like waters that may have two different spring-heads , but meet in the stream . Love and mercy differ thus ; Love is more extensive ; the Diocess that Love walks and visits in , is larger : Mercy properly respects them that are miserable ; Love is of a larger consideration ; Love is like a friend that visits them that are well ; Mercy is like a Physitian that visits only them that are sick . Again , Love acts more out of affection ; Mercy acts out of a principle of conscience ; Mercy lends its help to another , Love gives its heart to another : Thus they differ ; but Love and Mercy agree in this , they are both ready to do good Offices ; both of them have soundings of bowels , and healing under their wings .

Quest. 2. Whence doth mercy spring ?

Answ. It s spring-head riseth higher than nature ; Mercy taken in its full latitude , proceeds from a work of grace in the heart ; naturally we are far enough from mercy ; the sinner is a bramble , not a Fig-tree yielding sweet fruit : 'T is the Character and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of a natural man , unmerciful , Rom. 1.31 . A wicked man like Jehoram , hath his bowels fallen out * * 2 Chr 21.19 . . Therefore he is compared to an Adamant , Zach. 7.11 . because his heart melts not in mercy . Before conversion the sinner is compared to a Wolf for his savageness , to a Lyon for his fierceness * * Isa. 11.6 . , to a Bee for his sting , Psal. 118.12 . to an Adder for his poyson , Psal. 140.3 . By nature we do not send forth oyle , but poyson ; not the oyle of mercifulness , but the poyson of maliciousness .

Besides that inbred unmercifulness which is in us , there is something infused too by Satan ; the Prince of the aire works in men , Eph. 2.2 . He is a fierce Spirit , therefore called the red Dragon , Revel. 12.3 . And if he possesseth men , no wonder if they are implacable , and without mercy ; what mercy can be expected from hell ? so that if the heart be tuned into mercifulness , it is from the change that grace hath made † : * * Col. 3.12 . When the Sun shines , then the ice melts ; when the Sun of righteousness once shines with beams of grace upon the soul , now it melts in mercy and tenderness ; thou must first be a new man , before a merciful man ; thou canst not help a member of Christ , till first thou thy self art a member .

2. The several kinds of mercy , 2. Quotuplex misericordia . or how many wayes a man may be said to be merciful . Mercy is a Fountain that runs in five streams ; we must be merciful to the 1. Souls of others . 2. Names of others . 3. Estates of others . 4. Offences of others . 5. Wants of others .

SECT. I.

Shewing that mercy is to be extended to the soules of others .

1. WE must be merciful to the souls of others ; this is Spiritualis Eleemosyna , a spiritual Almes . Indeed soul-mercy is the chief ; the soul is the most precious thing ; it is a vessel of honour , 't is a bud of eternity , 't is a sparkle lighted by the breath of God , 't is a rich Diamond set in a Ring of clay ; the soul hath the blood of God to redeem it , the image of God to beautifie it ; it being therefore of so high a descent , sprung from the Ancient of dayes , that mercy which is shewn to the soul , must needs be the greatest . This soul-mercy to others stands in four things .

1. In pitying them . If I weep , saith Austin , for that body from which the soul is departed , how should I weep for that soul from which God is departed ? Had we seen that man in the Gospel cutting himself with stones , and fetching blood of himself , it would have moved our pity . Mark 5.5 . To see a sinner stabbing himself , and having his hands imbrued in his own blood , should cause relentings in our bowels ; our eye should affect our heart : God was angry with Edom , because , he did cast off all pity , Amos 1.11 .

2. Soul-mercy is in advising and exhorting sinners : Tell them in what a sad condition they are , in the gall of bitterness . Shew them their danger , they tread upon the banks of the bottomless pit ; if death gives them a jog , they tumble in ; and we must dip our words in honey , use all the mildness we can. 2 Tim. 2.25 . In meekness instructing , &c. Fire melts , oyntment mollifies ; words of love may melt hard hearts into Repentance ; this is soul-mercy : God made a Law , Exod. 23.5 . that whosoever did see his enemies Ass lying under a burden , he should help him . On which words saith Chrysostom , We will help a Beast that is fallen under a burden ; and shall we not extend relief to those who are fallen under a worse burden of sin ?

3. Soul-mercy is in reproving refractory sinners ; there is a cruel mercy , when we see men go on in sin , and we let them alone ; and there is a merciful cruelty , when we are sharp against mens sins , and will not let them go to hell quietly . Lev. 19.17 . Thou shalt not hate thy brother in thy heart ; thou shalt in any wise rebuke thy neighbour , and not suffer sin upon him . Fond pity is no better than cruelty : Titus 1.13 . Rebuke them sharply ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , cuttingly ; the Chyrurgion cuts and lanceth the flesh , but it is in order to a cure , they are healing wounds ; so by a cutting reproof , when we lance mens consciences , and let out the blood of sin , we exercise spiritual Chyrurgery , this is shewing mercy . Jude 23. Others save with fear , pulling them out of the fire . If a man were in the fire , though you did hurt him a little in pulling him out , he would be thankful , and take it as a kindnesse . Some men when we tell them of sin , say , O this is bitternesse ; no , it is shewing mercy . If a mans house were on fire , and another should see it , and not tell him of it for fear of waking him , were not this cruelty ? when we see others sleeping the sleep of death , and the fire of Gods wrath ready to burn about their ears , and we are silent , is not this to be accessory to their death ?

4. Soul-mercy is in praying for others . This is like physick used in a desperate case , and oft it recovers the sick patient , James 5.16 . The effectual fervent prayer of a righteous man avails much ; as it cures the sick body , so the sin-sick soul . There is a story of one who gave his soul to the Divel , who was given in to the prayers of Luther . When Eutychus fell down from an high loft , and was taken up dead , Paul fell on him * * Affectus vehementia . Beza , that is , he did effectually pray over him , and he prayed him alive , Acts 20.9 , 11. By sin the soul is fallen from an high loft , viz. a state of innocency ; now , fervent prayer oft-times fetcheth life in such a dead soul .

Use 1. See what a blessed work the work of the Ministry Use 1 is ! The preaching of the Word is nothing but shewing mercy to souls ; This is a mighty and glorious engine in the hand of the Lord of Hosts for the beating down of the Divels strong-holds . The Ministry of the Word doth not only bring light with it , but eye-salve , anointing the eyes to see that light . It is a sin-killing , and a soul-quickning Ordinance , it is the power of God to salvation . What enemies are they to their own souls that oppugne the Ministry ! They say , the people that live under the line , curse the Sun , and are glad when the sun sets , because of its burning heat . Foolish sinners curse the Sun-rising of the Ministry , and are offended at the light of it , because it comes near their sins , and scorcheth their consciences , though in the end it saves their souls .

Use 2 Use 2. It reproves them that have no mercy to souls . Reproof .

1. Evil Magistrates . 2. Evil Ministers .

1. Evil Magistrates , who either take away the Key of knowledge * * Luke 11.52 . , or give a Toleration to wickednesse , suffering men to sinne by a Licence , The meaning of Toleration is this , if men will to hell , none shall stop them . Is not nature enough poyson'd ? Do not men sin fast enough , but must they have such political engines as scrue them up higher in wickednesse ? Must they have such favourable gales from the breath of great ones as serve to carry them full sail to the Divel ? This is far from soul-mercy * * Meminerit princeps non solum quantum sibi commissum , sed quatenus permissum fit . Cicero . . What an heavy reckoning will these Statists have in the day of the Lord !

2. Evil Ministers . 1. Such as have no bowels to the souls of their people ; They do not pity them , pray for them ; they seek not them , but theirs ; they preach not for love , but lucre ; their care is more for Tythes than souls . How can they be called spiritual fathers who are without bowels ? These are mercenarii , not ministri .

2. Such as feed not the souls of their people with solid truths . When Christ sent out his Apostles , he gave them their Text , and tells them what they must preach , Matth. 10.7 . Preach , saying the Kingdom of Heaven is at hand , Upon which place saith Luther , the Ministers of Christ must preach quae ad regnum coelorum conducant , Things that pertaine to the Kingdom of God ; pardon of sin , sanctification , living by faith , ne aliter ex ecclesiâ faciant politiam . They are unmerciful to souls , who instead of breaking the bread of life , fill their peoples heads with very speculations and notions ; who rather tickle the fancy , than touch the conscience , and give precious souls rather musick than food .

3. Such as darken knowledge with words , and preach so as if they were speaking in an unknown tongue . Some Ministers love to soar aloft , like the Eagle , and flie above their peoples capacities , endeavouring rather to be admired than understood . They are like some crabbed Authors which cannot be read without a Comment. Indeed God calls his Ministers Ambassadors , 2 Cor. 5.20 . but they must not be like those Out-landish Ambassadors that cannot be understood without an Interpreter . 'T is unmercifulnesse to souls to preach so as not to be understood . Ministers should be Stars to give light , not clouds to obscure the truth . Saint Paul was learned , yet plain . Clearnesse and perspicuity is the grace of speech . 'T is cruelty to souls when we go about to make easie things hard ; This many are guilty of in our age , who go into the Pulpit only to tie knots ; and think it their glory to amuse the people ; this savours more of pride than mercifulnesse .

4. Such as see others going on in sin , but do not tell them of it . When men declare their sin as Sodom , it is the Ministers duty to lift up his voice like a trumpet , and shew the house of Jacob their sin , Isa. 58.1 . Zeal in the Ministry , is as proper as fire on the Altar ; he who lets another sin , and holds his peace , is a man-slayer . That Sentinel deserves death , who sees the enemy approaching , and gives not warning , Ezek. 3 , 20.

5. Such as poyson souls with Error ; how dangerous is the leprosie of the head ! a Frenzy is worse than a Fever ; what shall we say to such Ministers as give poyson to their people in a golden cup ? are not these unmerciful ? others there are , ( unworthy the name of Ministers ) itineraries , the Divels journey men , who ride up and down , and with Satan , compasse the earth , to devour souls ; it would pity ones heart to see poor unstable creatures misled by rude and illiterate men , who diet the people with blasphemy and non-sence , and make them fitter for Bed-lam , than the New Jerusalem ; all these are unmerciful to souls .

Let me beseech all that fear God , to shew soul-mercy . Strengthen the weak , reduce the wandring , raise up them that are fallen , James 5.20 . He which converteth the sinner from the error of his way , shall save a soul from death .

SECT. 2.

Shewing that Christians must be tender of one anothers names .

2. WE must be merciful to the names of others . A good name is one of the greatest blessings upon earth ; no chaine of Pearl doth so adorn as this ; it being so , we ought to be very tender of names . They are to be accounted in an high degree unmerciful , who make no conscience of taking away the good names of their brethren . Their throats are open Sepulchres to bury the fame and renown of men , Rom. 3.13 . 'T is a great cruelty to murder a man in his name , Cant. 5.7 . The keepers of the wall took away my vaile from me ; some Expositors interpret it of her honour and fame , which did cover her as a beautiful vail . The ground of this unmercifulnesse to names is ,

1. Pride . Pride is such a thing as cannot endure to be out-shined ; it loves not to see it self exceeded in parts , and eminency ; therefore will behead another in his good name that he may appear something lower : The proud man will be pulling down of others in their reputation , and so by their Eclipse he thinks he shall shine the brighter ; the breath of a proud man causeth a blast or mildew upon fame .

2. Envy . 1 Pet. 2.1 . An envious man maligns the dignity of another , therefore seeks to mischief him in his name ; Religion teacheth us to rejoyce in the esteem and same of others . Rom. 1.8 . I thank my God for you all , that your faith is spoken of throughout the whole world . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is divulged with fame . A good report is a credit to Religion . Heb. 11.4 . If persons professing godliness have not a good name , Religion will have no very good name ; but envy , consulting with the Divel , lays a Train , and fetches fire from hell to blow up the good name of another .

Quest. How many wayes may we be unmerciful to the names of others ? Quest.

Answ. Divers ways : 1. By misreporting them , a sin Answ. 1 forbidden : Exod. 23.1 . Thou shalt not raise a false report . Eminency is commonly blasted by flander . Psal. 64.3 . Their tongues are as arrows shot out . The tongue of a slanderer shoots out words to wound the fame of another , and make it bleed to death : The Saints of God in all Ages have met with unmerciful men , who have fathered things upon them that they have not been guilty of Surius the Jesuite reported of Luther , that he learned his Divinity of the Divel , and that he dyed drunk ; but Melancthon , who wrote his life , affirms that he dyed in a most pious , holy manner , and made a most excellent prayer before his death : It was Davids complaint , Psal. 35.11 . They laid to my charge things which I knew not . The Greek word for Divel , signifies slanderer , 1 Tim. 3.11 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not slanderers ; in the Greek it is not Divels . Some think it is no great matter to defame and traduce another ; but know , this is to act the part of a Devil . O how many unmerciful men are there , who indeed go for Christians , but play the Divel in venting their lyes and calumnies ! wicked men in Scripture are called Dogs , Psal. 22.16 . Slanderers are not like those Dogs which licked Lazarus his soars to heal them ; but like the Dogs which are Jezebel , they rend and tear the precious names of men . Valentinian the Emperour did decree , Capitali sententiae subjugandum , that he who was openly convicted of this crime of slander , should dye for it : And Pope Gregory did decree that such a person should be excommunicate , and not have the Communion given him ; I think it was a just Decree .

Answ. 2 2. We are unmerciful to the names of others when we receive a slander , and then report what we hear . Lev. 19.16 . Thou shalt not go up and down as a Tale-bearer among thy people . A good man doth not evil to his Neighbour , nor taketh up a reproach against his Neighbour , Psal. 15.3 . We must not only not raise a false report , but not take it up . To divulge a report before we speak with the party , and know the truth of it , is unmercifulness , and cannot acquit itself of sin . The same word in the Hebrew , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to raise a slander , signifies to receive it : Exod. 23.1 . The receiver is even as bad as the Thief ; it is well if none of us have ( in this sense ) received stollen goods ; when others have stollen away the good names of their Brethren , have not we received these stollen goods ? there would not be so many to broach false rumors , but that they see this liquor pleaseth other mens tast .

Answ. 3 3. We deal unmercifully with the names of others , when we diminish from their just worth and dignity ; when we make more of their infirmities , and less of their vertues . Jam. 4.11 . Speak not evil one of another . I have read a story of one Idor an Abbot , that he was never heard to speak evil of any man . Saint Austin could not endure that any should eclipse and lessen the fame of others ; therefore wrote those two Verses upon his Table . Quisquis amat dictis absentum rodere famam , Hanc mensam vetitam noverit esse sibi . Whosoever loves anothers name to blast , This Table is not for him , let him fast . Wicked men are still paring off the credit of their Neighbours , and they make thick parings ; they pare off all that is good ; nothing is left but the Kore , something that may tend to their disparagement . Unmerciful men know how to boile a Quart to a Pint ; they have a Divellish Art so to extenuate and lessen the merit of others , that it is even boiled away to nothing . Some , though they have not the power of Creation , yet they have the power of Annihilation . They can sooner annihilate the good which is in others , than imitate it .

4. We are unmerciful to the names of others , when we know them to be calumniated , yet do not vindicate Answ. 4 them . A man may sometimes as well wrong another by silence as slander ; he who is merciful to his brother , is an Advocate to plead in his behalf when he is injuriously traduced ; when the Apostles , who were filled with the wine of the Spirit , were charged with drunkenness , Peter vindicated them openly , Acts 2.15 . A merciful man will take the dead flie out of the box of oyntment .

5. They are in an high degree unmerciful to the names Answ. 5 of others , who bear false witness against them . Psal. 27.11 . Exod. 23.1 . Put not thy hand with the wicked to be a false witness . Putting the hand , is taking an Oath falsly ; as when a man puts his hand upon the book , and swears to a lye ; so Tostatus expounds it ; this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , false witness is a two-edged sword ; the party forsworn wounds anothers name , and his own soul . A false witness is compared to a Maul or Hammer , Prov. 25.18 . It is true in this sense , because he is hardened , 1. In impudency ; he blusheth at nothing . 2. In unmercifulness : There is no softness in a Maul or Hammer ; nor is there any relenting , or bowels to be found in a false witness . All these wayes men are unmerciful to the names of others .

Use . Exhort . Use . Let me perswade all Christians , as they make conscience of Religion , so to shew mercy to the names of others ; be very chary and tender of mens good name● Consider ,

1. What a sin it is to defame any man : Tit. 3.2 . 1 Pet. 2.1 . Laying aside all envies and evil speakings ; Envy and evil speaking are put together ; laying aside .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Putting away , as a man would put away a thing from him with indignation ; as Paul shook off the Viper , Acts 28.5 .

2. The injuriousness of it ; thou that takest away the good name of another , woundest him in that which is most dear to him ; better take away a mans life than his name ; by eclipsing his name thou buriest him alive ; it is an irreparable injury ; aliquid haerebit . — A wound in the name is like a flaw in a Diamond , or a stain in Azure , which will never out ; no Physician can heal the wounds of the tongue .

3. God will require it at mens hands ; if idle words must be accountable for , shall not reproachful slanders ? God will make inquisition one day as well for names , as for blood . Let all this perswade to Caution and Circumspection ; you would be loth to steal the goods of others ; a mans name is of more worth ; and he that takes away the good name of another , doth sin more than if he had taken the corn out of his Field , or the wares out of his Shop .

Especially , take heed of wounding the names of the godly : God hath set a Crown of honour on their head , and will you take it off ? Numb. 12.8 . Wherefore then were you not afraid to speak against my servant Moses ? To defame the Saints , is no less than the defaming God himself , they having his picture drawn upon them , and being members of Christ . Oh think how ill Christ will take this at your hand another day ! it was under the old Law a sin to defame a Virgin , and what is it to calumniate Christs Spouse ? Are the names of the Saints written in heaven , and will you blot them out upon earth ? Be merciful to the names of others .

SECT. 3.

Mercy in some cases to be extended to the Estates of others , and that Christians must not take the summum jus .

3. BE merciful to the Estates of others . If a man be thy debtor , and Providence hath frowned upon him , that he hath not wherewithal to pay , do not crush him when he is sinking , but remit something of the rigour of the Law ; Blessed are the merciful * * Justitia sine misericordia , non est justitia , sed crudelitas . . The wicked are compared to Beasts of prey , that live upon rapine and spoil , they care not what mischief they do . Psal. 10.9 . He lyeth in wait secretly , as a Lyon in his Den , he doth catch the poor when he draweth him into his net . Chrysostom saith , the drawing into the Net , is , when the Rich draw the Poor into Bonds , and in case of non-payment at the day , the Bond being forfeited , seize upon all they have ; 't is not justice , but cruelty , when others lie at our mercy , to be like that hard-hearted Creditor in the Gospel , who took his Debtor by the throat , saying , Pay me what thou owest , Matth. 18.28 . God made a Law , Deutr. 24.6 . No man shall take the nether or the upper milstone to pledge , for he taketh a mans life to pledge : If a man had lent another money , he must not take both his milstones for a pawn ; he must shew mercy , and leave the man something to get a livelihood with ; we should in this imitate God , who in midst of anger remembers mercy . God doth not take the extremity of the Law upon us ; but when we have not to pay , if we confess the debt , he freely forgives : Prov. 28.13 . Matth. 18.27 .

Not but that we may justly seek what is our own ; but if others be brought low , and submit , we ought in conscience to remit something of the debt . Blessed are the merciful .

SECT. 4.

Shewing that Christians must be merciful to the offences of others .

4. WE must be merciful to the offences of others , be ready to shew mercy to them which have injured you . Thus Stephen the Proto-martyr , Act. 7.60 . he kneeled down and cryed with a loud voyce , Lord , lay not this sin to their charge . When he prayed for himself , he stood ; but when he came to pray for his enemies , he kneeled down * * Pro se orans stat & crigitur , pro lapidantibus flectit genua . Bern. ; to shew saith Bernard , his earnestness in prayer , and how greatly he desired that God would forgive them ; this is a rare kind of mercy . Prov. 19.11 . It is a mans glory to pass over a transgression . Mercy in forgiving injuries , as it is the touch-stone , so the Crown of Christianity ; Bishop Cranmer was of a merciful disposition ; if any who had wronged him came to desire a curtesie of him , he would do all that lay in his power for him ; insomuch that it grew to a Proverb , Do Cranmer an injury , and he will be your friend as long as he lives . To overcome evil with good , and answer malice with mercy , is truly heroical , and renders Religion glorious in the eyes of all ; But I wave this , and proceed .

SECT. 5.

That mercy must be extended to the supplying the wants of others .

WE must be merciful to the wants of others . This the text chiefly intends ; a good man doth not like the Snake , twist within himself ; his motion is direct , not circular : he is ever merciful and lendeth , Psal. 37.26 . This merciful charity to the wants of others , stands in three things .

1. A judicious consideration , Psal. 41.1 . Blessed is he that considereth the poor : and you must consider four things .

1. It might have been your own case ; you your selves might have stood in need of anothers charity , and then how welcom and refreshing would those streams have been to you ?

2. Consider , how sad a condition poverty is . Though Chrysostom calls poverty the high-way to heaven ; yet he that keeps this road , will go weeping thither , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Consider the poor , behold their tears , their sighs , their dying groans ; look upon the deep furrows made in their faces , and consider if there be not reason why you should scatter your seed of mercy in these furrows ? Pro pallio vestem laceram , pro pulvinari lapidem — the poor man feeds upon sorrow , he drinks tears , Psal. 80.50 . like Jacob , in a windy night he hath the clouds for his canopy , and a stone for his pillow .

Nay farther , consider , that oftentimes poverty becomes not only a crosse , but a snare ; it exposeth to much evil , which made Agur pray , Give me not poverty , Prov. 3.8 * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . want puts men upon indirect courses . The poor will venture their souls for money ; which is like throwing Diamonds at Payrtrees ; If the rich would wisely consider this , their Alms might prevent much sin .

3. Consider , why the wise God hath suffered an inequality in the world : it is for this very reason , because he would have mercy exercised . If all were rich , there were no need of Alms , nor could the merciful man have been be so well known . If he that travelled to Jericho , had not been wounded , and left half dead , the good Samaritan who poured oyle and wine into his wounds , had not been known .

Hectora quis nosset , foelix si Troja fuisset ?

4. Consider , how quickly the ballance of Providence may turn ; we our selves may be brought to poverty , and then it will be no small comfort to us that we relieved others , while we were in a capacity to do it . Eccles. 11.2 . Give a portion to seven , and also to eight ; for thou knowest not what evil shall be upon the earth . We cannot promise our selves always Halcyon dayes ; God knows how soon any of us may change our pasture ; the Cup which now runs over with wine , may be filled with the waters of Marah , Ruth 1.21 . I went out full and the Lord hath brought me home again empty . How many have we seen like Bajazet , and Bellizarius , invested with great Lordships and possessions , who have on a sudden brought their Mannor to a morsel ?

— Irus erit subito qui modo Croesus erat . —

So that it is wisdom ( in this sence ) to consider the wants of others . Remember how soon the scene may alter ; we may be put in the poors dresse ; and if adversity come , it will be no trouble of mind to us to think that while we had an estate we did lay it out upon Christs indigent members ; this is the first thing in mercifulnesse , a judicious consideration .

2. A tender commiseration , Isa. 58.10 . If thou draw out thy soul to the hungry . Bounty begins in pity ; the Hebrew word for Mercy 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies bowels . Christ first had compassion on the multitude , then he wrought a miracle to feed them , Matth. 15.32 . * * Quis ignorat ex ●a appellatione esse misericordiam , quod miserum c●r faciat co●dolent●s ali●no malo . Aug. Tom. 1. l. 1. Charity which wants compassion is bruitish . The bruit creatures can relieve us many wayes , but cannot pity us . 'T is a kind of cruelty ( saith Quintilian ) to feed one in want , and not to sympathize with him . True Religion begets tendernesse ; as it melts the heart in tears of contrition towards God , so in bowels of compassion towards others * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Gr. Naz. Isa. 11.16 . My bowels shall sound as an harp . Let me allude , when our bowels of pity sound , then our alms make sweet musick in the eares of God .

3. Mercifulnesse consists in a liberal contribution , Deut. 15.8 . If there be a poor man within thy gates , thou shalt open thy hand wide unto him . The Hebrew word to disperse 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Psal. 112.9 . signifies a largness of bounty * * Non habet hic locum sordida tenacitas . Muscul . ; it must be like water that over-flows the banks . Non tenuiter erogandunt pauxillum aliquid . If God hath enriched men with estates , and made his candle ( as Job saith ) to shine upon their tabernacle , they must not incircle , and ●ngrosse all to themselves , but be as the Moon which having received its light from the Sun , lets it shine to the world . The Ancients , as Basil and Lorinus observe , made oyle to be the embleme of charity * * Olcum charitatis symbolum . ; the golden oyle of mercy , must like Aarons oyle , run down upon the poor , which are the lower skirts of the garment ; this liberal disbursement to the wants and necessities of others , God commands . Grace compels .

Reason 1 1. God commands ; there is an express Statute-Law , Lev. 25.35 . If thy brother be waxen poor , and fallen in decay with thee , then thou shalt relieve him . The Hebrew word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 thou shalt strengthen him ; put under him a silver Crutch when he is falling . 'T is worth our observation what great care God took of the poor , besides what was given them privately ; God made many Laws for the publick and visible relief of the poor . Exod. 23.11 . The seventh year thou shalt let the Land rest , and lie still , that the poor of thy people may eat . Gods intention in this Law was , that the poor should be liberally provided for ; they might freely eat of any thing which did grow of itself this seventh year * * Ordinabatur ad commodum pauperum . Cornel. a lap . ; whether of Herbs , Vines or Olive-trees : If it be asked how the poor could live only on these fruits , there being ( as it is probable ) no corn growing then ? for answer , Cajetan is of opinion , they lived by selling these fruits , and so converting them into money , lived upon the price of the fruits .

There is another Law made , Lev. 19.9 . And when ye reap the Harvest of your Land , thou shalt not wholly reap the corners of thy Field , neither shalt thou gather the gleanings of thy Harvest . See how God indulged the poor , some corners of the Field were for the poors sake to be left uncut ; and when the Owners did reap , they must not go too near the Earth with their Sickle ; the Vulgar Latine reads it , non tondebis usque ad solum , thou shalt not shear to the very ground . Something like an after-crop must be left ; the shorter ears of corn , and such as did lie bending to the ground , were to be reserved for the poor , saith Tostatus .

And God made another Law in favour of the poor , Deutr. 14.28 . At the end of three years thou shalt bring forth the tythe of thy increase the same year , and thou shalt lay it up in thy gates , and the Levite and the fatherless , and the widow which are within thy gates , shall come , and shall eat , and be satisfied . The Hebrews write that every third year , besides the first tythe given to Levi , which was called the perpetual tythe , Num. 18.21 ▪ the Jews did set apart another tythe of their increase for the use of the Widows and Orphans , and that was called the tythe of the poor , Sol. Jarchi . Besides , at the Jews solemn Festivals , the poor were to have a share , Deutr. 16.11 .

And as relieving the necessitous was commanded under the Law , so it stands in force under the Gospel . 1 Tim. 6.17 , 18. Charge them that be rich in this world , that they 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , do good , that they be rich in good works , &c. 'T is not only a counsel , but a charge ; and the non-attendency to it runs men into a Gospel - praemunire . Thus we have seen the mind of God in this particular of charity ; let all good Christians comment upon it in their practice ; what benefit is there of gold while it is imbowel'd and lock up in the Mine ? and what is it the better to have a great Estate , if it be so hoarded and cloistered up , as never to see the light ?

2. As God commands , so grace compels to works of mercy and beneficence . 2 Cor. 5.14 . The love of Christ constraineth . Grace comes with Majesty upon the heart ; 't is not in sermone , but virtute ; grace doth not lie as a sleepy habit in the soul , but will put forth it self in vigorous and glorious actings ; grace can no more be conceal'd than fire ; like new wine , it will have vent ; grace doth not lie in the heart as a stone in the Earth , but as seed in the Earth * * Si operari renuit gratia non est . , it will spring up into good works .

SECT. 6.

Containing a Vindication of the Church of England .

Use 1 Use 1. Inform. IT may serve to justifie the Church of England against the calumny of malevolent men : Inform. Julian upbraided the Christians that they were Solifidians ; and the Church of Rome layes upon us this aspe●sion , that we are against good works ; indeed we plead not for the merit of them , but we are for the use of them . Titus 3.14 . Let ours also learn to maintain good works for necessary use . We preach they are needful both necessitate praecepti , and medii * *

Asserunt Pontificii bona opera 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 esse peccati , mortis terrores vincere , neque misericordiâ Dei , & propitiatore Christo egere , quas in operibus opiniones ut impias damnamus . Melanct. de Justif .

Debitorem ipse se Dominus fecit , non accipiendo sed promittendo . Austin in Psal. 83.

: We read the Angels had wings , and hands under their wings , Ezek. 1.8 . It may be emblematical of this truth , Christians must not only have the wings of faith to flie , but hands under their wings to work the works of mercy . Tit. 3.8 . This is a faithful saying , and these things I will that you maintain constantly , that they which have believed in God , might be careful to maintain good works . The Lamp of faith must be filled with the oyle of charity ; faith alone justifies , but justifying faith is not alone ; you may as well separate weight from lead , or heat from fire , as works from faith ; good works , though they are not the causes of salvation , yet they are evidences ; though they are not the foundation , yet they are the superstructure * * Bona opera sunt via ad regnum , non causa regnandi . Bern. : Faith must not be built upon works , but works must be built upon faith . Rom. 7.4 . Ye are married to another , that ye should bring forth fruit unto God . Faith is the grace which marries Christ , and good works are the children which faith bears ; for the vindication of the Doctrine of our Church , and in honour of good works , I shall lay down these four Aphorisms .

1. Works are distinct from faith ; 't is vain to imagine Aphor. 1 that works are included in faith , as the Diamond is inclosed in the Ring ; no , they are distinct , as the sap in the Vine is different from the Clusters that grow upon it .

2. Works are the touch-stone of faith : Shew me Aphor. 2 thy faith by thy works , Jam. 2.18 . * * Sicut se res habet ad esse , ita ad operari . Aquin. Works are faiths letters of credence to shew ; if , saith Saint Bernard , thou seest a man in operibus strenuum , full of good works , then by the Rule of charity thou art not to doubt of his faith : We judge of the health of the body by the pulse , where the blood stirs and operates ; O Christian , judge of the health of thy faith by the pulse of mercy and charitableness ; it is with faith , as with a Deed in Law ; To make a Deed valid , there are three things requisite ; the Writing , the Seal , the Witnesses ; so for the tryal and confirmation of faith there must be these three things ; the Writing , the Word of God ; the Seal , the Spirit of God ; the Witnesses , good works . Bring your faith to this Scripture-touch-stone ; faith doth justifie works , works do testifie faith .

3. Works do honour faith ; these fruits adorn the Aphor. 3 Trees of righteousness ; let the liberality of thy hand ( saith Clemens Alexandrinus ) be the ornament of thy faith , and wear it as an holy bracelet about thy wrists . Job 29.15 . I was eyes to the blind , and feet was I to the lame ; I put on righteousness , and it cloathed me ; my judgement was as a Robe and a Diadem . While Job was the poors Benefactor and Advocate , this was the Ensign of his honour , it cloathed him as a Robe , and crowned him as a Diadem . This is that takes off the odium and obloquy , and makes others speak well of Religion , when they see good works as hand-maids waiting upon this Queen .

Aphor. 4 4. Good works are in some sense more excellent than faith ; in two respects .

1. Because they are of a more noble diffusive nature ; though faith be more needful for our selves , yet good works are more beneficial to others ; faith is a receptive grace * * Fidei est accipere , charitatis distribuere . Aug. , it is all for self-interest , it moves within its own Sphere . Works are for the good of others ; and it is a more blessed thing to give , than to receive .

2. Good works are more visible and conspicuous than faith . Faith is a more occult grace , it may lie hid in the heart and not be seen ; but when works are joyned with it , now it shines forth in its native beauty ; though a Garden be never so decked with Flowers , yet they are not seen till the light comes ; so the heart of a Christian may be enriched with faith , but it is like a Flower in the night , it is not seen till works come ; when this light shines before men , then faith appears in its orient colours .

SECT. 7.

A check to the unmerciful .

2. IF this be the Effigies of a good man , that he is of a Use 2 merciful disposition , then it doth sharply reprove those that are far from this temper ; Reproof . their hearts are like the scales of the Leviathan , shut up together as with a close seal , Job 41.15 . They move only within their own circle , but do not indulge the necessities of others ; Job 41.15 . they have a flourishing Estate , but like him in the Gospel , they have a withered hand , and cannot stretch it out to good uses . They have all , quoad 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not quoad 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , these are a Kin to the Churl Nabal . 1 Sam. 25.11 . Shall I take my bread , and my water , and give it unto men whom I know not whence they be ? It was said of the Emperour Pertinax , he had a large Empire , but a narrow scanty heart * * Augustum imperium , angustum animum . .

There was a Temple at Athens , which was called the Temple of mercy , it was dedicated to charitable uses ; and it was the greatest reproach to upbraid one with this , that he had never been in the Temple of mercy ; 't is the greatest disgrace to a Christian to be unmerciful : Covetous men while they enrich themselves , they debase themselves , setting up a Monopoly , and committing Idolatry with Mammon ; thus making themselves lower than their angels , as God made them lower than his Angels . In the time of Pestilence it is sad to have your houses shut up , but it is worse to have your hearts shut up . How miserable is it to have a Sea of sin , and not a drop of mercy ? Covetous hearts like the Leviathan , are firm as a stone , Job 41.24 . One may as well extract oyle out of a flint , as the golden oyle of charity out of their flinty hearts . The Philosopher saith , that the coldness of the heart is a presage of death * * Corde infrigidato , moritur animal . : When mens affections to works of mercy are frozen , this coldness at heart is ominous , and doth sadly portend that they are dead in sin . We read in the Law that the Shell-fish was accounted unclean ; this might probably be one Reason , because the meat of it was inclosed in the Shell , and it was hard to come by . They are to be reckoned among the unclean , who inclose all their Estate within the Shell of their own Cabinet , and will not let others be the better for it . How many have lost their souls by being so saving !

There are some who perhaps will give the poor good words , and that is all * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ignat. ; Jam. 2.15 . If a brother or sister be naked , and destitute of food , and one of you say to them , Depart in peace , be ye warmed and filled , notwithstanding you give them not those things which are needful , what doth it profit ? Good words are but a cold kind of charity * * Veritas fundatur in aliquo esse . , the poor cannot live as the Camelion upon this Ayre ; let your words be as smooth as oyle , they will not heal the wounded ; let them drop as the honey-comb , they will not feed the hungry . 1 Cor. 13.1 . Though I speak with the tongue of Angels , and have not charity , I am but as a tinkling Cymbal . 'T is better to be Charitable as a Saint , than Eloquent as an Angel . Such as are cruel to the poor , let me tell you , you unchristian your selves ; unmercifulness is the sin of the Heathen , Rom. 1.31 . While you put off the bowels of Mercy , you put off the badge of Christianity . Saint Ambrose saith , that when we relieve not one whom we see ready to perish with hunger , we are guilty of his death * * Pasce fame morientem ; si non paveris , occi●isti . Ambr. . If this Rule hold true , there are more guilty of the breach of the sixth Commandment , than we are aware of . St. James speaks a sad word , Jam. 2 , 13. For he shall have judgement without mercy , that shewed no mercy . How do they think to find mercy from Christ , who never shewed mercy to Christ in his members ? Dives denied Lazarus a crumb of bread , and Dives was denied a drop of water : At the last day behold the sinners Inditement ; Matth. 25.42 . I was an hungred , and ye gave me no meat ; I was thirsty , and ye gave me no drink . Christ doth not say Ye took away my meat , but Ye gave me none , ye did not feed my members ; then follows the sentence , Ite maledicti , Depart from me ye cursed . When Christs poor come to your doors , and you bid them Depart from you , the time may come when you shall knock at heaven gate , and Christ will say , Go from my door , Depart from me ye cursed .

In short , Covetousness is a foolish sin ; God gave the Rich man in the Gospel that appellation , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Thou fool , Luk. 12.20 . The Covetous man doth not enjoy what he doth possess ; he imbitters his own life , he discruciates himself with care , either how to get , or how to increase , or how to secure an Estate ; and what is the issue and result ? often as a just reward of sordid penuriousness , God doth blast and wither him in his outward Estate : That saying of Gregory Nazianzene * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. is to be seriously weighed , God many times lets the Thief take away , and the Moth consume that which is injuriously and unmercifully with-held from the poor .

Before I leave this Use , I am sorry that any who go for honest men , should be brought into the Inditement ; I mean , that any Professors should be impeached as guilty of this sin of covetousness and unmercifulness . Sure I am Gods Elect , put on bowels , Col. 3.12 . I tell you , these devout Misers are the reproach of Christianity ; they are wens and spots in the face of Religion . I remember Aelian in his History , reports that in India there is a Griffin having four feet and wings , his Bill like the Eagles ; 't is hard whether to rank him among the Beasts , or the Fowle : So I may say of penurious Votaries , they have the wings of profession , by which they seem to flie to heaven , but the feet of Beasts , walking on the Earth , and even licking the dust ; 't is hard where to rank these , whether among the godly , or the wicked : Oh take heed , that seeing your Religion will not destroy your Covetousness , at last your Covetousness doth not destroy your Religion . The Fabulist tells a Story of the Hedge-hog , that came to the Coney-Burroughs in stormy weather , and desired Harbour , promising that he would be a quiet Ghuest ; but when once he had gotten entertainment , he did set up his prickles , and did never leave till he had thrust the poor Coneys out of their Burroughs : So Covetousness , though it hath many fair pleas to insinuate , and wind it self into the heart , yet assoon as you have let it in , this Thorn will never leave pricking till it hath choaked all good beginnings , and thrust all Religion out of your hearts .

SECT. 8.

Perswading to mercifulness .

Use 3 Use 3 I Proceed next to the Exhortation , to beseech all Christians to put on bowels of mercies , Exhort . be ready to indulge the miseries and necessities of others , Saint Ambrose calls charity the summe of Christianity ; and the Apostle makes it the very definition of Religion , James 1. ult. Pure Religion , and undefiled before God , and the Father , is this , to visit the fatherlesse and the widows in their affliction . The Hebrew word for poor 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 seu , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies one that is empty , or drawn dry * * Exhaustus , opibus attenuatus . Drusius . . So the poor are exhausted of their strength , beauty , substance , like Ponds they are dryed up ; therefore let them be filled again with the silver streams of Charity . The poor are tanquam in Sepulchro , as it were in the Grave , the comfort of their life is buried ; Oh Christians , help with your merciful hands to raise them out of the Sepulchre : God sendeth his springs into the vallies , Psal. 104.10 . Let the springs of your liberality run among the vallies of poverty ; your sweetest and most benigne influences should fall upon the lower grounds : What is all your seeming devotion without bounty and mercifulness ? I have known many saith Basil , pray and fast , but relieve not such as are in distress ; they are for a zeal that will put them to no charges * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Basil . : What are they the better ( saith he ) for all their seeming vertue ? we read the incense was to be laid upon the fire , Lev. 16.13 . The flame of Devotion must be perfumed with the incense of Charity . Aaron was to have a Bell and a Pomgranate ; the Pomgranate , as some of the Learned observe , was a Symbol of good works . They want the Pomgranate ( saith Gregory Nazianzene ) who have no good works . The wise men did not only bow the knee to Christ , but present him with gold , myrrhe , and franckincense , Matth. 2.11 . Pretences of zeal are insufficient ; we must not only worship Christ , but bestow something upon his members ; this is to present Christ with gold and frankincense . Isaac would not bless Jacob by the voyce , but he feels and handles him , and supposing them to be Esau's hands , he blessed him . God will not bless men by their voyce , their loud prayers , their devout discourses ; but if he feel Esau's hands , if their hands have wrought good works , then he blesseth them .

Let me exhort you therefore to deeds of mercy , let your fingers drop with the myrhe of liberality * * Si desit charitas , frustra habentur caetera . Aug. ; sowe your golden seed ; in this sense it is lawful to put out your money to use , when you lay it out for good uses : Remember that excellent saying of Saint Austin , Give those things to the poor which you cannot keep , * * Da quod non potes retinere , ut recipias quod non potes ami●tere . that you may receive those things which you cannot lose † . There are many occasions of exercising your mercifulness . Pauper ubique jacet . — Hear the Orphans cry , pity the Widows tears . Some there are who want employment , it would do well to set their Wheel a going : Others , who are past employment ; be as eyes to the blind , and feet to the lame : Some , whole Families are sinking , if some merciful hand doth not help to shore them up . Before I press Arguments to liberality and munificence , there are three Objections lie in the way which I shall endeavour to remove .

Object . 1 Object . 1. We may give , and so in time come ourselves to want ?

Answ. Answ. Let Basil answer this : Wells ( saith he ) which have their water drawn , spring ever more freely * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Basil . . Prov. 11.25 . The liberal soul shall be made fat . Luther speaks of a Monastery in Austria , which was very rich while it gave annually to the poor , but when it left off giving , the Monastery began to decay . There is nothing lost by doing our duty ; an Estate may be imparted , yet not impaired . The flowers yield honey to the Bee , yet hurt not their own fruit : When the candle of prosperity shines upon us , we may light our Neighbour that is in the dark , and have never the less light our selves . Whatever is disbursed to pious uses , God doth bring it in some other way ; as the Loaves in breaking multiplied , or as the Widows oyle increased by pouring out , 1 Kings 17.16 .

Object . 2 Object . 2. I cannot do so much as others , Erect Churches , Build Hospitals , Augment Libraries , Maintain Scholars at the University ?

Answ. If you cannot do so much , Answ. yet do something ; let there be quantitas virtutis , though there be not quantitas molis . The Widows two Mites cast into the Treasury were accepted , Luke 21. God ( as Chrysostom observes * * Non 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Heinsius . ) looked not at the smalness of her gift , but the largeness of her heart . In the Law , he that could not bring a Lamb for an offering , if he brought but two Turtle-doves , it sufficed . We read , Exod. 35. the people brought gold and silver , and Goats hair , to the building of the Tabernacle ; on which place ( saith Origen ) I desire Lord , to bring something to the building of thy Temple ; if not gold to make the Mercy-seat on ; if not silk to make the Curtains on ; yet a little Goats hair , that I may not be found in the number of those that have brought nothing to thy Temple .

Object . 3. But I have not any thing to bestow upon Object . 3 the necessities of others .

Answ. 1. Hast thou to bestow upon thy lusts ? hast Answ. 1 thou money to feed thy pride , thy Epicurisme ? and canst thou find nothing to relieve the poor members of Christ ?

Answ. 2. Admit this excuse to be real , that you have Answ. 2 not such an Estate ; yet you may do something wherein you may express your mercy to the poor ; you may sympathize with them , pray for them , speak a word of comfort to them . Isa. 40.2 . Speak ye comfortably to Jerusalem . If you can give them no gold , you may speak a word in season which may be as apples of gold in pictures of silver : Nay more , you may be helpful to the poor , in stirring up others who have Estates to relieve them ; as it is with the wind , if a man be hungry , the wind will not fill him ; but it can blow the Sails of the Mill , and make it grind Corn for the use of man ; so though thou hast not an Estate thy self , to help him who is in want , yet thou mayst stir up others to help him ; thou mayst blow the Sails of their affections , causing them to shew mercy , and so mayst help thy brother by a Proxy .

Having answered these Objections , let me now pursue the Exhortation to mercifulness : I shall lay down several Arguments , which I desire may be weighed in the balance of reason and conscience .

Arg. 1 1. To be diffusively good , is the great end of our Creation . Eph. 2.10 . Created in Christ Jesus to good works . Every creature answers the end of its Creation ; the Star shines , the Bird sings , the Plant bears ; the end of life is service * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ignat. . He that doth not answer his end in respect of usefulness , cannot enjoy his end in respect of happiness . Many , saith Seneca , have been long in the world , but have not lived , they have done no good . Telluris inutile pondus . — An unuseful person serves for nothing but to cumber the ground ; and because he is barren in figs , he shall be fruitful in curses , Hebr. 6.8 .

Arg. 2 2. By this we resemble God , who is a God of mercy ; he is said to delight in mercy * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Mac. : Micah 7.18 . His mercies are over all his works , Psal. 145.9 . He requites good for evil ; like the clouds , which receive ill vapours from us , but return them to us again in sweet showres . There is not a creature lives but tastes of the mercies of God ; every Bird ( saith Ambrose ) doth in its kind sing Hymns of praise to God for his bounty ; but Men and Angels do in a more particular manner taste the cream and quintessence of Gods mercies .

1. What temporal mercies have you received ! every time you draw your breath , you suck in mercy ; every bit of bread you eat , the hand of mercy carves it to you ; you never drink but in a golden Cup of mercy .

2. What spiritual mercies hath God enriched some of you with ! pardoning , adopting , saving mercy ! The Picture of Gods mercy can never be drawn to the full ; you cannot take the breadth of his mercy , for it is infinite ; nor the heighth of it , for it reacheth above the clouds ; nor the length of it , for it is from everlasting to everlasting , Psal. 103.17 . The works of mercy are the glory of the God-head : Moses prays , Lord , shew me thy glory , Exod. 33.18 . Saith God , I will make all my goodness to pass before thee , Ver. 19. God doth account himself most glorious in the shining Robes of his mercy ; now by works of mercy we resemble the God of mercy ; we are bid to draw our Lines according to this Copy . Luke 6.36 . Be you merciful , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as your Father also is merciful .

3. Alms are a Sacrifice . Hebr. 13.16 . To do good , Arg. 3 and to communicate forget not , for with such Sacrifices God is well-pleased ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; when you are distributing to the poor , 't is as if you were praying , as if you were worshipping God . There are two sorts of Sacrifices ; Expiatory , the Sacrifice of Christs blood ; and Gratulatory , the Sacrifice of Alms. This ( saith holy Greenham ) is more acceptable to God than any other Sacrifice : Acts 10.4 . The Angel said to Cornelius , thy Alms are come up for a memorial before God . The backs of the poor are the Altar on which this Sacrifice is to be offered .

4. We our selves live upon Alms ; other creatures do Arg. 4 liberally contribute to our necessities ; the Sun hath not its light for it self , but for us ; it doth enrich us with its golden beams ; the Earth brings us a fruitful crop ; and to shew how joyful a mother she is in bringing forth , the Psalmist saith , the Vallies are covered with corn , they shout for joy , they also sing , Psal. 65.13 . One creature gives us wool , another oyle , another silk ; we are fain to go a begging to the Creation . Shall every creature be for the good of man , and man only be for himself ? how absurd and irrational is this !

Arg. 5 5. We are to extend our liberality by vertue of a membership . Isa. 58.7 . That thou hide not thy self from thy own flesh . The poor are ex eodem luto , they are fellow-members of the same body * * Pars est propter totum . : The members do by a Law of equity and sympathy contribute one to another ; the eye conveys light to the body , the heart blood , the head spirits ; that is a dead member in the body , which doth not communicate to the rest . Thus it is in the body Politick ; let no man think it is too far below him to mind the wants and necessities of others ; it is pity but that hand should be cut off which disdains to pluck a thorn out of the foot . It is spoken in the honour of that Renowned Princess , the Emperess of Theodosius the great , that she did her self visit the sick , and prepare relief for them with her own Imperial hands .

Arg. 6 6. We are not Lords of an Estate , but Stewards ; and how soon may we hear that Word , Redde rationem , Give an account of thy Stewardship , for thou mayst be no longer Steward ! Luke 16.2 . An Estate is a Talent to trade with ; it is as dangerous to hide our Talent * * Defosso auro incubare dicitur , qui pecuni am i●utilem detinet . Grotius . , as to spend it , Matth. 25.25 , 30. If the covetous man keep his gold too long , it will begin to rust , and the ●ust of it will witness against him , Jam. 5.3 .

Arg. 7 7. The Examples of others who have been Renowned for acts of mercy and munificence .

1. Our Lord Christ , a great Example of charity , he was not more full of merit than bounty . Trajan the Emperour did rend off a piece of his own Robe to wrap his souldiers wounds . Christ did more , he rent his flesh , he made a medicine of his body and blood to heal us , Isa. 53.5 . by his stripes ye are healed . Here was a pattern of charity without a parallel * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Greg. Myssen . .

2. The Jews are noted in this kind ; 't is a Rabbinical observation , that those who live devoutly among the Jews , distribute a tenth part of their estate among the poor ; and they give so freely ( saith Philo the Jew ) as if by giving they hoped to receive some great gratuity ; Now if the Jews are so devoted to works of mercy , who live without Priest , without Temple , without Messiah , shall not we much more who professe our faith in the blessed Messiah !

3. Let me tell you of Heathens ; I have read of Titus Vespasian , he was so inured to works of mercy , that remembring he had given nothing that day , cried out , diem perdidi , I have lost a day . 'T is reported of some of the Turks , that they have servants whom they employ on purpose to enquire what poor they have , and they send relief to them . And the Turks have a saying in their Alcoran , that if men knew what a blessed thing it were to distribute Alms , rather than spare , they would give some of their own flesh to relieve the poor . And shall not a Christians Creed be better than a Turks Alcoran ?

Let all this perswade to works of mercy .

Regia crede mihi res est succurrere lapsis . —

When poor indigent creatures , like Moses , are laid in the arke of bulrushes weeping , and ready to sink in the waters of affliction , be as temporal Saviours to them , and draw them out of the waters with a golden cord . Let the brests of your mercy nurse the poor ; be like the trees of the Sanctuary , * * Ezek. 47.12 . both for food and medicine † ; when distress'd and even starved souls are fainting , let your costly ingredients revive , and fetch spirits in them . Let others see the coats , and garments which you have made for the poor , Acts 9.39 .

Arg. 8 8. The sin of unmercifulnesse . 1. The unmercifull man is an unthankful man , and what can be said worse ? Thou to whom the Lord hath given an estate , thy cup runs over , but hast a miserly heart , and wilt not part with any thing for good uses ; 't is death to thee to relieve them that are dying ; know that thou art in the highest degree ungrateful ; thou art not fit for humane society ; The Scripture hath put these two together , unthankful , without natural affection , 2 Tim. 3.2 , 3. God may repent that ever he gave such men estates , and may say , as Hos. 2.9 . Therefore will I return and take away my corn , and my wine in the season thereof , and will recover my wooll and my flax .

2. The unmerciful man wants love to Christ ; all men would be thought to love Christ , and would be very angry with them that should question their love ; but do they love Christ who let the members of Christ starve ? No , these love their money more than Christ , and come under that fearful Anathema , 1 Cor. 16.22 .

Arg. 9 9. Lastly , I shall use but one argument more to perswade to works of mercy , and that is the reward which follows Alms-deeds ; giving of Alms is a glorious work ; and let me assure you , it is no unfruitful work * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Theod. . Whatsoever is disbursed to the poor , is given to Christ , Mat. 25.40 . Inasmuch as you have done it to one of the least of these my brethren , ye have done it unto me . The poor mans hand is Christs Treasury * * Manus pauperis est Christi gazophylacium . Chrysolog . , and there is nothing lost that is put there . Quicquid in terra jacenti porrigitis , sedenti in caelo datis . The text saith the merciful shall obtain mercy ; in the Greek it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they shall be bemercified . What is it we need most ? is it not mercy ? pardoning , and saving mercy ? What is it we desire most on our death-bed ? is it not mercy ? Thou that shewest mercy , shalt find mercy ; thou that pourest in the oyle of compassion to others , God will pour in the golden oyle of salvation into thee , Matth. 7.2 . The Shunamite woman shewed mercy to the Prophet , and she received kindnesse from him another way , 2 Kings 4. She welcommed him to her house , and he restored her dead child to life ; they that sow mercy , shall reap in kind , they shall obtain mercy ; such is the sweetnesse and mercifulnesse of Gods nature , that he will not suffer any man to be a loser . No kindnesse shewed to him shall be unregarded or unrewarded . God will be in no mans debt for a cup of cold water , he shall have a draught of Christs warme blood to refresh his soul , Heb. 6.10 . For , God is not unrighteous to forget your work and labour of love which you have shewed toward his name , in that you have ministred to the Saints , &c. Gods mercy is a tender mercy , a pure mercy , a rich mercy ; mercy shall follow and overtake the merciful man ; he shall be rewarded 1. In this life . 2. In the life to come .

1. The merciful man shall be rewarded in this life ; he shall be blessed ,

1. In his Person . Psal. 41.1 . Blessed is he that considers the poor . Let him go whether he will , a blessing goes along with him ; he is in favour with God , God casts a smiling aspect upon him .

2. Blessed in his name . Psal. 112.6 . He shall be had in everlasting remembrance . When the Niggards name shall rot , the name of a merciful man shall be embalmed with honour , and give forth its scent as the wine of Lebanon .

3. Blessed in his Estate . Omni rerum copia affluet . Prov. 11.25 . The liberal soul shall be made fat . He shall have the fat of the Earth , and the dew of Heaven . He shall not only have the Venison , but the blessing .

4. Blessed in his Posterity . Psal. 37.26 . He is ever merciful , and lendeth ; his seed is blessed . He shall not only leave an Estate behind , but a blessing behind to his children ; and God will see that the entail of that blessing shall not be cut off .

5. Blessed in his Negotiations . Deutr. 15.10 . For this thing the Lord thy God shall bless thee in all thy works , and in all that thou puttest thine hand unto . The merciful man shall be blessed in his building , planting , journying ; whatever he is about , a blessing shall empty it self upon him . Quicquid calcaverit rosa fiet . — He shall be a prosperous man ; the honey-comb of a blessing shall be still dropping upon him .

6. Blessed with long life . Psal. 41.2 . The Lord will preserve him , and keep him alive * * Restituet eum Deus , qui a●ea morti vicinus fuit & longiore vita donabit . Mollerus . . He hath helped to keep others alive , and God will keep him alive : Is there any thing then lost by mercifulness ? it spins out the silver thread of life ; many are taken away the sooner for their unmercifulness ; because their hearts are streightned , their lives are shortned .

2. The merciful man shall be rewarded in the life to come . Arist. Rhet. Aristotle joyns these two together , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , liberality and utility . God will reward the merciful man hereafter , though not for his works , yet according to his works . Revel. 20.12 . I saw the dead , small and great stand before God , and the Books were opened , and the dead were judged out of those things which were written in the books according to their works . As God hath a bottle to put our tears in , so he hath a book to write our alms in ; as God will put a vail over his peoples sins , so he will in free-grace set a Crown upon their works : The way to lay up , is to lay out ; other parts of our Estate is left behind * * Eccl. 2.18 , 19. ; but that which is given to Christs poor , is hoarded up in heaven ; that is a blessed kind of giving , which though it makes the purse lighter , it makes the Crown heavier .

You that are mercifully inclined , remember whatever alms you distribute ,

1. You shall have good security . Eccles. 11.1 . Luk. 6.38 . Prov. 19.17 . He that gives to the poor , lends to the Lord , and that which he hath given will he pay him again . There is Gods Counter-band to save you harmless , which is better security than any PUBLICK FAITH ; yet here is our Unbelief and Atheism , We will not take Gods bond ; we commonly put our deeds of mercy among our desperate debts .

2. You shall be paid with over-plus ; for a wedge of gold which you have parted with , you shall have a weight of glory ; for a cup of cold water , you shall have Rivers of pleasure , which run at Gods right hand for evermore . The interest comes to infinitely more than the principal : Pliny writes of a Country in Affrica , where the people for every bushel of seed they sowe , receive an hundred and fifty fold increase . For every penny you drop into Christs Treasury , you shall receive above a thousand fold encrease ; your after-crop of glory will be so great , that though you are still reaping , you will never be able to Inne the whole Harvest ; let all this perswade rich men to honour the Lord with their substance .

SECT. 9.

Containing Directions in shewing mercy .

BEfore I conclude this Subject , let me lay down some Rules briefly concerning works of mercy .

Rule . 1 1. Charity must be free . Deutr. 15.10 . Thou shalt give , and thy heart shall not be grieved , &c. that is , thou shalt not be troubled at parting with thy money ; he that gives grievingly , gives grudgingly ; it is not a gift , but a tax ; charity must flow like spring-water * * Non quaeritur quantum , sed quo animo detur . Ambr. ; the heart must be the Spring , the hand the Pipe , the poor the Cistern ; God loves a chearful giver . Be not like the Crab , which hath all the ver-juyce squeezed and pressed out . You must not give to the poor , as if you were delivering your purse on the High-way : Charity without alacrity , is rather a Fine than an Offering ; 't is rather doing of pennance , than giving of alms ; charity must be like the myrrhe which drops from the Tree without cutting or forcing * * Beneficium est magis affectu , quam effectu . Seneca . .

Rule . 2 2. We must give that which is our own : Isa. 58.7 . To deal thy bread to the hungry ; it must be de tuo pane . The word for alms in the Syriack , signifies justice , to shew that alms must be of that which is justly gotten ; the Scripture puts them together , Micah 6.8 . To do justice , to love mercy ; we must not make ex Rapina Holocaustum , a Sacrifice of Sacriledge * * Qui male part● dispergit , injust●● ejus manet in saecu lum . Muscul . Isa. 61.8 . For I the Lord love judgement , I hate robbery for burnt-offering . He that shall build an Almes-house or Hospital with goods ill gotten , displays the Ensign of his pride , and sets up the Monument of his shame .

Rule . 3 3. Do all in Christ , and for Christ .

1. Do all in Christ ; labour that your persons may be in Christ . — We are accepted in him , Ephes. 1.6 . Origen , Chrysostom , and Peter Martyr affirm , that the best works not springing from faith are lost . The Pelagians thought to have posed Austin with that question , Whether it was sin in the Heathen to cloath the naked ? Austin answered rightly , The doing of good is not in it self simply evil , but proceeding of infidelity it becomes evil * * Non per se ipsum factum pro peccato babetur , &c . Titus 1.15 . To them that are unbelieving is nothing pure * * Matth. 7.18 . Hebr. 11.6 . . That fruit is most sweet and genuine , which is brought forth in the Vine , John 15.4 . Out of Christ all our Almes-deeds are but the fruit of the wilde Olive * * Faciunt gentes ea quae legis sunt Ethice , non Evangelice ; bona opera agunt , sed non bene . Macovii . loc. com . ; they are not good works , but dead works .

2. Do all for Christ ; namely , for his sake , that you may testifie your love to him ; Love mellows and ripens our Almes-deeds , it makes them a precious perfume to God * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Cyril . ; as Mary did out of love bring her oyntments and sweet spices to anoint Christs dead body ; so out of love to Christ , bring your oyntments , and anoint his living body , viz. Saints and Members .

4. Works of mercy are to be done in humility ; away Rule . 4 with ostentation ; the worm breeds in the fairest fruit , the moth in the finest cloth . Pride will be creeping into our best things ; beware of this dead flie in the box of oyntment . When Moses face did shine , he put a vail over it ; so while your light shines before men , and they see your good works , cover your selves with the vail of humility ; as the silk-worm , while she weaves her curious works , hides her self within the silk , and is not seen ; so we should hide our selves from pride and vain-glory .

'T was the sin of the Pharisees , while they were distributing alms , they did buccina canere , blow the Trumpet * * Nec illa perfecta est liberalitas si jactantiae causa largiaris . Ambrose . , Matth. 6.2 . They did not give their alms , but sell them for applause . A proud man casts his bread upon the waters , as a Fisherman casts his Angle upon the waters , he angles for vain-glory . I have read of one Cosmus Medices , a rich Citizen of Florence , that he confessed to a near friend of his , he built so many magnificent Structures , and spent so much on Scholars and Libraries , not for any love to Learning , but to raise up to himself Trophies of Fame and Renown * * Burt. Melan. . An humble soul denies himself , yea , even annihilates himself ; he thinks how little it is he can do for God ; and if he could do no more , it were but a due debt ; therefore looks upon all his works as if he had done nothing * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Macar . . The Saints are brought in at the last day as disowning their works of charity . Matth. 25.37 . Lord , when saw we thee an hungred , and fed thee ? &c. A good Christian doth not only empty his hand of Alms , but empties his heart of Pride ; while he raiseth the poor out of the dust , he lays himself in the dust ; works of mercy must be like the Cassia , which is a sweet spice , but grows low .

Rule . 5 5. Dispose your Alms prudentially ; 't is said of the merciful man , he orders his affairs with discretion , Psal. 112.5 . * * Vox pauperum monet prudentiam in dandis Eteemosynis adhibe dam esse . Mollerus . There is a great deal of wisdom in distinguishing between them that have sinned themselves into poverty , and who by the hand of God are brought into poverty . Discretion in the distribution of Alms , consists in two things .

1. In finding out a fit Object . 2. In taking a fit Season .

1. In finding out a fit Object , and that comes under a double notion . 1. Give to those who are in most need ; raise the Hedge where it is lowest ; feed the Lamp which is going out . 2. Give to those who may probably be more serviceable ; though we bestow cost and dressing upon a weak Plant , yet not upon a dead Plant ; breed up such as may help to build the house of Israel , Ruth 4.11 . that may be Pillars in Church and State , not Cater-pillars , making your charity to blush .

2. Discretion in giving Alms , is in taking the fit season : Give to charitable uses in time of health and prosperity ; distribute your silver and gold to the poor , before the silver cord be loosed , or the golden bowle be broken , Eccles. 12.6 . Qui cito dat , bis dat ; make your hands your executors ; not as some , who do reserve all they give till the Term of life is ready to expire ; and truly , what is then bestowed , is not given away , but taken away by death ; 't is not charity , but necessity . Oh do not so marry your selves to money , that you are resolved nothing shall part you but death ; be not like the Medlar , which is never good till it be rotten . A covetous man may be compared to a Christmas-box , he receives money , but parts with none , till death breaks this box in pieces ; then the silver and gold comes tumbling out : Give in time of health ; these are the Alms which God takes notice of , and ( as Calvin saith ) putteth into his book of accounts .

6. Give thankfully : They should be more thankful Rule . 6 that give an Alms , than they that receive it : We should ( saith Nazianzene ) give 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a thank-offering to God that we are in the number of Givers , and not Receivers : Bless God for a willing mind ; to have not only an Estate , but an Heart , is matter of gratulation .

MATTH. 5.8 .

Blessed are the pure in heart , for they shall see God .

CHAP. XVI .

Describing Heart-purity .

THE holy God who is of purer eyes than to behold iniquity , calls here for heart-purity ; and to such as are adorned with this jewel , he promiseth a glorious and beatifical Vision of himself , they shall see God . Two things are to be explained .

1. The nature of Purity . 2. The subject of Purity .

The nature of Purity . 1. The nature of Purity . Purity is a Sacred refined thing ; it stands diametrically opposite to immunditia , or whatsoever defileth ; we must distinguish of purity . 1. There is a Primitive Purity which is in God Originally and Essentially as light is in the Sun . Holinesse is the glory of the Godhead * * Septuag. , Exod , 15.11 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Glorious in holiness ; God is the Pattern and Prototype of all holinesse .

2. There is a created Purity ; Thus holinesse is in the Angels , and was once in Adam ; Adams heart had not the least spot or tincture of impurity . We call that wine pure which hath no sophistication ; and that gold pure which hath no drosse mingled with it . Such was Adams holinesse , it was like the wine which comes from the grape , having no mixture ; but this is not to be found on earth , we must go to heaven for it .

3. There is an evangelical purity ; when grace is mingled with some sin ; like Gold in the Oare , like aire in the twilight , like wine that hath a dash in it , like fine cloth with a course list ; like Nebuchadnezzars image , part of silver and part of clay , Dan. 2.35 . This mixture God calls purity in a Gospel-sence ; as a face may be said to be fair which hath some freckles in it . Where there is a study of purity , and a loathing our selves for our impurity , this is to be pure in heart .

Some by pure in heart , understand chastity ; others sincerity , Psal. 32.2 . But I suppose purity here is to be taken in a larger sence , for the several kinds and degrees of holiness ; they are said to be pure , who are consecrated persons , having the oyle of grace poured upon them . This Purity is much mistaken .

1. Civility is not Purity ; a man may be cloath'd with moral vertues , justice , prudence , temperance , yet go to hell .

2. Profession is not purity ; a man may have a name to live , and yet be dead , Rev. 3.1 . He may be swept by civility , and garnished by profession , yet the Divel may dwell in the house . The blazing Comet is no Star ; The Hypocrites tongue may be silver , yet his heart stone . Purity consists in two things . 1. Rectitude of minde ; a prizing holinesse in the judgment , Psal. 119.30 . 2 Conformity of will ; an embracing of holinesse in the affections , Psal. 119.97 . A pure soil is cast into the mould of holinesse ; holinesse is a blood runs in his veines .

The subject of Purity . 2 The subject of purity ; The Heart . Pure in heart . Purity of heart doth not exclude purity of life ; no more than the pureness of the fountain excludes the purenesse of the stream . But it is call'd Purity of heart , because this is the main thing in Religion , and there can be no purity of life without it . A Christians great care should be to keep the heart pure , as one would especially preserve the spring from being poysoned . In a Duel , a man will chiefly guard and fence his heart ; so a wise Christian should above all things keep his heart pure ; take heed the love of sin doth not get in there , lest it prove mortal .

Doctr. Christians should above all things breath after heart-purity , 1 Tim. 3.9 . Holding the mystery of faith in a pure conscience ; justification causeth our happinesse , sanctification evidenceth it .

Reasons for 1. Purity . 2. Heart-purity .

1. Reasons for Purity . The Reasons for Purity are , 1. Purity is a thing called for in Scripture , 1 Pet. 1.16 . Be ye holy , for I am holy . It is not only the Minister bids you be holy , but God himself calls for it ; what should the holy God do with unholy servants ? 2. Because of that filthy and cursed condition we are in before purity be wrought in us ; we are a lump of clay and sin mingled together ; sin doth not only blind us , but defile us ; it is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , filthiness , James 1.21 . And to shew how befilthying a thing it is , 't is compar'd to a plague-soar , 1 Kings 8.38 . To spots , Deut. 32.5 . To a vomit , 2 Pet. 2.22 . To the infants tumbling in blood , Ezek. 16.6 . To a menstruous cloath , Isa. 30.22 . which ( as Hierom saith ) was the most defiling thing under the Law . All the legal washings which God appointed , were but to put men in mind of their loathsomnesse before they were washed in the blood of Christ . If all the evils in the world were put together , and their quintescence strain'd out , they could not make a thing so black and polluted as sin doth ; a sinner is a Divel in mans shape . When Moses his Rod was turn'd into a Serpent , he fled from it ; would God open mens eyes , and shew them their deformities , and damnable spots , they would be afraid , and flie from themselves as Serpents ! This shews what need we have of Purity . When grace comes it washeth off this hellish filth , of Ethiopians , it maks us Israelites ; it turns Ravens into Swans ; it makes them who are as black as hell , to become white as snow .

3. Because none but the pure in heart are interested in the Covenant of Grace ; covenanted persons have the sprinkling with clean water , Ezek. 36.25 . Now , till we are thus sprinkled , we have nothing to do with the new Covenant , and by consequence , with the new Jerusalem . If a Will be made only to such persons as are so qualified , none can come in for a part , but such as have those qualifications . So , God hath made a Will and Covenant that he will be our God , and will settle heaven upon us by entaile , but with this clause , or proviso in the Will , that we be purified persons , having the clean water sprinkled upon us ; Now till then , we have nothing to do with God , or mercie .

4. Purity is the end of our election , Ephes. 1.4 . He hath chosen us that we should be holy ; not for holinesse , to holinesse , Rom. 8.29 . Whom he did foreknow , he also did predestinate to be conformed to the image of his Son . God predestinates us to Christs image , which image consists in righteousnesse and true holinesse , Ephes. 4.24 . So that till thou art holy thou canst not shew any signe of election upon thee , but rather the Divels brand-mark .

5. Purity is the end of our redemption ; if we could have gone to heaven in our sins , Christ needed not have died . Why did he shed his blood but to redeem us from a vain conversation ? 1 Pet. 1.18 , 19. and Titus 2.14 . Who gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people ; Christ shed his blood to wash off our filth ; the Crosse was both an Altar and a Lavor . Jesus Christ died not only to save us from wrath , 1 Thes. 1. ult. but to save us from sin , Matth. 1.21 . Out of his sides came water , which signifies our cleansing as well as blood , which signifies our justifying , 1 John 5.6 . The truth is , it were to make the body of Christ monstrous , if the head should be pure and not the members .

2. Reasons for heart-purity . 2. Why Purity must be chiefly in the heart . 1. Because if the heart be not pure , we differ nothing from a Pharisaical Purity ; the Pharisees holinesse did consist chiefly in externals ; theirs was an outside Purity , they never minded the inside of the heart , Matth. 23.25 . Wo unto you Scribes and Pharisees , Hypocrites , for ye make cleane the outside of the cup and of the platter , but within ye are full of extortion ; and verse 27. Ye are like unto whited Sepulchres , which indeed appear beautiful outward , but are within full of dead mens bones . The Pharisees were good only in superficie , they were not Albi , but dealbati , whited over , not white ; they were like a rotten post laid in Vermilion colour ; like a fair Chimny-piece guilded without , but within nothing but Soot . O such Hypocrites Salvian complains of , who had Christ in their mouths , but to no purpose ; we must go farther , be pure in heart , like the Kings daughter , all glorious within , Psal. 45.13 . Else ours is but a pharisaical purity ; and Christ faith , Matth. 5.20 . Except your righteousness shall exceed the righteousness of the Scribes and Pharisees , ye shall in no case enter into the kingdom of heaven .

2. The heart must especially be kept pure , because the heart is the chief seat , or place of Gods residence . God dwells in the heart , he takes up the heart for his own lodgings , Isa. 57.15 . Ephes. 3.17 . therefore it must be pure and holy . A Kings Palace must be kept from defilement , especially his Presence-chamber ; The heart is Gods Presence-chamber , How holy ought that to be ? If the body be the Temple of the holy Ghost † , * * 1 Cor. 6.19 . the heart is the Sanctum Sanctorum ; Oh take heed of defiling the room where God is to come , let that room be washed with holy tears .

3. The heart must especially be pure , because it is the heart sanctifies all we do ; if the heart be holy , all is holy , our affections holy , our duties holy , The Altar sanctified the gift * * Mat. 23.19 . , the heart is the Altar that sanctifies the offering . The Romans kept their springs from being poysoned ; the heart is the spring of all our actions , let us keep this spring from poyson ; be pure in heart .

SECT. 1.

Shewing the true beauty of the soul .

1. SEE here what is the beauty that sets off a soul in Use 1 Gods eye , viz. Purity of heart . Inform. Thou who art never so beautiful , art but a spiritual Leper till thou art pure Branch 1 in heart . God is in love with the pure heart , for he sees his own picture drawn there ; Holinesse is a beam of God , it is the Angels glory ; They are pure virgin-spirits ; take away purity from an Angel , and he is no more an Angel but a Divel ; thou who art pure in heart , hast the Angels glory shining in thee ; thou hast the Embroydery and Workmanship of the Holy Ghost upon thee . The pure heart is Gods Paradise where he delights to walk , 't is his lesser heaven ; the Dove delights in the purest Aire ; the Holy Ghost , who descended in the likeness of a Dove , delights in the purest soul . God saith of the pure in heart , as of Sihon , Psal. 132.14 . This is my rest for ever , here will I dwell . God loves the fairest complexion ; the pure in heart is Christs Bride , decked and bespangled with the jewels of holiness . Cant. 4.9 . Thou hast ravished my heart with one of thine eyes . Thine eyes , that is , thy graces , these as a Chain of Pearl have drawn mine heart to thee ; of all hearts , God loves the pure heart best . Thou who dressest thy self by the glass of the Word , and adornest the hidden man of thy heart * * 1 Pet. 3.4 . , art most precious in Gods eyes , though thou mayst be blear-eyed as Leah , lame as Barzillai , yet being pure in heart , thou art the mirrour of beauty , and mayst say , Yet shall I be glorious in the eyes of the Lord , Isa. 49.5 . How may this raise the esteem of purity ! this is a beauty that never fades , and which makes God himself fall in love with us .

SECT. 2.

That Christians must not rest in out-side purity .

Branch 2 2. IF we must be pure in heart , then we must not rest in outward purity ; civility is not sufficient ; a Swine may be washed , yet a Swine still ; civility doth but wash a man , grace changeth him ; civility like a Star , may shine in the eyes of the world , but it differs as much from purity , as the Chrystal from the Diamond ; civility is but strewing flowers on a dead corps ; a man may be wonderfully Moralized , yet but a tame Divel ; how many have made civility their saviour ! Morality may as well damn as Vice ; a Vessel may be sunk with gold , as well as with dung .

Observe two things :

1. The civil person , though he will not commit gross sins , yet he is not sensible of heart-sins ; he discerns not the Law in his members , Rom. 7.23 . He is not troubled for unbelief , hardness of heart , vanity of thoughts ; he abhors Jayle-sins , not Gospel-sins .

2. The civil person hath an aking tooth at Religion ; his heart riseth against holiness ; the Snake is of a fine colour , but hath a deadly sting . The civil man is fair to look to , but hath a secret antipathy against the ways of God ; he hates grace as much as vice ; zeal is as odious to him as uncleanness ; so that civility is not to be rested in : The heart must be pure ; God would have Aaron wash the inwards of the Sacrifice , Lev. 9. Civility doth but wash the out-side , the inwards must be washed : Blessed are the pure in heart .

SECT. 3.

Shewing the signs of an impure heart .

LET us put our selves upon the Trial , Trial. whether we are Use 2 pure-hearted or no. Here I shall do two things to shew the signs of , 1. An impure heart . 2. A pure heart .

1. An ignorant heart is an impure heart ; to be ignorant of sin , Signs of an impure heart . or Christ , argues impurity of heart . Nahash the Ammonite would enter into Covenant with the men of Jabesh-Gilead , so he might thrust out their right eyes , 1 Sam. 11.2 . Satan leaves men their left eye , in worldly knowledge they are quick-sighted enough ; but the right eye of spiritual knowledge is quite put out : 2 Cor. 4.4 . Ignorance is Satans strong hold , Acts 26.18 . The Divels are bound in chains of darkness , Jude 6. So are all ignorant persons ; impossible it is that an ignorant heart should be good ; it is knowledge makes the heart good . Prov. 19.2 . That the soul be without knowledge it is not good . For any to say , though their mind be ignorant , yet their heart is good ; they may as well say , though they are blind , yet their eyes are good . In the Law , when the plague of Leprosie was in a mans head , the Priest was to pronounce him unclean : This is the case of an ignorant man , the Leprosie is in his head , he is unclean . That heart cannot be very pure which is a Dungeon : Grace cannot reign where ignorance reigns ; an ignorant man can have no love to God . Ignoti nulla cupido ; he cannot love that which he doth not know ; he can have no faith ; knowledge must usher in faith , Psal. 9.10 . he cannot worship God aright , John 4.22 . Though he may worship the true God , yet in a wrong manner ; ignorance is the root of sin ; blindness leads to lasciviousness , Ephes. 4.18 , 19. Prov. 7.23 . Ignorance is the mother of pride , Revel. 3.17 . It is the cause of Error , 2 Tim. 3.6 . and which is worst , an affected ignorance ; aliud est nescire , aliud nolle scire : Many are in love with ignorance * * Non modo ducem non quaerunt sed oblatum respuunt . Bern. , they hug their disease , Job 21.14 . 2 Pet. 3.5 . Ignorant minds are impure , there is no going to heaven in the dark .

2. That heart is impure , which sees no need of purity . Revel. 3.17 . I am rich , and have need of nothing . Not to be sensible of a disease , is worse than the disease ; you shall hear a sick man say , I am well , I ayle nothing ; there are some who need no Repentance , Luk. 15.7 . Some sinners are too well to be cured ; heart-purity is as great a wonder to a natural man , as the new-birth was to Nicodemus , Joh. 3.4 . 'T is sad to think how many go on confidently , and are ready to bless themselves , never suspecting their condition till it be too late .

3. He hath an impure heart , who regards iniquity in his heart . Psal. 66.18 . If I regard iniquity in my heart , the Lord will not hear me . In the Original it is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 if I look upon sin ; that is , with a lustful look ; sin-regarding is inconsistent with heart-purity .

Quest. What is it to regard iniquity ? Quest. Answ. 1 Answ. 1. When we indulge sin ; when sin not only lives in us , but we live in sin . Some will leave all their sins but one : Jacob would let all his sons go but Benjamin ; Satan can hold a man by one sin ; the Fowler holds the Bird fast enough by a Wing or Claw : Others hide their sins , like one that shuts up his Shop-windows , but follows his Trade within doors : Many deal with their sins , as Moses his mother dealt with him , she hid him in the Ark of Bulrushes , as if she had left him quite ; but her eye was still upon him , and in conclusion she became his Nurse , Exod. 2.9 . So many seem to leave their sins , but they only hide them from the eye of others , their heart still goes after them , and at last they Nurse , and give the breast to their sins .

2. To regard iniquity , is to delight in iniquity . A child of God , though he sins , yet he doth not take a complacency in sin . Rom. 7.15 . What I hate , that do I ; but impure souls make a recreation of sin . 2 Thes. 2.12 . They had pleasure in unrighteousness . Never did one feed with more delight on a dish he loves , than a wicked man doth upon the forbidden fruit . This delight shews the will is in the sin . Et voluntas est regula , & mensura actionis .

3. To regard iniquity , is to lay in provision for sin . Rom. 13.14 . Make not provision for the flesh : Sinners are Caterers for their lusts ; 't is a Metaphor taken from such as make provision for a Family , or victual a Garrison . The Greek word there , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifies a projecting and fore-casting in the mind how to bring a thing about . This is to make provision for the flesh , when one studies to gratifie the flesh , and lay in fuel for lust . Thus Amnon made provision for the flesh , 2 Sam. 13.5 . He fains himself sick , and his sister Tamar must be his Nurse , she must cook and dress his meat for him , by which means he defiled the breasts of her Virginity ; it is sad when mens care is not to discharge conscience , but to satisfie lust .

4. To regard iniquity , is to give it respect and entertainment ; as Lot shewed respect to the Angels ; Gen. 19.2 . He bowed himself with his face toward the ground , and said , behold now my Lords , turn in I pray you , &c. When the Spirit of God comes it is repulsed , and grieved ; but when tentation comes , the sinner bowes to it , sets open the great Gates , and saith , Turn in my Lord ; this is to regard iniquity .

5. He is said to regard sin , that doth not regard the threatnings of God against sin . We read of seven thunders uttering their voyce , Rev. 10.3 . How many thunders in Scripture utter their voyce against sin . Psal. 68.21 . God shall wound the hairy scalp of such an one as goes on still in his Trespasses . Here is a thundering Scripture , but sinners fear not this thunder ; let a Minister come as a Boanerges , cloathed with the spirit of Eliah , and denounce all the curses of God against mens sins , they regard it not , they can laugh at the shaking of a Spear * * Job 41.29 . ; this is to regard iniquity , and doth argue an impure heart .

4. An unbelieving heart is an impure heart . The Scripture calls it expresly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an evil heart of unbelief , Hebr. 3.12 . An unbelieving heart is evil summo gradu , 't is full of the poyson of hell : Unbelief is omnium peccatorum colluvies , the root and receptactle of sin .

1. Unbelief is a God-affronting sin . 1. It puts the lye upon God ; it calls in question his power * * Psa. 78.19 , 20. , mercy , truth . 1 John 5.10 . He that believeth not , hath made God a lyar . And can a greater affront be cast upon the God of glory ? 2. It makes us trust to second causes , which is a setting the creature in the room of God . 2 Chron. 16.12 . Asa in his disease sought not to the Lord , but to the Physitians . He relied more on the Physitian , than upon God . Saul seeks to the Witch of Endor . O high affront , to lean upon the Reed , and neglect the Rock of Ages !

2. Unbelief hardens the heart ; these two sins are linked together , Mark 16.14 . He upbraided them with their unbelief and hardness of heart . Unbelief breeds the stone of the heart ; he that believes not Gods threatnings , will never fear him ; he that believes not Gods promises , will never love him . What is said of the Leviathan , is true of the unbeliever : Job 41.24 . His heart is as firm as a stone . Unbelief first pollutes the heart , and then hardens it .

3. Unbelief breeds hypocrisie : Atheists believe not that God is a jealous God , and will call them to account ; therefore it is they put on a Mask of Religion , and are Saints in jest , that they may play the Divel in earnest . 2 Tim. 3.4 , 5. They pretend God , but Self is the Idol they worship ; like Batge-men , they look one way , and row another . The unbeliever is the greatest hypocrite .

4. Unbelief causeth the fear of men ; degeneres animos timor arguit ; fear is a debasing thing , it doth unman a man , it makes him afraid to be good ; the fearful man studies rather compliance than conscience . Prov. 29.25 . The fear of man bringeth a snare : What made Abraham equivocate , David feign himself mad , Peter deny Christ ? Was it not their fear ? And whence doth fear spring , but from unbelief ? therefore the Scripture joyns them together , Revel. 21.8 . The fearful and unbelieving .

5. Unbelief is the root of Apostasie . Hebr. 3.12 . An evil heart of unbelief in departing from the living God . What is the reason those who seemed once zealous , now despise prophesying , and leave off prayer in their Families ? is it not their unbelief ? they believe not that God is , and that be is a rewarder of them that seek him , Hebr. 11.6 . Infidelity is the cause of Apostasie ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 leads to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And if infidelity be the breeder and fomenter of so much sin , then the unbelieving heart must needs be an impure heart .

5. A covetous heart is an impure heart ; the Earth is the most impure Element ; the purity of the heart lies in the spirituality of it ; and what more opposite to spiritualness , than earthiness ? Covetousness is the root of all evil , 1. Tim. 6.10 . — Quid non mortalia pectora cogit Hor. Auri sacra fames ? —

1. Covetousness is the root of discontent : Why do any repine at their condition , but because they think they have not enough ? The Greek word for covetousness , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifies an immoderate desire of getting ; covetousness is a dry dropsie ; and because the thirst is not satisfied , therefore the heart frets through discontent and impatiency .

2. Covetousness is the root of Theft . Achans covetous humour made him steal that wedge of gold which served to cleave asunder his soul from God , Joshuah 7.21 .

3. Covetousness is the root of Treason ; it made Judas betray Christ , Matth. 26.15 . What will ye give me and I will deliver him unto you ! Absaloms covetousness made him attempt to pluck the Crown from his fathers head . He that is a Demas , will soon prove a Judas . 2 Tim. 3.2 . Men shall be covetous ; and it follows in the next Verse , Traytors . Where covetousness is in the Premises , Treason will be in the Conclusion .

4. Covetousness is the root of Murder . Why did Ahab stone Naboth to death , but to possess the Vineyard ? 1 Kings 21.13 . Covetousness hath made many swim to the Crown in blood ; and can the heart be pure , when the hands are full of blood ?

5. Covetousness is the root of Perjury . 2 Tim. 3.2 , 3. Men shall be covetous ; and it follows , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Truce-breakers . For love of money men will take a false Oath , and break a just Oath . He that lives a Midas , will dye a Perjurer .

6. Covetousness is the root of Necromancy : Why do persons indent with the Divel but for money ? they study the black Art for yellow gold : Alexander the sixth , pawn'd his soul to the Divel for a Popedome .

7. It is the root of Fraud and Cozenage in dealings : Such as would be over-rich , will over-reach ; it is the covetous hand holds false weights * * Amos 8.5 . .

8. Covetousness is the root of bribery and injustice ; it makes the Courts of Judicature Magna Latrocinia , Places of Robbery , as Austin speaks ; at Athens , Causes were bought and sold for money .

9. It is the cause of uncleanness . The Scripture mentions the hire of a whore , Deut. 23.18 . For money , both conscience and chastity are set to sale .

10. Covetousness is the root of Idolatry . Col. 3.5 . Covetousness , which is Idolatry . The covetous person bowes down to the image of gold . His money is his god , for he puts his trust in it . Money is his Creator ; when he hath abundance of wealth , then he thinks he is made ; it is his Redeemer ; if he be in any strait or trouble , he flies to his money , and that must redeem him ; it is his Comforter ; when he is sad , he tells over his money , and with this golden Harp he drives away the evil Spirit ; when you see a covetous man , you may say There goes an Idolater .

11. Covetousness is the cause of unprofitableness under the means . In the Parable , the Thorns choaked the seed , Matth. 13.7 . This is the reason the Word preached doth no more good ; the seed oft falls among Thorns ; thousands of Sermons lie buried in earthly hearts .

12. Covetousness is the root of penuriousness and baseness , it hinders hospitality * * Avarus nemini bonus . Sen. ; a covetous man hath a withered hand , he cannot reach it out to cloath or feed such as are in want . The covetous person is so sordid , that if his Estate may flourish he is content to let his name lie dead and buried : What a cursed sin is avarice ? and can he be pure in heart , that hath such a root of bitterness growing in him ? we may as well say the wine is pure which runs dregs , or the body is pure which is full of plague-spots .

6. Those hearts are impure who are haters of purity , Micah 3.2 . who hate the good , Prov. 1.29 . they hated knowledge . Some things in nature have an antipathy ; the Serpent will not come near the boughs of the wild Ash . There is an antipathy in a carnal heart against holiness ; and when hatred is boyled up to malice , it is dangerous . Thus Julian did maliciously oppose holinesse , and made war against the Persians , and receiving a mortal wound through his armour , he threw up an handful of his blood into the aire in indignation , saying , Vicisti Galilee ? Thou Galilean hast thou overcome me ?

7. He that derides Purity , hath an impure heart , Luke 16.14 . 2 Pet. 3.3 . There shall come in the last dayes scoffers . There are some that make a jeere of Religion ; These are ( say they ) your holy brethren ! it is a signe of an Ishmael spirit to scoff at holinesse ; are we not commanded to be perfect as God is ? Matth. 5. ult. One would wonder that those who dare open their mouths in derision against holinesse , the earth doth not open her mouth to swallow them up as it did Korah and Dathan . These are Divels covered over with flesh ; they have damnation written on their foreheads . Lucian who in the time of the Emperor Trajan had professed Religion , afterwards became so profane as to make a mock at the Christians , and by his jeeres and taunts went about to rend Religion , at last he himself was rent asunder , and devoured by dogs . When the scab of the Leper did appear , he was to be shut out of the Camp , Levit. 13.9 . Those who flout at Religion , if God give them not repentance , are sure to be shut out of the Camp of heaven .

SECT. 4.

Shewing the signes of a pure heart .

Signs of a pure heart . I Shall next shew you the signs of a pure heart .

1. A sincere heart is a pure heart , Psal. 32.2 . In whose spirit there is no guile . There are four Characters of a sincere-hearted Christian . 1. A sincere heart serves God with the whole heart .

First , He serves God with the heart . The Hypocrite doth but make a shew of obedience , Jer. 12.2 . Thou art near in their mouth , and far from their reins ; there may be a fair complexion , when the Lungs and Vitals are rotten . The Hypocrite is fair to look on , he hath a devout eye , but a hollow heart ; but he who is sincere , his inside is his best side . In the Law God would have the inwards offered up , Levit. 4.11 . A good Christian gives God the inwards ; when he prays his heart prays , 1 Sam. 1.13 . Hannah prayed in her heart . In his Thanksgivings the heart is the chief instrument of praise , Psal. 111.1 . Then is the sweetest musick when we make melody in our hearts to the Lord , Col. 3.16 .

Secondly , The sincere Christian serves God with the whole heart , Psal. 119.2 . Hypocrites have a double heart , Psal. 12.2 . An heart for God , and an heart for sin , Hos. 10.2 . Their heart is divided ; God loves a broken heart , but not a divided heart ; an upright heart is a whole heart ; the full straine and torrent of the affections runs out after God ; a sincere heart follows God fully , Num. 14.24 .

2. A sincere heart is willing to come under a trial , Psal. 139.23 . Search me O God , and try me ; That mettal is to be suspected which men are afraid to bring to the Touch-stone ; a sound heart likes the Touch-stone of the Word ; he is for a searching Ministry . Hypocrites are veritatis lucifugae * * Tertul. , they flie from that light which would discover sin ; they hate that Physick of the Word which meeting with their ill humours , begins to make them sick , and trouble their conscience . A gracious soul loves that preaching best which makes an Heart-Anatomy .

3ly . A sincere heart dares not act in the least against his conscience ; he is the most magnanimous , yet the most pusillanimous ; he is bold in suffering , Prov. 28.1 . but fearful of sin , Gen. 39.9 . He dares not get an estate by sinful shifts , or rise upon the ruines of another . Jacob got his fathers blessing by fraud ; but that is not the way to get Gods blessing .

Fourthly , a sincere heart is a suspitious heart . The Hypocrite suspects others , and hath charitable thoughts of himself ; the sincere Christian hath charitable thoughts of others , and suspects himself ; he calls himself often to account , O my soul , hast thou any Evidences for Heaven ? are they not to seek when they should be to shew ? Is there no flaw in thy Evidences ? thou mayest mistake common grace for saving . Weeds in the Corn-fields look like flowres . The foolish Virgins Lamps looked as if they had oyle in them ; O my soul , is it not so with thee ? The sincere soul being ever jealous , playes the Critick upon himself , and doth so traverse things in the Court of conscience , as if he were presently to be cited to Gods Bar. This is to be pure in heart .

2. A pure heart breaths after purity . If God should stretch out the golden Scepter , and say to him , Ask , and it shall be given thee to half the Kingdom ; he would say , Lord , a pure heart ; let my heart have this inscription , Holiness to the Lord ; let my heart be thy Temple , and do thou dwell in it . Lord , what should I do in heaven with this unholy heart ? what converse could I have with God or Angels ? A gracious soul is so in love with purity , that he prizeth a pure heart above all blessings .

1. Above riches ; he knows he may be cloathed in purple and fine linnen , and yet go to hell * * Divitiae sunt in sinistra Domini . Bern. ; he is content to be poor , so he may be pure ; he knows heart-purity is a special Certificate of Gods love , the pure in heart shall see God .

2. Above gifts ; gifts do not at all set us off in Gods eye ; a pure heart is the jewel . Matth. 15.28 . O woman great is thy faith ! It was not her Rhetorical language Christ was taken with , but her faith . Hypocrites have had rare gifts ; Saul had the spirit of Prophesie ; Judas no doubt could make an Elegant Oration . Hypocrites have come into Gods Church loaden with Egyptian gold ; videl learning : There may be Illumination without Sanctification . A small Diamond is better than a great deal of brass : A little grace excels the most flourishing parts . Now if the out-goings of thy soul are after holiness , thou desirest rather a pure heart , than an eloquent tongue ; thou hast the oyle of the Spirit poured on thee , and thou shalt be crowned with a sight of God .

3. A pure heart abhors all sin : A man may forbear and forsake sin , yet not have a pure heart .

1. He may forbear sin ; as one may hold his breath while he dives under water , and then take breath again : And a man may forbear sin : 1. For want of occasion ; The Gun-powder makes no noise till the fire be put to it ; the Clock stands still till the Weights are put on . Let a tentation come , which is like the hanging on of the Weights , and the heart goes as fast in sin as ever . 2. He may forbear sin , formidine poenae , for fear . A man forbears a Dish he loves , for fear it should bring his disease upon him of the stone or gout . There is a conflict in a sinner between the passion of desire and fear . Desire spurs him on to sin , but fear as a Curben-bit checks him ; nor is it the crookedness of the Serpent he fears , but the sting of the Serpent . 3. He may forbear sin out of a design ; he hath a plot in hand , and his sin might spoile his plot . Some rich heir would flie out in excess , but he carries it fair to prevent a cutting off the Entail . How good was Joash while Jehoiada the Priest lived ! Prudence as well as Conscience may restraine from sin .

2. A man may forsake sin , yet not have a pure heart ; it is a great matter I confess to forsake sin ; so dear is sin to men , that they will part with the fruit of their body for the sin of their souls † . * * Micah 6.7 . Sin is the Dalilah that doth bewitch , and it is much to see men divorced from it ; this is some fruit of the Ministry to civilize ; but there may be a forsaking of sin , yet no heart-purity ; sin may be forsaken upon wrong principles . 1. From Morality . Moral Arguments may suppress sin : I have read of a debauched Heathen , who hearing Socrates read an Ethick Lecture of Vertue and Vice , ( though he came with a purpose to deride Socrates , yet ) he went away changed , and did no more follow his former Exorbitancies . Cato , Seneca , Aristides , seeing a beauty in Vertue , did lead unblameable lives . 2. From Policy . A man may forsake sin , not out of respect to Gods glory , but his own credit . Vice will waste his Estate , eclipse the honour of his Family , therefore out of policy he will divorce his sin . 3. From Necessity . Perhaps he can now follow the Trade of sin no longer ; the Adulterer is grown old , the Drunkard poor ; his heart is to sin , but either his purse fails him , or his strength ; as a man that loves Hunting , but his Prison-fetters will not suffer him to follow the sport . This man who is necessitated to put a stop to sin , doth not so much forsake sin , as sin forsakes him .

But now he is pure in Gods eye who abhors sin . Psal. 119.104 . I hate every false way . This is excellent indeed , because now the love of sin is crucified . A hypocrite may leave sin , yet love it ; as the Serpent casts her coat , yet keeps her sting ; but when a man can say he abhors sin , now sin is killed in the root ; a pure heart abstains from sin , as a man doth from a Dish that he hath an antipathy against . This is a sign of a new nature , when a man hates what once he loved ; and because he hates sin , therefore he fights against it with the sword of the Spirit ; as a man that hates a Serpent , seeks the destruction of it .

4. A pure heart avoids the appearance of evil . 1 Thes. 5.22 . Abstain , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from all shew of evil . A pure heart avoids that which may be interpreted evil : He that is loyal to his Prince , not only forbears to have his hand in Treason , but he takes heed of that which hath a shew of Treason . A gracious heart is shy of that which looks like sin : When Josephs Mistriss took hold of him , and said , Lie with me , he left his garment in her hand , and fled from her , Gen. 39.12 . He avoided the appearance of evil , he would not be seen in her company . Now a pure heart avoids whatever may have the suspition of sin .

1. In regard of himself , and that two ways . 1. Because the appearance of evil is oftentimes an occasion of evil . Effeminate Daliance is an appearance of evil , and many times occasions evil . Had Joseph been familiar with his Mistriss in a wanton , sporting manner , he might in time have been drawn to commit folly with her . Some out of Novelty and Curiosity have gone to hear Mass , and afterwards have lent the Idol not only their ear , but their knee . In our times are there not many who have gone with itching ears into Sectarian company , and have come home with the plague in their head ? When Dinah would be gadding , she lost her chastity , Gen. 34.2 . A pure heart fore-seeing the danger , avoids the appearance of evil : 'T is dangerous to go near an Hornets Nest . The men who went near the Furnace were burned , Dan. 3.22 . 2. Because the appearance of evil may eclipse his good name . A good name is a precious oyntment , 't is better than fine gold , Prov. 22.1 . It commends us to God and Angels , which riches cannot do * * Opera salutis sine fama boni odoris non satis praelucent . Hierom. . Now a godly man avoids the appearance of evil , lest he wound his good name ; what comfort can there be of life , when the name lies buried ?

2. A pure heart avoids the suspition of sin out of reverence and respect to the holiness of God . God hates the very appearance of evil : God abhors hypocrites , because they have no more than the appearance of good ; and he is angry with his children , because they have so much as the appearance of evil . A gracious heart knows God is a jealous God , and cannot endure that his people should border upon sin , therefore he keeps aloof off , and will not come near the smell of infection .

3. A pure heart avoids the shew of sin in regard of the godly . The appearance of evil may scandalize a weak brother : A gracious heart is not only fearful left he should defile his own conscience , but lest he should offend his brothers conscience ; were it only in a thing indifferent , yet if it be an appearance of evil , and may grieve another , we are to forbear * * 1 Cor. 10.25 , 28. . For when we sin against the Brethren , and wound their weak conscience , we sin against Christ , 1 Cor. 8.12 . The weak Christian is a member of Christ , therefore the sinning against a member , is a sinning against Christ .

4. A pure heart avoids the very appearance of evil in regard of the wicked . The Apostle would have us walk wisely , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , towards them that are without , 1 Thes. 4.12 . The wicked watch for our halting ; how glad would they be of any thing to reproach Religion ? Professors are placed as Stars in the highest orb of the Church ; and if there be but the appearance of any Excentrick , or irregular motion , the wicked would presently open their mouths with a fresh cry against Religion . Now to a godly heart the fame and honour of the Gospel is so dear , that he had rather dye than impeach or eclipse it ; by this then let us try our selves whether we are pure in heart : Do we avoid the least apparition of sin ? alas , how many run themselves into the occasions of sin ? they tempt the Divel to tempt them ; some go to Masks and Comedies , the very fuel and tentation to lust . Others frequent Erroneous Meetings ; and truly God oft in just judgement leaves them to the acts of sin , that do not avoid the appearance of sin . Psal. 106.35 . They were mingled among the Heathen , and learned their works . Pure hearts flie the occasion : John would not endure the company of Cerinthus in the Bath , as Nicephorus notes . Polycarp would have no conference with Marcion the Heretick , but called him Primogenitum Diaboli , the Divels first-born . Basil saith that the Christians in his time avoided the Meetings of Sectaries , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the very Schools of Errour . Oh avoid the appearance of evil ; the Apostle bids us to follow those things which are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of good report , Phil. 4.8 .

5. A pure heart performs holy duties in an holy manner . This holy manner , or due order , consists in three things .

1. Preparing the heart before a duty : An unholy heart cares not how it rusheth upon an Ordinance , it comes without preparation , and goes away without profit : The pure heart is a prepared heart ; it dresseth it self before it comes to a Duty , by Examination and Ejaculation : When the Earth is prepared , then it is fit to receive the seed ; when the Instrument is prepared and tuned , it is fit for Musick .

2. Watching the heart in a Duty : An holy heart labours to be affected and wrought upon , his heart burns within him . There was no Sacrifice without fire ; a pure Saint labours to have his heart broken in a duty . Psal. 51.17 . The incense when it was broken , did cast the sweetest favour . Impure souls care not in what a dead perfunctory manner they serve God . Ezek. 33.31 . They pray more out of fashion , than out of faith . They are no more affected with an Ordinance , than the Tombs of the Church . God complains of offering up the blind , Mal. 1.8 . And is it not as bad to offer up the dead ? O Christian , say to thy self , How can this deadness of heart stand with pureness of heart ? Do not dead things putrifie ?

3. Outward reverence : Purity of heart will express it self by the reverend gesture of the body , the lifting up of the eye and hand , the uncovering the head , the bending the knee . Constantine the Emperour did bear great reverence to the Word . When God gave the Law , the Mount was on fire , and trembled , Exod. 19.18 . The reason was , that the people might prostrate themselves more reverently before the Lord . The Ark wherein the Law was put , was carried upon bars , that the Levites might not touch it : Exod. 25.11 , 14. To shew what reverence God would have about holy things . Sitting in prayer ( unless in case of weakness ) and having the Hat half on in prayer , is a very undecent , irreverent practice ; let such as are guilty reform it . We must not only offer up our souls , but our bodies , Rom. 12.1 . The Lord takes notice what posture and gesture we use in his worship : If a man were to deliver a Petition to the King , would he deliver it with his Hat half on ? The careless irreverence of some would make us think they did not much regard whether God heard them or no. We are run from one extream to another ; from superstition to unmannerliness . Let Christians think of the dreadful Majesty of God who is present : Gen. 28.17 . How dreadful is this place ? this is none other but the house of God , and this is the gate of heaven . The blessed Angels cover their faces , crying , Holy , holy , Isa. 6.1 . An holy heart will have an holy gesture .

6. A pure heart will have a pure life . 2 Cor. 7.1 . Let us cleanse our selves from all filthiness of the flesh and spirit , perfecting holiness in the fear of the Lord . Where there is a good Conscience , there will be a good Conversation . Some bless God they have good hearts , but their lives are evil . Prov. 30.12 . There is a generation that are pure in their own eyes , and yet are not washed from their filthiness . If the stream be corrupt , we may suspect the spring-head to be impure . Aaron was called the Saint of the Lord , Psal. 106.16 . He had not only an holy heart , but there was a golden plate on his fore-head on which was written holiness to the Lord . Purity must not only be woven into the heart , but engraven upon the life . Grace is most beautiful when it shines abroad with its golden beams . The Clock hath not only its motion within , but the finger moves without upon the Dyal : Pureness of heart shews it self upon the Dyal of the Conversation .

1. A pure soul talks of God , Psal. 37.30 . His heart is seen in his tongue ; the Latines call the Roof of the mouth Coelum , Heaven . He that is pure in heart , his mouth is full of heaven .

2. He walks with God , Gen. 6.9 . He is still doing Angels work ; praising God , serving God ; he lives as Christ did upon Earth . Holy duties are the Jacobs Ladder by which he is still ascending to heaven . Purity of heart and life are in Scripture made Twins ; Ezek. 36.27 . I will put my Spirit within them : there is purity of heart ; and they shall walk in my statutes ; there is purity of life . Shall we account them pure , whose Conversation is not in heaven * * Phil. 3.20 . , but rather in hell ? Micah 6.11 . Shall I count them pure with the wicked balances , and with the bag of deceitful weights ? How justly may others reproach Religion , when they see it kicked down with our unholy feet ! a pure heart hath a golden Frontispice ; grace like new wine will have vent ; it can be no more conceal'd than lost . The Saints are called Jewels , Mal. 3. because of that shining lustre they cast in the eyes of others .

7. A pure heart is so in love with purity , that nothing can draw him off from it .

1. Let others reproach purity , he loves it ; as David , when he danced before the Ark , and Michal scoffed ; if ( saith he ) this he to be vile , I will yet be more vile , 2 Sam. 6.22 . So saith a pure heart , If to follow after holiness be to be vile , I will yet be more vile . Let water be sprinkled upon the fire , it burns the more : The more others deride holiness , the more doth a gracious soul burn in love and zeal to it . If a man had an inheritance befallen him , would he be laughed out of it ? what is a Christian the worse for anothers reproach ? 't is not a blind mans disparaging a Diamond , that makes it sparkle the less .

2. Let others persecute holiness , a pure heart will pursue it . Holiness is the Queen every gracious soul is espoused to , and he will rather dye than be divorced . Paul would be holy , though bonds and persecutions did abide him , Acts 20.23 . The way of Religion is oft thorny and bloody ; but a gracious heart prefers inward purity before outward peace . I have heard of one who having a Jewel he much prized , the King sent for his Jewel ; Tell the King ( saith he ) I honour his Majesty , but I will rather lose my life , than part with my Jewel . He who is enriched with the Jewel of holiness , will rather dye than part with this Jewel : When his honour and riches will do him no good , his holiness will stand him instead . Rom. 6.22 . Ye have your fruit unto holiness , and the end everlasting life .

SECT. 5.

Exhorting to heart-purity .

Use 3 3. LET me perswade Christians to heart-purity ; the Harlot wipes her mouth , Exhort . Prov. 30.20 . But that is not enough , Wash thy heart o Jerusalem , Jerem. 4.14 . And here I shall lay down some Arguments or Motives to perswade to heart-purity .

1. The necessity of heart-purity ; it is necessary :

1. In respect of our selves : Till the heart be pure , all our holy things are polluted ; they are splendida peccata : Titus 1.15 . To the unclean all things are unclean ; their offering is unclean . Under the Law , if a man who was unclean by a dead body , did carry a piece of holy flesh in his skirt , the holy flesh could not cleanse him , but he polluted that : Hag. 2.12 , 13. He who had the Leprosie , whatever he touched was unclean ; if he had touched the Altar or Sacrifice , the Altar had not cleansed him , but he had defiled the Altar ; A foul hand defiles the purest water ; an impure heart defiles Prayers , Sacraments ; he drops poyson upon all . A pure stream running through muddy ground is polluted ; the holiest Ordinances are stained running through an impure heart . A sinners works are called opera mortua , dead works , Hebr. 6.1 . And those works which are dead , cannot please God ; a dead wife cannot please her husband .

2. Heart-purity is necessary in respect of God : God is holy ; purity is the chief Robe wherewith God himself is cloathed . Hab. 1.13 . Thou art of purer eyes than to behold evil : And will this holy God endure to have an impure heart come near him ? will a man lay a Viper in his bosome ? the holy God and the sinner cannot dwell together . None can dwell together but friends ; but there is no friendship between God and the sinner , both of them being of a contrary judgment and disposition . An impure heart is more odious to God than a Serpent ; God gave the Serpent its venome , but Satan fills the heart with sin . Acts 5.3 . Why hath Satan fill'd thy heart ? The Lord abhors a sinner , he will not come near him , having his plague-soars running . Zach. 11.8 . My soul loathed them .

3. Heart-purity is necessary in regard of the Angels ; they are pure creatures : The Cherubims , which typified the Angels , were made of fine gold , to denote the purity of their Essence ; no unholy thought enters into the Angels ; therefore there must be purity of heart , that there may be some resemblance between us and them . What should unholy hearts do among those pure angelical spirits ?

4. In regard of the Saints glorified . They are pure , being refined from all lees and dregs of sin . Their title is , spirits of just men made perfect , Heb. 12.23 . Now what should profane spirits do among spirits made perfect ? I tell you , if you who wallow in your sins , could come near God and Angels , and spirits of men made perfect , and have a sight of their lustre , you would soone wish your selves out of their company ; as a man that is dirty , and in his rags , if he should stand before the King and his Nobles , and see them glistering in their cloth of gold , and sparkling with their jewels , he would be ashamed of himself , and wish himself out of their presence .

5. There must be heart-purity in regard of heaven ; heaven is a pure place , it is an inheritance undefiled , 1 Pet. 1.4 . No unclean beasts come into the heavenly Ark ; there shall not enter into it any thing that defileth , Rev. 21.27 . The Lord will not put the new wine of glory into a musty , impure heart ; all which considered , shows the necessity of heart-purity .

2. It is the will of God that we should be pure in heart , 1 Thes. 4.3 . This is the will of God , your sanctification . Are you low in the world ? perhaps it is not the will of God that you should be rich ; but it is the will of God that you should be holy ; This is the will of God , your sanctification . Let God have his will by being holy , and you shall have your will in being happy . Gods will must either be fulfilled by us , or upon us .

3. Purity of heart is the characteristical note of Gods people , Psal. 73.1 . God is good to Israel , even to such as are of a clean heart . Heart-purity denominates us the Israel of God . It is not profession which makes us the Israel of God ; it makes us of Israel indeed ; but , all are not Israel which are of Israel , Rom. 9.6 . Purity of heart is the jewel which is hung only upon the elect . As chastity distinguisheth a vertuous woman from an Harlot ; so the true Saint is distinguished from the Hypocrite by his heart-purity . This is like the Noblemans star , or garter , which is a peculiar ensign of honor , differing him from the vulgar ; when the bright star of purity shineth in a Christians heart , it doth distinguish him from a formal professor .

4. Purity of heart makes us like God ; it was Adams unhappinesse once , he aspired to be like God in omnisciencie ; but we must endeavour to be like God in sanctity . Gods image consists in holinesse ; those who have not his image and superscription upon them , he will say , I know you not* . Chrysost. God delights in no heart but where he may see his own face , and likenesse . You cannot see your face in a glasse when it is dusty : Gods face cannot be seen in a dusty impure soul ; a pure heart ( like a clean glasse ) gives forth some idaea and representation of God . There is little comfort in being like God in other things besides purity . Are we like God in that we have a being ? So have stones . Are we like him in that we have motion ? So have stars ; are we like him in that we have life ? so have trees and birds ; Are we like him in that we have knowledge ? so have Divels ; there is no likenesse to God will prove comfortable , and blisseful , but our being like him in purity ; God loves the pure in heart ; lovers founded upon likenesse .

5. The excellency of the heart lies in the purity of it . Purity was the glory of the soul in innocency ; the purer a thing , is the better ; the purer the aire is , and the more free from noxious vapours , the better it is ; the spirits of water distill'd are most precious ; the purer the gold is , the more valuable ; the purer the wine is when it is taken off from the lees and dregs , the more excellent it is ; the more the soul is clarified by grace , and taken off from the lees and dregs of sin , the more precious account God makes of it ; the purer the heart is , the more spiritual it is ; and the more spiritual , the more fit to entertain him who is a Spirit .

6. God is good to the pure in heart , Psal. 73.1 . God is good to Israel , even to such as are of a clean heart . We all desire that God should be good to us ; 't is the sick mans prayer , the Lord be good to me . God is good to such as are of a clean heart .

Quest. Quest. But how is God good to them ?

Answ. Answ. Two wayes , 1. To them that are pure , all things are sanctified . Titus 1.15 . To the pure all things are pure . Estate is sanctified , Relations are sanctified ; as the Temple did sanctifie the gold , and the Altar did sanctifie the offering . To the unclean nothing is clean ; their Table is a snare , their Temple-devotion is sin . There is a curse entailed upon a wicked man † ; but holiness removes the curse , * * Deut. 28.16 and cuts off the entail ; to the pure all things are pure . 2. The pure-hearted have all things work for their good ; Rom. 8.28 . Mercies and afflictions shall turn to their good ; the most poysonful drug shall be medicinable ; the most cross Providence shall carry on the design of their salvation * * Ista quae putatur poena fit medicina . Hier. ; who then would not be pure in heart ? God is good to such as are of a clean heart .

7. Heart purity makes way for heaven ; the pure in heart shall see God . Happiness is nothing but the quintessence of holiness ; purity of heart is heaven begun in a man ; holiness is called in Scripture the anointing of God , 1 John 2.27 . Solomon was first anointed with the holy oyle , and then he was made King , 1 Kings 1.39 . The people of God are first anointed with the oyle of the Spirit , and made pure in heart , and then the Crown of glory is set upon their head * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Macar . : And is not purity to be highly valued ? it lays a Train for glory ; purity of heart , and seeing of God , are linked together .

8. The examples of those who have been eminent for heart-purity ; the Lord Jesus was a pattern of purity . John 8.46 . Which of you convinceth me of sin ? in this we are to imitate Christ ; we are not to imitate him in raising the dead * * Non mundos fabricare , non mortuos susci●ere . Aug. , or in working miracles , but in being holy , 1 Pet. 1.16 . Besides , this golden pattern of Christ , we are to write after the fair copy of those Saints who have been of a Dove like purity . David was so pure in heart , that he was a man after Gods heart ; Abraham so purified by faith , that he was one of Gods Cabinet-counsel * * Gen. 18.17 . . Moses so holy , that God spake with him face to face ; what were the rest of the Patriarchs , but so many plants of Renown flourishing in holiness ? The fathers in the primitive Church were exemplary for purity ; Gregory Nazianzene , Basil , Augustine , they were so inlaid and adorn'd with purity , that envy it self could not tax them * * Stabilitatem habuerunt in fide , sanctitatem in opere . ; therefore as Caesar wished he had such Souldiers as were in the time of Alexander the great ; so we may wish we had such Saints as were in the Primitive times ; so just were they in their dealings , so decent in their attire , so true in their promises , so devout in their Religion , so unblameable in their lives , that they were living Sermons , walking Bibles , real Pictures of Christ , and did help to keep up the credit of godliness in the world .

9. Heart-purity is the only jewel you can carry out of the world ; Hast thou a child thou delightest in , or an Estate ? you can carry nothing out of the world , 1 Tim. 6.7 . Purity of heart is the only commodity can be with comfort transported , this is that will stay longest with you ; usually we love those things will last longest ; we prize a Diamond or piece of gold above the most beautiful flower , because fading ; heart-purity hath perpetuity ; it will go with us beyond the grave .

SECT. 6.

Means for heart-purity .

BUT how shall we attain to heart-purity ? 1. Often look into the Word of God . John 15.3 . Now ye are clean through the Word . Psal. 119.140 . Thy Word is very pure : Gods Word is pure , not only for the matter of it , but the effect , because it makes us pure : John 17.17 . Sanctifie them through thy truth , thy Word is truth . By looking into this pure Chrystal we are changed into the image of it ; the Word is both a glass to shew us the spots of our souls , and a lavor to wash them away ; the Word breaths nothing but purity ; it irradiates the mind , it consecrates the heart .

2. Go to the Bath : There are two Baths Christians should wash in .

1. The Bath of tears * * Lavacrum lachrymarum . : Go into this Bath ; Peter had sullied and defiled himself with sin , and he washed himself with penitential tears . Mary Magdalen who was an impure sinner , stood at Jesus feet weeping , Luk. 7.38 . Maries tears did wash her heart , as well as Christs feet . Oh sinners , let your eyes be a fountain of tears ; weep for those sins which are so many , as have passed all Arithmetick ; this water of contrition is healing and purifying .

2. The Bath of Christs blood * * Lavacrum sanguinis . ; this is that fountain opened for sin , and for uncleanness , Zach. 13.1 . A soul steeped in the brinish tears of Repentance , and bathed in the blood of Christ , is made pure ; this is that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; all the legal washings and purifications were but Types and Emblems , representing Christs blood ; this blood layes the soul a whitening .

3. Get faith : 'T is a soul-cleansing grace , Acts 15.9 . Having purified their hearts by faith . The woman in the Gospel , that did but touch the hem of Christs garment was healed ; a touch of faith heals . If I believe Christ and all his merits are mine , how can I sin against him ? we do not willingly injure those friends which we believe love us : Nothing can have a greater force and efficacy upon the heart to make it pure , than faith ; faith will remove Mountains ; the Mountains of pride , lust , envy ; faith and the love of sin are inconsistent .

4. Breath after the Spirit ; it is called the holy Spirit , Eph. 1.13 . It purgeth the heart , as Lightning purgeth the Aire : That we may see what a purifying vertue the Spirit hath , it is compar'd

1. To fire , Acts 2.3 . Fire is of a purifying nature ; it doth refine and cleanse mettals ; it separates the dross from the gold ; the Spirit of God in the heart doth refine and sanctifie it ; it burns up the dross of sin * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. .

2. The Spirit is compared to wind . Acts 2.2 . There came a sound from heaven as of a mighty rushing wind , and they were all filled with the Holy Ghost . The wind doth purifie the Aire * * Ventus aerem expurgat . ; when the Aire by reason of foggy vapours is unwholsome , the wind is a Fan to winnow and purifie it . Thus when the vapours of sin arise in the heart , vapours of pride and covetousness , earthly vapours , the Spirit of God ariseth and blows upon the soul , and so purgeth away these impure vapours . The Spouse in the Canticles prays for a Ga●e of the Spirit , that she might be made pure , Cant. 4.16 .

3. The Spirit is compared to water . John 7.38 , 39. He that believeth on me , out of his belly shall flow Rivers of living water , but this spake he of the Spirit : The Spirit is like water , not only to make the soul fruitful , ( for it causeth the desert to blossome as the Rose , Isa. 32.15 . Isa. 35.1 . But the Spirit is like water to purifie : Whereas before the heart of a sinner was unclean , and whatever he touch'd had a tincture of impurity , Num. 19.22 . when once the Spirit comes into the heart , it doth with its continual showres and lavors wash off the filthiness of it , making it pure , and fit for the God of the spirits to dwell in .

5. Take heed of familiar converse and intercourse with the wicked . One vain mind makes another ; one hard heart makes another ; the stone in the body is not infectious , but the stone in the heart is . One profane spirit poysons another ; Beware of the society of the wicked .

Quest. Quest. But what hurt is in this ? did not Jesus Christ converse with sinners ? Luk. 5.29 .

Answ. 1 Answ. 1. There was a necessity for that : If Jesus Christ had not come among sinners , how could any have been saved ? He went among sinners , not to joyn with them in their sins , but to heal them of their sins . He was not a Companion of sinners , but a Physitian of sinners * * Ut si accusetur medicus quod in domum aegroti intraverat . Austin . .

2. Though Christ did converse with sinners , he could not be polluted with their sin ; his Divine Nature was a sufficient Antidote to preserve him from infection . Christ could be no more defiled with their sin , then the Sun is defiled by shining on a Dunghill . Sin could no more stick on Christ , than a Bur on a glass of Chrystal ; the soil of his heart was so pure , that no viper of sin could breed there . But the case is altered with us ; we have a stock of corruption within , and the least thing will encrease this stock ; therefore it is dangerous mingling our selves among the wicked . If we would be pure in heart , let us shun their society . He that would preserve his garment clean , avoids the dirt ; the wicked are as the mire , Isa. 57.20 . The fresh waters running among the salt , taste brackish .

6. If you would be pure , walk with them that are pure ; as the communion of Saints is in our Creed , so it should be in our company . Prov. 13.20 . He that walketh with the wise shall be wise ; and he that walketh with the pure shall be pure . The Saints are like a Bed of spices ; by intermixing our selves with them we shall partake of their savouriness ; association begets assimilation ; sometimes God blesseth good society to the conversion of others .

7. Wait at the posts of Wisdoms doors , Reverence the Word preached ; the Word of God suck'd in by faith * * Hebr. 4.2 . , transforms the heart into the likeness of it ; Rom. 6.17 . The Word is an holy seed * * Jam. 1.18 . , which being cast into the heart , makes it partake of the Divine Nature * * 2 Pet. 1.4 . .

8. Pray for heart-purity . Job propounds the question , Who can bring a clean thing out of an unclean ? Job 15.14 . God can do it ; out of an impure heart he can produce grace ; make that prayer of David , Psal. 51.10 . Create in me a clean heart , O God . Most men pray more for full purses , than pure hearts ; we should pray for heart-purity fervently ; it is a matter we are most nearly concerned in ; without holiness no man shall see the Lord . Our prayer must be with sighs and groans , Rom. 8. There must not only be elocution , but affection . Jacob wrestled in prayer , Gen. 32.24 . Hannah poured out her soul , 1 Sam. 1.15 . We oft pray so coldly , ( our Petitions even freezing between our lips ) as if we would teach God to deny * * Ludit Deum , qui ore petit quod corde negligit . : We pray , as if we cared not whether God heard us or no. Oh Christian , be earnest with God for a pure heart ; lay thy heart before the Lord , and say , Lord , Thou who hast given me an heart , give me a pure heart . My heart is good for nothing as it is , it defiles every thing it toucheth . Lord , I am not fit to live with this heart , for I cannot honour thee ; nor to dye with it , for I cannot see thee ; oh purge me with Hysop ; let Christs blood be sprinkled upon me , let the Holy Ghost descend upon me , Create in me a clean heart O God . Thou who biddest me give thee my heart , Lord , make my heart pure , and thou shalt have it .

MATTH. 5.8 .

They shall see God .

CHAP. XVII .

The blessed priviledge of seeing God explained .

THESE words are linked to the former , and they are a great incentive to heart-purity ; the pure heart shall see the pure God . There is a double-sight which the Saints have of God .

1. In this life ; that is spiritually , by the eye of faith . Faith sees Gods glorious Attributes in the glass of his Word ; faith beholds him shewing forth himself through the Lattice of his Ordinances . Thus Moses did see him who was invisible , Hebr. 11.27 . Believers see Gods glory as it were vailed over , they behold his back-parts , Exod. 23.33 .

2. In the life to come ; and this glorious sight of God is meant in the Text , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they shall see God : A pleasant prospect ! this Divines call the beatifical vision * * Inspectio sola divinitatis efficit , ut beatius nihil esse potest . Cassiodor . ; at that day the Vail will be pull'd off , and God will shew himself in all his glory to the soul ; as a King on a day of Coronation shews himself in all his Royalty and Magnificence : This sight of God will be the heaven of heaven ; we shall indeed have a sight of Angels , and that will be sweet ; but the quintessence of happiness , and the Diamond in the Ring will be this , we shall see God . If the Sun be absent , it is night for all the Stars . The Angels are called Stars , Job 38.7 . But it would be night in heaven if the Sun of righteousness did not shine there ; it is the Kings presence makes the Court ; Absalom counted himself but half alive , unless he might see the Kings face * * 2 Sam. 14.32 : — Blessed are the pure in heart , for they shall see God . — This sight of God in glory , is 1. Partly mental and intellectual ; we shall see him with the eyes of our mind . If there be not an intellectual sight of God , how do the spirits of just men made perfect see him ? 2. Partly corporeal ; not that we can with bodily eyes behold the bright essence of God . Indeed the Anthromorphites and Vorstians erroneously held that God had a visible shape and figure ; as man was made Gods image , so they thought God was made in made in mans image ; but God is a spirit , John 4.24 . and being a Spirit , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , invisible , 1 Tim. 1.17 . He cannot be beheld by bodily eyes ; whom no man hath seen , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , nor can see , 1 Tim. 6.16 . A sight of his glory would overwhelme us ; this wine is too strong for our weak heads .

But when I say our seeing of God in heaven , is corporeal , my meaning is , we shall with bodily eyes behold Jesus Christ , through whom the glory of God , his wisdom , holiness , mercy shall shine forth to the soul . Put a back of steel to the glass , and you may see a face in it ; so the humane nature of Christ is as it were a back of steel , through which we may see the glory of God * * 2 Cor. 4.6 . ; in this sense that Scripture is to be understood , Job 19.26 . with these eyes shall I see God .

SECT. 1.

Setting forth the excellency of the Beatifical vision .

NOW concerning this blessed sight of God , it is so sublime and sweet , that I can but draw a dark shadow of it ; we shall better understand it when we come to heaven ; only at present I shall lay down these nine Aphorisms or Maxims .

1. Our sight of God in heaven shall be a transparent sight ; here we see him per aenigma , through a glass darkly , 1 Cor. 13.12 . But through Christ we shall behold God in a very illustrious manner ; God will so far unvail himself , and shew forth his glory , as the soul is capable to receive ; if Adam had not sinned , yet it is probable he should never have had such a clear sight of God as the Saints in glory shall . 1 John 3.2 . We shall see him as he is ; now we see him as he is not ; he is not mutable , not mortal ; there we shall see him as he is , in a very transparent manner ; then shall I know , even as also I am known , 1 Cor. 13.12 . that is , clearly : Doth not God know us clearly and fully ? then shall the Saints know him ( according to their capacity ) as they are known ; as their love to God , so their sight of God shall be perfect .

2. This sight of God will be a transcendent sight , it will surpass in glory ; such glittering beams shall sparkle forth from the Lord Jesus , as shall infinitely amaze and delight the eys of the beholders . Imagine what a blessed sight it will be to see Christ wearing the Robe of our humane nature , and to see that nature sitting in glory above the Angels . If God be so beautiful here in his Ordinances , Word , Prayer , Sacraments ; if there be such excellency in him when we see him by the eye of faith through the prospective glass of a promise , O what will it be when we shall see him face to face ! when Christ was transfigured on the Mount , he was full of glory , Matth. 17.2 . If his transfiguration were so glorious , what will his inauguration be ? what a glorious time will it be , when as it was said of Mordecai , we shall see him in the presence of his Father , arrayed in Royal apparel , and with a great Crown of gold upon his head , Esth. 8.15 . * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . There will be glory beyond Hyperbole ; if the Sun were ten thousand times brighter than it is , it could not so much as shadow out this glory ; in the heavenly Horizon we shall behold beauty in its first magnitude and highest elevation ; there we shall see the King in his glory * * Isa. 33.17 . . All lights are but Eclipses , compared with that glorious Vision ; Appelles pensil would blot , Angels tongues would but disparage it .

3. This sight of God will be a transforming sight : 1 John 3.2 . We shall be like him : The Saints shall be changed into glory ; as when the light springs into a dark Room , the Room may be said to be changed from what it was . The Saints shall so see God , as to be changed into his image . Psal. 17. ult. Here Gods people are black'd and sullied with infirmities , but in heaven they shall be as the Dove , covered with silver wings ; they shall have some rayes and beams of Gods glory shining in them ; as a man that rowles himself in the Snow , is of a Snow-like whiteness ; as the Chrystal by having the Sun shine on it , sparkles and looks like the Sun ; so the Saints by beholding the brightness of Gods glory , shall have a tincture of that glory upon them ; not that they shall partake of Gods very essence ; for as the iron in the fire becomes fire , yet remains iron still ; so the Saints by beholding the lustre of Gods Majesty shall be glorious creatures , but yet creatures still .

4. This sight of God will be a joyful sight . Acts 2.28 . Thou shalt make me glad with the light of thy countenance . After a sharp Winter , how pleasant will it be to see the Sun of righteousness displaying himself in all his glory ! Doth faith breed joy ? 1 Pet. 1.8 . In whom though now you see him not , yet believing ye rejoyce with joy unspeakable . If the joy of FAITH be such , what will the joy of vision be ? the sight of Christ will amaze the eye with wonder , and ravish the heart with joy . If the face of a friend whom we intirely love doth so affect us and drive away sorrow ; O how chearing will the sight of God be to the Saints in heaven ! then indeed it may be said , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , your heart shall rejoyce , John 16.22 . And there are two things which will make the Saints vision of God in heaven joyful .

1. Through Jesus Christ the dread and terror of the Divine Essence shall be taken away . Majesty shall appear in God to preserve reverence , but withal Majesty cloathed with beauty , and tempered with sweetness to excite joy in the Saints . We shall see God as a friend , not as guilty Adam did , who was afraid , and hid himself * * Gen. 3.10 . ; but as Queen Esther looked upon King Ahashuerus , holding forth the golden Scepter * * Esth. 5.2 . ; surely this sight of God will not be formidable , but comfortable .

2. The Saints shall not only have vision , but fruition ; they shall so see God , as to enjoy him . Aquinas and Scotus dispute the case whether the formalis ratio , the very formality and essence of blessedness be an act of the understanding or the will . Aquinas saith , Happiness consists in the intellectual part , the bare seeing of God . Scotus saith , Happiness is an act of the will , the enjoying of God ; but certainly true blessedness comprehends both * * Illi acu rem tangunt , qui in visione & amore Dei simul consistere volunt beatitudinem . Dr. Arrows . ; it lies partly in the understanding , by seeing the glory of God richly displayed ; and partly in the will , by a sweet delicious taste of it , and acquiescence of the soul in it ; we shall so see God as to love him * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . , and so love him as to be filled with him ; the seeing of God implies fruition . Matth. 25.21 . Enter thou into the joy of thy Lord ; not only behold it , but * * Non tantum aderit gloria , sed incrit . Bern. enter into it . Psal. 36.9 . In thy light we shall see light , there is vision . Psal. 16. ult. At thy right hand there are pleasures for evermore , there is fruition . So great is the joy which flows from the sight of God , as will make the Saints break forth into triumphant Praises and Hallelujahs .

5. This sight of God will be a satisfying sight : Cast three worlds into the heart , and they will not fill it ; but the sight of God satisfies , Psal. 17.15 . I shall be satisfied when I awake with thy likeness . Solomon saith , the eye is not satisfied with seeing , Eccles. 1.8 . But there the eye will be satisfied with seeing ; God and nothing but God can satisfie . The Saints shall have their heads so full of knowledge , and their hearts so full of joy , that they shall find no want .

6. It will be an unweariable sight : Let a man see the ra●est sight that is , he will soon be cloyed ; when he comes into a Garden and sees delicious walks , fair Arbours , pleasant Flowers , within a little while he grows weary ; but it is not so in heaven , there is no surfet * * Ibi nec fames nec fastidium . Bern. ; we shall never be weary of seeing God ; for the Divine Essence being infinite , there shall be every moment new and fresh delights springing forth from God into the glorified soul ; the soul shall not so desire God , but it shall still be full ; nor shall it be so full , but it shall still desire ; so sweet will God be , that the more the Saints behold God , the more they will be ravished with desire and delight .

7. It will be a beneficial sight , it will tend to the bettering and advantaging of the soul ; some colours while they delight the eyes , they hurt them ; but this intuition and vision of God shall better the soul , and tend to its infinite happiness . Eves looking upon the Tree of knowledge did prejudice her sight ; she afterwards grew blind upon it ; but the Saints can receive no detriment from the inspection of glory , this sight will be beatifical : The soul will never be in its perfection till it comes to see God , this will be the crowning blessing .

8. This sight of God shall be perpetuated ; here we see objects awhile , and then our eyes grow dim , and we need Spectacles ; but the Saints shall always behold God ; as there shall be no cloud upon Gods face , so the Saints shall have no Mote in their eye ; their sight shall never grow dim , but they shall be to all Eternity looking on God , that beautiful and beatifical object . O what a soul-ravishing sight will this be ! God must make us able to bear it ; we can no more endure a sight of glory , than a sight of wrath * * Sensibile forte destruit sensum . ; but the Saints after this life shall have their capacities enlarged , and they shall be qualified , and made fit to receive the penetrating beams of glory .

9. It will be a speedy sight . There are some who deny that the soul is immediately after death admitted to the sight of God ; but I shall make good this Assertion , that the Saints shall have an immediate transition and passage from death to glory ; assoon as death hath closed their eyes , they shall see God ; if the soul be not presently after death translated to the beatifical Vision , then what becomes of the soul in that juncture of time till the Resurrection ?

1. Doth the soul go into torment ? That cannot be ; for the soul of a believer is a member of Christs body mystical ; and if this soul should go to hell , then something of Christ should go to hell ; a member of Christ might be for a time damned ; but that is impossible .

2. Doth the soul sleep in the body as some drowsily imagine ? How then shall we make good sense of that Scripture ? 2 Cor. 5.8 . We are willing rather to be absent from the body , and to be present with the Lord . If the soul at death be absent from the body , then it cannot sleep in the body .

3. Doth the soul dye ? so the Lucianists held that the soul was mortal , and did dye with the body ; but as Scaliger observes , it is impossible that the soul being of a spiritual uncompounded nature should be subject to corruptibility * * Luke 12. ● . . Such as say the soul dies , I would demand of them wherein the soul of a man then differs at death from the soul of a brute ? By all which it appears that the soul of a believer after death goes immediatly to God : Luk. 23.43 . This day shalt thou be with me in Paradise . That word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with me , shews clearly that the Thief on the Cross was translated to heaven , for there Christ was , Ephes. 4.10 . And the other word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , this day , shews that the Thief on the Cross had an immediate passage from the Cross to Paradise ; so that the souls of believers have a speedy Vision of God after death ; it is but winking , and they shall see God .

SECT. 2.

The sinners misery that he shall not see God .

Use 1 1. SEE the misery of an impure sinner , he shall not be admitted to the sight of God ; the pure in heart only shall see God . Such as live in sin , whose souls are dyed black with the filth of hell , they shall never come where God is ; they shall have an affrighting Vision of God , but not a beatifical Vision ; they shall see the flaming Sword , and the burning Lake , but not the Mercy-seat ; God in Scripture is sometimes called a consuming fire , sometimes the Father of lights ; the wicked shall feel the fire , but not see the light : Impure souls shall be covered with shame and darkness , as with a Mantle ; and shall never see the Kings face ; they who would not see God in his Ordinances , shall not see him in his glory .

SECT. 3.

That we should labour to be rightly qualified for this Vision .

Use 2 2. IS there such a blessed priviledge after this life ? then let me perswade all who hear me this day , 1. To get into Christ ; We cannot come to God but by Christ ; we cannot see God but through Christ . Moses when he was in the Rock did see God , Exod. 33.32 . In this blessed Rock Christ we shall see God . 2. Be purified persons ; it is only the pure in heart who shall see God ; it is only a clear eye can behold a bright transparent object ; those only who have their hearts cleansed from sin , can have this blessed sight of God ; sin is such a cloud , as if it be not removed , will for ever hinder us from seeing the Sun of righteousness . Christian , Hast thou upon thy heart holiness to the Lord ? then thou shalt see God ; there are many saith Saint Austin , could be content to go to heaven , but they are loth to take the way that leads thither ; they would have the glorious Vision , but neglect the gracious Union .

There are several sorts of eyes which shall never see God ; the ignorant eye , the unchaste eye , the scornful eye , the malicious eye , the covetous eye ; if you would see God when you dye , you must be purified persons while you live . 1 John 3.2 , 3. We shall see him as he is ; and every man that hath this hope in him , purifieth himself .

SECT. 4.

A Cordial for the pure in heart .

3. LET me turn my self to the pure in heart . Use 3 1. Stand amazed at this priviledge , that you who are worms crept out of the dust , should be admitted to the blessed sight of God to all Eternity ; it was Moses his prayer , I beseech thee shew me thy glory , Exod. 33.18 . The Saints shall behold Gods glory ; the pure in heart shall have the same blessedness that God himself hath ; for what is the blessedness of God , but the contemplating his own infinite beauty .

2. Begin your sight of God here ; let the eye of your faith be still upon God . Moses by faith saw him who is invisible , Hebr. 11.27 . Oft look upon him with believing eyes , whom you hope to see with glorified eyes : Psal. 25. Mine eyes are ever towards the Lord ; while others are looking towards the Earth , as if they would fetch all their comforts thence , let us look up to heaven ; there is the best prospect ; the sight of God by faith would let in much joy to the soul . 1 Pet. 1.8 . Though now ye see him not , yet believing , ye rejoyce with joy unspeakable .

3. Let this be as Cordial-water to revive the pure in heart ; Be comforted with this , you shall shortly see God . The godly have many sights here that they would not see ; they see a body of death , they see the Sword unsheath'd , they see Rebellion wearing the Mask of Religion ; they see the white Divel , these sights occasion sorrow ; but there is a blessed sight a coming , they shall see God ; and in him are all sparkling beauties , and ravishing joyes to be found .

4. Be not discouraged at sufferings ; all the hurt affliction and death can do , is to give you a sight of God ; as he said to his Fellow-Martyr , One half houre in glory will make us forget our pain ; the Sun arising , all the dark shadows of the night flie away : When the pleasant beams of Gods countenance shall begin to shine upon the soul in heaven , then sorrows and s●fferings shall be no more ; the dark shadows of the night shall flie away ; the thoughts of this beatifical Vision should carry a Christian full sail with joy through the waters of affliction ; this made Job so willing to embrace death , Job 19.25 , 26. I know that my Redeemer liveth , and though worms devoure this body , yet in my flesh shall I see God .

MATTH. 5.9 .

Blessed are the Peace-makers , &c.

CHAP. XVIII .

Concerning Peaceableness .

THIS is the seventh step of the golden Ladder which leads to blessedness , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The name of peace is sweet , and the work of peace is a blessed work . Blessed are the Peace-makers . Observe the Connexion , the Scripture links these two together , Pureness of heart , and peaceableness of spirit . Jam. 3.17 . The wisdom from above is first pure , then peaceable . Hebr. 12.14 . Follow peace and holiness ; and here Christ joyns them together , Pure in heart , and Peace-makers ; as if there could be no purity , where there is not a study of peace ; that Religion is suspitious , which is full of Faction and Discord .

In the words there are three parts .

1. A Duty implied ; viz. peaceable-mindedness . 2. A Duty expressed ; to be Peace-makers . 3. A Title of honour bestowed ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , They shall be called the children of God .

1. The Duty implied , peaceable-mindedness ; for before men can make peace among others , they must be of peaceable spirits themselves ; before they can be promoters of peace , they must be lovers of peace .

Doctr. 1 Doctr. 1. That Christians must be peaceable-minded ; this peaceableness of spirit is the beauty of a Saint , 't is a jewel of great price . 1 Pet. 3.4 . The ornament of a quiet spirit which is in the sight of God of great price . The Saints are Christs sheep , John 10.27 . the sheep is a peaceable creature ; they are Christs Doves , Cant. 2.14 . therefore they must be sine felle , without gall ; it becomes not Christians to be Ishmaels , but Solomons : Though they must be Lyons for courage , yet Lambs for peaceableness ; God was not in the Earth-quake , nor in the fire , but in the still , small voyce , 1 Kings 19.12 . God is not in the rough , fiery spirit , but in the peaceable spirit . There is a four-fold peace that we must study and cherish .

1. An Oeconomical peace , peace in Families ; it is called vinculum pacis , the bond of peace , Eph. 4.3 . Without this all drops in pieces ; peace is a girdle that tyes together members in a Family ; it is a golden Clasp that knits them together that they do not fall in pieces ; we should endeavour that our houses should be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 houses of peace : 'T is not fairness of Rooms makes an house pleasant , but peaceableness of dispositions ; there can be no comfortableness in our dwellings , till peace be entertained as an inmate into our houses .

2. There is a Parochial peace ; when there is a sweet harmony , a tuning and chiming together of affections in a Parish . When all draw one way , and as the Apostle saith , are perfectly joyned together in the same mind , 1 Cor. 1.10 . One jarring string brings all the Musick out of tune ; one bad Member in a Parish endangers the whole : 1 Thes. 5.13 . Be at peace among your selves . 'T is little comfort to have our houses joyned together , if our hearts be asunder ; a Geometrical union will do little good without a Moral .

3. There is a Political peace ; peace in City and Countrey , this is the fairest flower of a Princes Crown ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . peace is the best blessing of a Nation . It is well with Bees when there is a noise ; but it is best with Christians , when ( as in the building of the Temple ) there is no noise of Hammer heard . Peace brings plenty along with it ; How many Miles would some go on pilgrimage to purchase this peace ! therefore the Greeks made peace to be the Nurse of Pluto , the God of wealth . Political plants thrive best in the Sunshine of peace . Psal. 147.14 . He maketh peace in thy borders , and filleth thee with the finest of the wheat . — Omnia pace vigent . — The Ancients made the Harp the Emblem of peace ; How sweet would the sounding of this Harp be after the roaring of the Canon ! — Pacem te poscimus omnes . — All should study to promote this Political peace ; the godly man when he dyes , enters into peace , Isa. 57.2 . But while he lives , peace must enter into him .

4. There is an Ecclesiastical peace , a Church-peace : When there is unity and verity in the Church of God ; never doth Religion flourish more , then when her children spread themselves as Olive-plants round about her Table : Unity in Faith and Discipline is a mercy we cannot prize enough ; this is that which God hath promised , Jer. 32.39 . and which we should pursue , Zach. 8.19 . Saint Ambrose saith of Theodosius the Emperour , that when he lay sick , he took more care for the Churches peace than for his own recovery .

The Reasons why we should be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , peaceable-minded , are two . 1. We are called to peace , 1 Cor. 7.15 . God never call'd any man to division ; that is a reason why we should not be given to strife , because we have no call for it ; but God hath called us to peace . 2. It is the nature of grace to change the heart , and make it peaceable : By nature we are of a fierce cruel disposition ; when God cursed the ground for mans sake , the curse was , that it should bring forth thorns and thistles , Gen. 3.18 . The heart of man naturally lies under this curse , it brings forth nothing but the Thistles of strife and contention ; but when grace comes into the heart , it makes it peaceable , it infuseth a sweet loving disposition , it smooths and polisheth the most knotty piece , it files off the ruggedness in mens spirits ; grace turns the Vulture into a Dove ; the Bryar into a Myrtle Tree * * Isa. 55.13 . ; the Lyon-like fierceness into a Lamb-like gentleness . Isa. 11.7 , 8. The wolf also shall dwell with the Lamb , and the Leopard shall lie down with the Kid , &c. It is spoken of the power which the Gospel shall have upon mens hearts , it shall make such a Metamorphosis , that those who before were full of rage and antipathy , shall now be made peaceable and gentle ; The Leopard shall lie down with the Kid.

SECT. 1.

Peaceableness a Saints Character .

Use 1 IT shews us the Character of a true Saint ; he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Inform. given to peace ; he is the Keeper of the peace ; he is filius pacis , a son of peace .

Caution . Not but that a man may be of a peaceable spirit , yet seek to recover that which is his due ; if peace hath been otherwise sought , and cannot be attained , a man may go to Law , and yet be a peaceable man . It is with going to Law , as it is with going to War , when the Rights of a Nation are invaded ; as 2 Chron. 20.2 , 3. and peace can be purchased by no other means than War , here it is lawful to beat the Plough-share into a Sword ; so when there is no other way of recovering ones right , but by going to Law , a man may commence a suit in Law , yet be of a peaceable spirit . Going to Law ( in this case ) is not so much striving with another , as contending for a mans own ; it is not to do another wrong , but to do himself right ; it is a desire rather of equity than victory : I say as the Apostle , 1 Tim. 1.8 . The Law is good if a man use it lawfully .

Quest. Is all peace to be sought ? how far is peace lawful ?

Answ. Peace with men must have this double limitation .

1. The peace a godly man seeks , is not to have a league of amity with sinners ; though we are to be at peace with their persons , yet we are to have war with their sins ; we are to have peace with their persons as they are made in Gods image ; but to have war with their sins as they have made themselves in the Divels image : David was for peace , Psal. 120.7 . but he would not sit upon the Ale-bench with sinners , Psal. 26.4 , 5. Grace teacheth good nature ; we are to be civil to the worst , but not twist into a cord of friendship ; that were to be Brethren in iniquity . Eph. 5.11 . Have no fellowship with the unfruitful works of darkness . Jehoshaphat ( though a good man ) was blamed for this , 2 Chron. 19.2 . Shouldst thou help the ungodly , and love them that hate the Lord ? The fault fault was not that he entertained civil peace with Ahab ; but that he had a league of friendship , and was assistant to Ahab , when he went contrary to God ; therefore there was wrath upon Jehoshaphat from the Lord , Ver. 2. We must not so far have peace with others , as to endanger our selves : If a man hath the plague , we will be helpful to him , and send him our best Receits , but we are careful not to have too much of his company , or suck in his infectious breath : So we may be peaceable towards all , nay helpful ; pray for them , councel them , relieve them ; but let us take heed of too much familiarity , lest we suck in their infection : In short , we must so make peace with men , that we do not break our peace with conscience : Hebr. 12.14 . Follow peace and holiness ; we must not purchase peace with the loss of holiness .

2. We must not so seek peace with others , as to wrong truth . Prov. 23.23 . Buy the truth , and sell it not . Peace must not be bought with the sale of truth ; truth is the ground of faith , the rule of manners ; truth is the most orient gem of the Churches Crown ; truth is a depositum , or charge that God hath intrusted us with ; we must God with our souls , he trusts us with his truths ; we must not let any of Gods truths fall to the ground * * Petius ruat coelum , quam pereat una mica veritatis ▪ Luth. ; the least filings of this gold are precious ; we must not so seek the flower of peace , as to lose the pearle of truth .

Some say let us unite , but we ought not to unite with Errour . What communion hath light with darkness ? 2 Cor. 6.14 . There are many would have peace with the destroying of truth ; peace with Arminian , Socinian , Antiscripturist ; this is a peace of the Divels making . Cursed be that peace which makes War with the Prince of peace ; though we must be peaceable , yet we are bid to contend for the faith , Jude 3. We must not be so in love with the golden Crown of peace , as to pluck off the jewels of truth ; rather let peace go than truth ; the Martyrs would rather lose their lives , than let go the truth .

SECT. 2.

Containing a Reproof of such as are unpeaceable .

IF Christians must be peaceable-minded , what shall we Use 2 say to those who are given to strife and contention ? Exhort . who like Flax or Gun-powder , if they be but touch'd , are all on fire ! how far is this from the spirit of the Gospel ? 't is made the note of the wicked , Isa. 57. They are like a troubled Sea ; there is no rest or quietness in their spirits , but they are continually casting forth the fome of passion and fury . We may with Strigelius , wish even to dye , to be freed from the bitter strifes which are among us : There are too many like the Salamander , who live in the fire of broyles and contentions . Jam. 3.14 , 15. If ye have bitter envying and strife , this wisdom descends not from above , but is Divellish ; the lustful man is Brutish , the wrathful man is Divellish . Every one is afraid to dwell in an house which is haunted with evil spirits ; yet how little afraid are men of their own hearts , which are haunted with the evil spirit of wrath and implacableness .

And which is much to be laid to heart , the divisions of Gods people ; Gods own Tribes go to War . In Tertullians time it was said , See how the Christians love one another ; but now it may be said , See how the Christians snarle one at another ! — Saevis inter se convenit Ursis . — Wicked men agree together , when those who pretend to be led by higher principles , are full of animosities and heart-burnings . Was it not sad to see Herod and Pilate uniting , and to see Paul and Barnabas falling out ? Acts 15.39 . When the Disciples called for fire from heaven , Ye know not ( saith Christ ) what manner of spirit ye are of , Luk. 9.56 . As if the Lord had said , This fire you call for , is not zeal , but is the wilde-fire of your own passions ; this spirit of yours doth not suit with the Master you serve , the Prince of peace ; nor the work I am sending you about , which is an Embassage of peace ; 't is Satan who kindles the fire of contention in mens hearts , and then stands and warms himself at the fire . When boystrous winds are up , we use to talk of Conjurers : Sure I am , when mens spirits begin to bluster and storm , the Divel hath conjured up these winds . Discords and Animosities among Christians , bring their godliness much into question ; for the wisdom which is from above , is peaceable , gentle , and easie to be entreated , Jam. 3.17 .

SECT. 3.

Containing an Exhortation to peaceable-mindedness .

Use 3 BE of a peaceable disposition . Rom. 12.18 . If it be possible , Exhort . as much as lieth in you , live peaceably with all men . The Curtains of the Tabernacle were to be looped together , Exod. 26.3 , 4. So should the hearts of Christians be looped together in peace and unity . That I may perswade to peaceable-mindedness , let me speak both to Reason and Conscience .

1. A peaceable spirit seems to be agreeable to the natural frame and constitution ; man by nature seems to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a peaceable creature , fitter to handle the Plough than the Sword ; other creatures are naturally arm'd with some kind of weapon wherewith they are able to revenge themselves : The Lyon hath his Paw , the Boar his Tusk , the Bee his Sting ; only man hath none of these weapons , he comes naked and unarmed into the world , as if God would have him a peaceable creature . — Candida pax homines , trux decet ira feras . — Man hath his Reason given him that he should live amiably and peaceably .

2. A peaceable spirit is honourable . Prov. 20.3 . It is an honour for a man to cease from strife . We think it a brave thing to give way to strife , and let loose the reins to our passions ; oh no , it is an honour to cease from strife : Noble spirits are such lovers of peace , that they need not be bound to the peace ; 't is the bramble that rends and tears whatever is near it ; the Cedar and Fig-tree , those more noble Plants , grow pleasantly and peaceably ; peaceableness is the Ensign and Ornament of a noble mind .

3. To be of a peaceable spirit , is highly prudential . Jam. 3.17 . The wisdom from above is peaceable . A wise man will not meddle with strife ; it is like putting ones finger into an Hornets Nest ; or to use Solomons similitude , Prov. 17.14 . The beginning of strife is as when one letteth out water . To set out the folly of strife , it is as letting out of water in two respects .

1. When water begins to be let out , rhere is no end of it ; so there is no end of strife when once begun .

2. The letting out of water is dangerous : If a man should break down a Bank , and let in an Arme of the Sea , the water might overflow his Fields , and drown him in the Flood : so is he that intermeddles with strife ; he may mischief himself , and open such a Sluce as may ingulph and swallow him up . True wisdom espouseth peace ; a prudent man will keep off from the bryars as much as he can .

4. To be of a peaceable spirit , brings peace along with it ; a contentious person vexeth himself , and eclipseth his own comfort ; he is like the Bird that beats it self against the Cage , he troubleth his own flesh , Prov. 11.17 . He is just like one that pares off the sweet of the Apple , and eats nothing but the Kore : So a quarrelsome man pares off all the comfort of his life , and feeds only upon the bitter Kore of disquiet , he is a self-tormentor ; the wicked are compared to a troubled sea , Isa. 57.20 . And it follows , there is no peace to the wicked , Ver. 21. The Septuagint renders it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , there is no joy to the wicked ; froward spirits do not enjoy what they possess ; but peaceableness of spirit brings the sweet Musick of peace along with it , it makes a calm and harmony in the soul ; therefore the Psalmist saith , it is not only bonum , but jucundum ; not only good , but pleasant to live together in unity , Psal. 133.1 .

5. A peaceable disposition is a God-like disposition .

1. God the Father is call'd the God of peace , Hebr. 13.20 . Mercy and peace are about his Throne , he signs the Articles of peace , and sends the Ambassadors of peace to publish them , 2 Cor. 5.20 .

2. God the Son is call'd the Prince of peace , Isa. 9.6 . His name is Emmanuel , God with us , a name of peace ; his Office is to be a Mediatour of peace , 1 Tim. 2.5 . He came into the world with a song of peace ; the Angels did sing it , Luk. 2.14 . Peace on Earth ; he went out of the world with a Legacy of peace : John 14.27 . Peace I leave with you , my peace I give unto you .

3. God the Holy Ghost is a Spirit of peace , he is the Comforter ; he seals up peace , 2 Cor. 1.22 . This blessed Dove brings the Olive-branch of peace in his mouth ; Now a peaceable disposition evidenceth something of God in a man , therefore God loves to dwell there . Psal. 76.2 . In Salem is Gods Tabernacle : Salem signifies peace , God dwells in a peaceable spirit .

6. Christs earnest prayer was for peace ; he prayed that his people might be one , John 17.11 , 21 , 23. that they might be of one mind and heart : And observe the Argument Christ useth in prayer , ( it is good to use Arguments in prayer ; they are as the feathers to the Arrow , which make it flie swifter , and pierce deeper ; Affections in prayer are as the fire in the Gun ; Arguments in prayer are as the Bullet ) the Argument Christ urgeth to his Father , is , Ver. 22. That they may be one , even as we are one . There was never any discord between God the Father and Christ ; though God parted with Christ out of his bosome , yet not out of his heart . There was ever dearness and oneness between them : Now Christ prays , that as he and his Father were one , so his people might be all one in peace and concord . Did Christ pray so earnestly for peace , and shall not we endeavour what in us lies to fulfill Christs prayer ? how do we think Christ will hear our prayer , if we cross his ?

7. Christ not only prayed for peace , but bled for it . Col. 1.20 . Having made peace through the blood of his Cross : Pacem omnimodam ; he dyed not only to make peace between God and man , but between man and man . Christ suffered on the Cross , that he might cement Christians together with his blood ; as he prayed for peace , so he payed for peace ; Christ was himself bound to bring us into the bond of peace .

8. Strife and contention hinder the growth of grace : Can good seed grow in a ground where there is nothing but thorns and bryars to be seen ? Matth. 13. The thorns choaked the seed . When the heart is as it were stuck with thorns , and is ever tearing and rending , can the seed of grace ever grow there ? Historians report of the Isle of Patmos , that the natural soile of it is such , that nothing will grow upon that Earth . A froward heart is like the Isle of Patmos , nothing of grace will grow there , till God changeth the soile , and makes it peaceable . How can faith grow in an unpeaceable heart ? for faith works by love . Impossible it is that he should bring forth the sweet fruits of the Spirit , who is in the gall of bitterness ; if a man hath received poyson into his body , the most excellent food will not nourish , till he takes some antidote to expel that poyson . Many come to the Ordinances with seeming zeal , but being poysoned with wrath and animosity , they receive no spiritual nourishment . Christs body mystical edifieth it self in love , Eph. 4.16 . There may be praying and hearing , but no spiritual concoction , no edifying of the body of Christ without love and peace .

9. Peaceableness among Christians is a powerful loadstone to draw the world to receive Christ ; not only gifts and miracles , and preaching may perswade men to embrace the truth of the Gospel , but peace and unity among the Professors of it : When as there is one God and one faith , so there is one heart among Christians ; this is as Cummin seed , which makes the Doves flock to the windows . The Temple was adorn'd with goodly stones , Luk. 21.5 . This makes Christs spiritual Temple look beautiful , and the stones of it appear goodly , when they are cemented together in peace and unity .

10. Unpeaceableness of spirit is to make Christians turn Heathens ; 't is the sin of the Heathens , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , implacable , Rom. 1.31 . They cannot be pacified , their hearts are like Adamant , no oyle can supple them , no fire can melt them ; 't is a Heathenish thing to be so fierce and violent , as if with Romulus , men had suck'd the milk of Wolves .

11. To adde yet more weight to the Exhortation , it is the mind of Christ that we should live in peace . Mark 9.50 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , have peace one with another . Shall we not be at peace for Christs sake ? if we ought to lay down our life for Christs sake , shall we not lay down our strife for his sake ?

To conclude , if we will neither be under counsels nor commands , but still feed the peccant humour , nourishing in ourselves a spirit of dissention and unpeaceableness , Jesus Christ will never come near us . The people of God are said to be his house , Hebr. 3.6 . Whose house are we , &c. When the hearts of Christians are a spiritual house , adorned with the furniture of peace , then they are fit for the Prince of peace to inhabit ; but when this pleasant furniture is wanting , and instead of it nothing but strife and debate , Christ will not own it for his house , nor will he grace it with his presence ; who will dwell in an house which is smoaky , and all on fire ?

SECT. 4.

Shewing some helps to peaceableness .

Quest. HOW shall we attain to peaceableness ?

1. Take heed of those things which will hinder it . There are several impediments of peace which we must beware of ; and they are either outward or inward .

1. Outward ; as whisperers , Rom. 1.29 . There are some who will be buzzing things in our ears , purposely to exasperate and provoke ; among these we may rank Tale-bearers , Lev. 19.16 . The Tale-bearer carries reports up and down , the Divel sends his letters by this Post ; the Tale-bearer is an Incendiary , he blows the coals of contention . Do you hear ( saith he ) what such an one faith of you ? Will you put up such a wrong ? will you suffer your self to be so abused ? thus doth he by throwing in his fire-balls , foment differences , and set men together by the ears ; we are commanded indeed to provoke one another to love , Hebr. 10.24 . but nowhere to provoke to anger : We should stop our ears to such persons as are known to come on the Divels Errand .

2. Take heed of inward lets to peace .

As 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , self-love . 2 Tim. 3.2 . Men shall be lovers of themselves : And it follows , they shall be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 fierce , Ver. 3. The setting up of this Idol of Self hath caused so many Law-suits , Plunders , Massacres in the World . All seek their own , Phil. 2.21 . Nay , it were well if they would seek but their own . Self-love angles away the Estates of others either by force or fraud . Self-love sets up Monopolies and Enclosures ; it is a Bird of prey , which lives upon rapine . Self-love cuts asunder the bond of peace ; lay aside Self . The Heathens could say , Non nobis solum nati , we are not born for our selves .

2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Pride . Prov. 28.25 . He that is of a proud heart , stirreth up strife . Pride and Contention like Hippocrates Twins , are both born at once . A proud man thinks himself better than others , and will contend for superiority . Joh. 3.9 . Diotrephes , who loveth to have the preheminence : A proud man would have all strike sail to him . Because Mordecai would not give Haman the Cap and Knee , he gets a bloody Warrant signed for the death of all the Jewes , Esther 3.9 . What made all the strife between Pompey and Caesar but pride ? their spirits were too high to yield one to another . When this wind of pride gets into a mans heart , it causeth sad Earth-quakes of division . The Poets fain , that when Pandora's box was broke open , it fill'd the World with diseases . When Adams pride had broken the box of Original righteousness , it hath ever since fill'd the World with debates and dissentions . Let us shake off this viper of pride ; humility soders Christians together in peace .

3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , envy ; envy stirreth up strife ; the Apostle hath linked them together : 1 Tim. 6.4 . Envy , strife : Envy cannot endure a Superiour ; this made the Plebeian faction so strong among the Romans , they envied their Superiours : An envious man seeing another to have a fuller Crop , a better Trade , is ready to pick a quarrel with him . Prov. 27.4 . Who can stand before envy ? Envy is a vermin that lives on blood ; take heed of it ; peace will not dwell with this inmate .

4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Credulity . Prov. 14.15 . The simple believeth every word . A credulous man is akin to a fool , he believes all that is told him , and this doth often create differences . As it is a sin to be a Tale-bearer , so it is a folly to be a Tale-believer . A wise man will not take a report at the first bound , but will sift and examine it before he gives credit to it .

2. Let us labour for those things which will maintain and cherish peace .

As , 1. Faith ; faith and peace keep house together ; faith believes the Word of God ; the Word saith , Live in peace , 2 Cor. 13.11 . And assoon as faith sees the King of heavens Warrant , it obeyes ; faith perswades the soul that God is at peace ; and it is impossible to believe this , and live in variance ; nourish faith ; faith knits us to God in love , and to our Brethren in peace .

2. Christian communion : There should not be too much strangeness among Christians ; the primitive Saints had their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , love-feasts * * Tertul. . The Apostle exhorting to peace , brings this as an Expedient , Be ye kind one to another , Ephes. 4.32 .

3. Look not upon the failings of others , but their graces ; there is no perfection here . We read of the spots of Gods children , Deutr. 32.5 . The most golden Christians are some grains too light : Oh let us not so quarrel with the infirmities of others , as to pass by their vertues . If in some things they fail , in other things they excel . 'T is the manner of the world to look more upon the Sun in an Eclipse , than when it shines in its full lustre .

4. Pray to God that he will send down the Spirit of peace into our hearts ; we should not as Vultures , prey one upon another ; but pray one for another . Pray that God will quench the fire of contention , and kindle the fire of compassion in our hearts one to another : So much for the first thing in the Text implied , that Christians should be peaceable-minded . I proceed to the second expressed , That they should be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Peace-makers .

SECT. 5.

Pressing Christians to be Peace-makers .

Doctr. 2 THAT all good Christians ought to be peace-makers ; Doctr. 2 they should not only be peaceable themselves , but make others to be at peace ; as in the body , when a joynt is out , we set it again ; so it should be in the body Politick : When a garment is rent , we sowe it together again ; when others are rent asunder in their affections , we should with a spirit of meekness sow them together again : Had we this excellent skill , we might glue and unite dissenting spirits . I confess it is oft a thankless office to go about to reconcile differences * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Gr. Naz. : Acts 7.27 . Handle a bryar never so gently , it will go near to scratch ; he that goes to interpose between two Fencers , many time receives the blow ; but this duty , though it may want success as from men , yet it shall not want a blessing from God : Blessed are the peace-makers . O how happy were England if it had more peace-makers . Abraham was a peace-maker , Gen. 13.8 . Moses was a peace-maker , Exod. 2.13 . and that ever to be honoured Emperor Constantine , when he called the Bishops together at that first Council of Nice to end Church-controversies , they having instead of that prepared bitter invectives , and accusations one against another , Constantine took their papers and rent them , gravely exhorting them to peace and unanimity .

Use 1. Reproof . It sharply reproves them that are so Use 1 far from being peace-makers , that they are peace-breakers : Reproof . If blessed are the peace-makers , then cursed are the peace-breakers : If peace-makers are the children of God , then peace-breakers are the children of the Divel . Hereticks destroy the truth of the Church by Error ; and Schismaticks destroy the peace of it by division ; the Apostle sets a b●●nd upon such , Rom. 16.17 . Mark those which cause divisions and avoid them : Have no more to do with them , than with Witches or Murderers : The Divel was the first peace-breaker , he divided man from God ; he like Phaeton , set all on fire : There are too many make-bates in England , whose sweetest Musick is in discord ; who never unite but to divide ; as it was said of one of the Arian Emperours , he procured unity to prevent peace * * Unitatem procurat ne pax sit . : How many in our dayes may be compared to Sampsons Fox-tails , which were tyed together only to set the Philistines Corn on fire ! Judges 15.4 , 5. Sectaries unite to set the Churches peace on fire ; these are the persons Gods soul hates . Prov. 6.19 . Sowers of discord among Brethren ; these are the children of a curse . Deutr. 27.24 . Cursed be he that smiteth his neighbour secretly . That is , who backbites , and so sets one friend against another ; if there be a Divel in mans shape , it is the Incendiary .

Use 2 Use 2. It exhorts to two things .

Exhort . 1. Let us take up a bitter lamentation for the divisions of England ; the wild Beast hath broken down the hedge Branch . 1 of our peace ; we are like an house falling to ruine , if the Lord doth not mercifully under-prop , and shore us up . None of the sons of England comfort her , but rather rake in her bowels : Will not an ingenuous child grieve to see his mother rent and torn in pieces ? It is reported of Cato , that from the time the Civil Wars began in Rome between Cesar and Pompey , he was never seen to laugh , or shave his beard , or cut his hair . That our hearts may be sadly affected with these our Church and State-divisions , let us consider the mischief of divisions .

1. They are a Prognostick of much evil to a Nation ; here that Rule in Philosophy holds true , omne divisibile est corruptibile . When the vail of the Temple did rend in pieces , it was a sad omen and fore-runner of the destruction of the Temple ; the rending the vail of the Churches peace , betokens the ruine of it . Josephus observes that the City of Hierusalem , when it was besieged by Titus Vespasian , had three great factions in it , which destroyed more than the enemy , and was the occasion of the taking it : How fatal intestine divisions have been to this Land ? Cambden and other learned Writers relate , our discerptions and mutinies have been the scaling ladder by which the Romans and the Normans have formerly gotten into the Nation . How is the bond of peace broken ? we have so many Schisms in the body , and are run into so many particular Churches , that God may justly unchurch us , as he did Asia .

2. It may afflict us to see the garment of the Churches peace rent , because divisions bring an opprobrium and scandal upon Religion ; these make the ways of God evil spoken , as if Religion were the fomenter of strife and sedition . Julian in his invectives against the Christians , said , they lived together as Tygers , rending , and devouring one another ; and shall we make good Julians words ? 'T is unseemly to see Christs Doves fighting ; to see his lilly become a bramble . Alexander Severus seeing two Christians contending , commanded them that they should not take the name of Christians any longer upon them ; for ( saith he ) you dishonour your Master Christ . Let men either lay down their contentions , or lay off the coat of their profession .

3. Divisions obstruct the progress of piety ; the Gospel seldom thrives where the apple of strife grows ; the building of Gods spiritual Temple is hindered by the confusion of tongues . Division eats as a worm , and destroys the peaceable fruits of righteousness * * Hebr. 12.11 . . In the Church of Corinth , when they began to divide into Parties , one was for Paul , and another for Apollo , there were but few for Christ ; confident I am , Englands divisions have made many turn Atheists .

2. Let us labour to heal differences , and be repairers Branch . 2 of breaches ; Blessed are the peace-makers . 1. Jesus Christ was a great peace-maker , he took a long journey from heaven to earth to make peace . 2. Peace and unity is a great means for the corroborating and strengthning the Church of God ; the Saints are compared to living stones , built up for a spiritual house , 1 Pet. 2.5 . You know the stones in an Arch or Fabrick do help to preserve and bear up one another ; if the stones be loosned , and drop out , all the Fabrick falls in pieces : When the Christians in the primitive Church were of one heart , Acts 4.32 . what a supporting was this ? how did they counsel , comfort , build up one another in their holy faith ? We see while the members of the body are united , so long they do administer help and nourishment one to another ; but if they be divided and broken off , they are no way useful , but the body languisheth ; therefore let us endeavour to be peace-makers ; the Churches unity tends much to her stability .

3. Peace makes the Church of God on earth in some measure like the Church which is in heaven ; the Cherubims ( representing the Angels ) are set out with their faces looking one upon another , to shew their peace and unity ; there are no jarrings or discords among the heavenly spirits ; one Angel is not of an opinion differing from one another ; though they have different orders , they are not of different spirits ; they are Seraphims , therefore burn , but not in heat of contention , but love : The Angels serve God , not only with pure hearts , but united hearts ; by an harmonious peace we might resemble the Church Triumphant .

4. He that sowes peace , shall reap peace . Prov 12.20 . To the Counsellors of peace is joy . The peace-maker shall have peace with God * * Tranquillus Deus , tranquilli● omnia . ; peace in his own bosome ; and that is the sweetest Musick which is made in a mans own breast ; he shall have peace with others ; the hearts of all shall be united to him ; all shall honour him , he shall be called instaurator ruinae , the repairer of the breach , Isa. 58.12 . To conclude , the peace-maker shall dye in peace , he shall carry a good conscience with him , and leave a good name behind him . So I have done with the first part of the Text , Blessed are the peace-makers . I proceed to the next .

CHAP. XIX . MATTH. 5.9 .

They shall be called the children of God .

IN which words the glorious priviledge of the Saints is set down : Those who have made their peace with God , and labour to make peace among Brethren , * * Per nomen pacifici itur ad nomen filii . this is the great honour conferred upon them , They shall be called the children of God .

They shall be [ called ; ] that is , they shall be so reputed and esteemed of God ; God never miscalls any thing ; he doth not call them children which are no children . Luk. 1.76 . Thou shalt be called the Prophet of the highest , that is , thou shalt be so ; they shall be called the children of God ; that is , they shall be accounted and admitted for children .

Doctr. The Proposition resulting is this , That peace-makers are the children of the most High . God is said in Scripture to have many children .

1. By Eternal Generation ; so only Christ is the natural Son of his Father . Psal. 2.7 . Thou art my Son , this day have I begotten thee .

2. By Creation ; so the Angels are the sons of God . Job 1.6 . & Job 38.7 . When the Morning Stars sang together , and all the sonnes of God shouted for joy .

3. By Participation of dignity ; so Kings and Rulers are said to be children of the High God . Psal. 82.6 . I have said ye are gods , and all of you are children of the most High .

4. By Visible profession ; so God hath many children . Hypocrites forge a title of son-ship . Gen. 6.2 . The sons of God saw the daughters of men that they were fair .

5. By Real Sanctification ; so all the faithful are peculiarly and eminently the children of God .

That I may illustrate and amplifie this , and that believers may suck much sweetness out of this Gospel-flower , I shall discuss and demonstrate these seven particulars .

1. That naturally we are not the children of God . 2. What it is to be the children of God . 3. How we come to be made children . 4. The signs of Gods children . 5. The love of God in making us children . 6. The honour of Gods children . 7. The priviledges of Gods children

SECT. 1.

Shewing , that by nature we are not Gods children .

1. THAT naturally we are not the children of God : We are not born Gods children , but made so * * Facti sumus non nascimur filii . Hierom. . By nature we are strangers to God ; Swine , not sons , 2 Pet. 2. ult. Will a man settle his Estate upon his Swine ? he will give them his Acorns , not his Jewels : By nature we have the Divel for our father , John 8.44 . Ye are of your father the Divel . A wicked man may search the Records of hell for his Pedigree .

SECT. 2.

Shewing what it is to be children .

2. WHAT it is to be the children of God . This childship consists in two things .

1. Adoption . 2. Infusion of grace .

1. Childship consists in Adoption . Gal. 4.5 . That we might receive the Adoption of sons .

Quest. Wherein doth the true nature of Adoption consist ?

Answ. In three things .

1. A Transition or Translation from one Family to another . He that is adopted , is taken out of the old Family of the Divel and Hell , Ephes. 2.2 , 3. To which he was heir apparent , and is made of the family of heaven , of a noble family , Ephes. 2.19 . * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . God is his Father , Christ is his Elder Brother , the Saints Co-heir , the Angels fellow-servants in that Family .

2. Adoption consists in an immunity and disobligement from all the Laws of the former Family . Psal. 45.10 . Forget also thy fathers house . He who is spiritually adopted , hath now no more to do with sin . Ephraim shall say , What have I any more to do with Idols ? Hos. 14.8 . A child of God hath indeed to do with sin as with an enemy to which he gives battel ; but not as with a Lord , to which he yields obedience . He is free from sin , Rom. 6.8 . I do not say he is free from duty : Was it ever heard that a child should be freed from duty to his parents ? this is such a freedom as Rebels take .

3. Adoption consists in a Legal investiture into the Rights and Royalties of the Family into which the person is to be adopted ; these are chiefly two .

1. The first Royalty is a new name . He who is divinely adopted , assumes a new name ; before a slave , now a son ; of a sinner , a Saint , this is a name of honor , better than any title of Prince or Monarch . Rev. 2.17 . To him that overcomes I will give a white stone , and in the stone a new name written . The white stone signifies remission ; the new name signifies adoption ; and the new name is put in the white stone , to shew that our Adoption is grounded upon our Justification ; and this new name is written , to shew that God hath all the names of his children enrolled in the book of life .

2. The second Royalty is , a giving the party adopted an interest in the inheritance . The making one an heir , implies a relation to an inheritance . A man doth not adopt another to a title , but an Estate ; so God in adopting us for his children , gives us a glorious inheritance . Col. 1.12 . The inheritance of the Saints in light .

1. 'T is pleasant , 't is an inheritance in light .

2. 'T is safe ; God keeps the inheritance for his children . 1 Pet. 1.4 . and keeps them for the inheritance ; 1 Pet. 1.5 . so that they cannot be hindered from taking possession .

3. There is no disinheriting ; for the Saints are Coheirs with Christ , Rom. 8.15 . Nay , they are members of Christ , Col. 1.18 . The members cannot be disinherited but the head must .

4. The heirs never dye ; eternity is a jewel of their Crown . Revel. 22.5 . They shall reign for ever and ever .

Before I pass to the next , here a question may arise , How Gods Adopting , and mans Adopting differ .

1. Man adopts to supply a defect , because he hath no children of his own ; but God doth not adopt upon this account ; he had a Son of his own , the Lord Jesus ; he was his natural Son , and the Son of his love , testified by a voyce from heaven . Matth. 3. ult. This is my beloved Son : Never was there any Son so like the Father , he was his exact Effigies ; Hebr. 1.3 . The express image of his person ; he was such a Son as was more worth than all the Angels in heaven . Hebr. 1.4 . Being made so much better than the Angels ; so that God adopts , not out of necessity , but pity .

2. When a man adopts , he adopts but one heir ; but God adopts many . Hebr. 2.10 . In bringing many sons to glory . Oh may a poor trembling Christian say , Why should I ever look for this priviledge to be a childe of God! 't is true , if God did do as a man , if he did only adopt one son , then thou mightest despair ; but he adopts millions , he brings many sons to glory ; indeed this may be the reason why a man adopts but one , because he hath not Estate enough for more ; if he should adopt many , his Land would not hold out ; but God hath Land enough to give to all his children . John 14.2 . In my Fathers house are many Mansions .

3. Man when he adopts , doth it with ease ; 't is but sealing a Deed , and the thing is done ; but when God adopts , it puts him to a far greater expence , it sets his wisdom on work to find out a way to adopt us ; it was no easie thing to reconcile hell and heaven , to make the children of wrath , the children of the promise ; and when God in his infinite wisdom had found out a way , it was no easie way , it cost God the death of his natural Son , to make us his adopted sons . When God was about to constitute us sons and heirs , he could not seal the Deed , but by the blood of his own Son ; it did not cost God so much to make us creatures , as to make us sons : To make us creatures cost but the speaking of a word ; to make us sons cost the effusion of blood .

4. Man when he adopts , doth but settle earthly priviledges upon his heir ; but God settles heavenly priviledges , Justification , Glorification . Men do but entail their Land upon the persons they adopt ; God doth more ; he not only entails his Land upon his children , but he entails Himself upon them . Hebr. 8.10 . I will be their God ; not only heaven is their portion , but God is their portion .

2. Gods filiating or making of children , is by the infusion of grace . When God makes any his children , he stamps his Image upon them ; this is more than any man living can do ; he may adopt another , but he cannot alter his disposition ; if he be of a morose rugged nature , he cannot alter it ; but God in making of children , doth disponere ad filiationem , he doth prepare and sanctifie them for this priviledge ; he changeth their disposition , he files off the ruggedness of their nature , he makes them not only sons , but Saints ; they are of another spirit , Numb. 14.24 . They become meek and humble , they are partakers of the divine nature , 2 Pet. 1.4 .

SECT. 3.

Shewing how we come to be Gods children .

3. THE third thing is , How we come to be the children of God ?

Answ. There is a double cause of our filiation or childship .

1. The Causa 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or impulsive cause , is Gods 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his free-grace : We were Rebels and Traytors , and what could move God to make sinners sons , but free-grace ? Ephes. 1.5 . Having predestinated us unto the Adoption of children , according to the good pleasure of his will . Free-grace gave the casting voyce ; Adoption is a mercy spun out of the bowels of free-grace ; it were much for God to take a clod of earth , and make it a Star ; but it is more for God to take a piece of clay and sin , and instate it into the glorious priviledge of son-ship . How will the Saints read over the Lectures of free-grace in heaven ?

2. The Organical or Instrumental cause of our son-ship , is faith ▪ Baptism doth not make us children , that is indeed a badge and livery , and gives us right to many external priviledges ; but the thing which makes God take cognizance of us for children , is faith . Gal. 3.26 . Ye are all the children of God by faith in Christ Jesus . Before faith be wrought , we have nothing to do with God ; we are ( as the Apostle speaks in another sense ) bastards , and not sons , Hebr. 12.7 . An unbeliever may call God his Judge , but not his Father . Wicked men may draw near to God in Ordinances , and hope that God will be their Father ; but while they are unbelievers , they are bastards ; and God will not Father them , but will lay them at the Divels door : Ye are the children of God by faith ; faith doth legitimate us , it confers upon us the title of son-ship , and gives us right to inherit .

How then should we labour for faith ! without faith we are creatures , not children ; without faith we are spiritually illegitimate ; this word illegitimate , is

1. A term of infamy ; such as are illegitimate , are looked upon with disgrace , we call them base-born ; Thou who dost ruffle it in thy silks and velvets , but art in the state of nature , thou art illegitimate ; God looks upon thee with an eye of scorn and contempt ; thou art a vile person , a son of the earth , of the seed of the serpent ; the Divel can shew as good a Coat of Armes as thou .

2. This word illegitimate imports infelicity and misery . Persons illegitimate cannot inherit legally ; the Land goes only to such as are lawful heirs ; till we are the children of God , we have no right to heaven ; and there is no way to be children but by faith ; Ye are the children of God by faith .

Here two things are to be discussed .

1. What faith is . 2. Why faith makes us children .

1. What faith is : If faith doth instate us into son-ship , it concerns us to know what faith is . There is a two-fold faith .

1. A more lax , general faith . When we believe the truth of all that is revealed in the holy Scriptures , this is not the faith which doth priviledge us in sonship ; the Divels believe all the Articles in the Creed : 'T is not the bare knowledge of a medicine , or believing the Soveraign vertue of it , will cure one that is ill . This general faith ( so much cryed up by some ) will not save ; this a man may have , and yet not love God . He may believe that God will come to judge the quick and the dead , and hate him ; as the prisoner believeth the Judges coming to the Assizes , and abhors the thoughts of him . Take heed of resting in a general faith ; you may have this , and be no better than Divels .

2. There is a special faith ; fides quâ creditur ; when we do not only believe the report we hear of Christ , but rest upon him , embrace him , taking hold of the horns of this Altar , resolving there to abide . In the body there are venae sugentes , sucking veins , which draw the meat into the stomack , and concoct it there : So faith is the sucking veine , which draws Christ into the heart , and applies him there . This is the filiating faith ; by this we are made the children of God ; and wherever this faith is , it is not like physick in a dead mans mouth , but is exceeding operative , it obligeth to duty , it works by love , Gal. 5.6 .

2. Why Faith makes us children ? why not as well other graces , Repentance , Love , & c ?

Answ. 1. Because Faith is instituted of God , and honoured to this work of making us children . Gods institution gives Faith its value and validity ; it is the Kings stamp makes the Coyne passe currant ; if he would put his stamp upon brass or leather , it would go as currant as silver . The great God hath authorized , and put the stamp of his institution upon Faith , and that makes it pass for currant , and gives it a priviledge above all the graces to make us children .

2. Faith makes us children , as it is the vital principle . Hab. 2.4 . The just shall live by faith . All Gods children are living , none of them are still-born ; now by faith we live . As the heart is the primum vivens , the fountain of life in the body ; so Faith is the fountain of life in the soul .

3. Faith makes us children , as it is the uniting grace ; it knits us to Christ ; the other graces cannot do this ; by faith we are one with Christ , and so we are akin to God ; being united to the Natural Son , we become adopted sons : The Kindred comes in by Faith , God is the Father of Christ ; Faith makes us Christs Brethren * * Hebr. 2.11 . , and so God comes to be our Father .

SECT. 4.

Setting forth the signs of Gods children .

4. THE fourth particular to be discussed , is , To shew the signs of Gods children ; it concerns us to know whose children we are . * * Aut filii Dei , aut filii Diaboli . Aug. Austin saith , All mankind are divided into two Ranks ; either they are the children of God , or the children of the Divel † .

1. The first sign of our heavenly son-ship , is tenderness of heart . 2 Chron. 34.27 . Because thy heart was tender . A child-like heart is a render heart ; he who before had a flinty , hath now a fleshy heart : A tender heart is like melting wax to God , he may set what seal he will upon it ; this tenderness of heart shews it self three wayes .

1. A tender heart grieves for sin ; a child weeps for offending his father , Peter shewed a tender heart , when Christ looked upon him , and he remembred his sin , he wept as a childe . Clemens Alexandrinus saith , he never heard a Cock crow , but he wept * * Da mihi Domine , in hoc exilio , lachrymarum fontem quem super omnem d●litiarum copiam ●surio . Aug. l. de contrit . cord . : And some learned Writers tell us , that by much weeping there seemed to be as it were , Channels made in his blessed face . The least hair makes the eye weep ; the least sin makes the heart smite . Davids heart smote him when he cut off the Lap of King Sauls garment ? What would it have done if he had cut off his head ?

2. A tender heart melts under mercy : Though when God thunders by affliction , the rain of tears doth fall from a gracious eye , yet the heart is never so kindly dissolved , as under the Sun-beams of Gods mercy ; see how Davids heart was melted with Gods kindness . 2 Sam. 7.18 . Who am I O Lord God , and what is my house , that thou hast brought me hitherto ? there was a gracious thaw upon his heart . So saith a childe of God , Lord , who am I ? ( a piece of dust and sin kneaded together ) that the orient beams of free-grace should shine upon me ! Who am I , that thou shouldest pity me when I lay in my blood , and spread the golden wings of mercy over me ! The soul is overcome with Gods goodness , the tears drop , the love flames ; mercy hath a melting influence upon the soul .

3. A tender heart trembles under Gods threatnings , Psalm 119.120 . My flesh trembleth for fear of thee , 2 Chron. 34.27 . Because thy heart was tender , and thou didst humble thy self before God , when thou heardst his words against this place , and didst rend thy clothes , &c. If the father be angry , the child trembles . When Ministers denounce the menaces and threats of God against sin , tender souls sit in a trembling posture ; this frame of heart God delights in , Isa. 66.2 . To this man will I look , even to him that trembleth at my word ; a wicked man like the Leviathan , is made without fear , Job 41.33 . He neither believes the Promises , nor dreads the Threatnings ; let judgement be denounced against sin , he laughs at the shaking of a spear ; he thinks either that God is ignorant and doth not see , or impotent and cannot punish ; the mountains quake before the Lord , the hills melt , the rocks are thrown down by him , Nahum . 1.5 . But the hearts of sinners are more obdurate than the rocks ; an hardned sinner like Nebuchadnezzar , hath the heart of a beast given to him , Dan. 4.16 . a child-like heart is a tender heart ; the stone is taken away .

2. The second signe of son-ship is Assimilation , Col. 3.10 . Ye have put on the new man which is renewed af-the image of him that created him . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; the child resembles the father ; Gods children are like their heavenly Father , they bear his very image and impresse ; wicked men say they are the children of God , but there is too great a dissimilitude and unlikenesse ; the Jews brag'd they were Abrahams children , but Christ disproves them by this argument , because they were not like him , John 8.40 . Ye seek to kill me , a man that have told you the truth which I have heard of God ; this did not Abraham . You Abrahams children , and go about to kill me ! Abraham would not have murdered an innocent , you are more like Satan than Abraham , ver. 44. ye are of your father the Divel . Such as are proud , earthly , malitious , may say , our father which art in hell ; 't is blasphemy to call God our Father , and make the Divel our Pattern . Gods children resemble him in meeknesse and holinesse ; they are his walking pictures ; As the Seale stamps its print , and likenesse upon the Wax ; so doth God stamp the print and effigies of his own beauty upon his children .

3. The third sign of Gods children is , they have the Spirit of God . 'T is called the Spirit of adoption , Rom. 8.15 . ye have received the Spirit of adoption , &c.

Quest. How shall we know that we have received the Spirit of adoption , and so are in the state of adoption ?

Answ. The Spirit of God hath a three-fold work in them who are made children .

1. A Regenerating work . 2. A Supplicating work . 3. A Witnessing work .

1. A Regenerating work ; whomsoever the Spirit adopts , it regenerates ; Gods children are said to be born of the Spirit , John 3.5 . Except a man be born of water and of the Spirit , he cannot enter into the kingdom of God ; we must first be born of the Spirit , before we are baptized with this new name of sons and daughters ; we are not Gods children by creation but renovation ; not by our first birth , but our new-birth . This New-birth produced by the Word as the material cause * * James 1.18 . , and by the Spirit as the efficient cause , is nothing else but a change of nature , Rom. 12.2 . which though it be not a perfect change , yet is a thorow change , 1 Thes. 5.23 . This change of heart is as necessary * * Generatus damnatus nisi regeneratus . Austin . as salvation .

Quest. How shall we know that we have this regenerating work of the Spirit ?

Answ. Two wayes .

By the pangs . By the products .

1. By the pangs ; There are spiritual pangs before the new-birth ; some bruisings of soul ; some groanings and cryings out , some struglings in the heart between flesh and spirit , Acts 2.37 . they were prick'd at their heart ; The child hath sharp throws before the birth , so it is in the new-birth ; I grant the new-birth doth recipere magis & minus ; all have not the same pangs of humiliation ; yet all have pangs ; all feel the hammer of the Law upon their heart , though some are more bruised with this hammer than others ; Gods Spirit is a Spirit of bondage , before it be a Spirit of adoption , Rom. 8.15 . What then shall we say to those who are as much to seek about the new-birth as Nicodemus ! John 3.4 . How can a man be born when he is old , & c ? The new-birth is ludibrium impiis , though it be grande mysterium piis ; some thank God they never had any trouble of spirit , they were alwayes quiet . These blesse God for the greatest curse ; it is a signe they are not Gods children ; the child of grace is alwayes born with pangs .

2. The new-birth is known by the Products , which are three .

1. Sensibility . The infant that is new-born , is sensible of the least touch ; If the Spirit hath regenerated thee , thou art sensible of the ebullitions and first risings of sin , which before thou didst not perceive . Paul cries out of the law in his members , Rom. 7.23 . The new-born Saint sees sin in the root .

2. Circumspection . He who is born of the Spirit is careful to preserve grace ; he plies the breast of Ordinances , 1 Pet. 1.2 . he is fearful of that which may endanger his spiritual life , 1 John 5.18 . he lives by faith , yet passeth the time of his sojourning in fear , 1 Pet. 1.17 . This is the first work of the Spirit in them who are made children , a regenerating work .

3. The Spirit of God hath a supplicating work in the heart : The spirit of adoption is a spirit of supplication , Rom. 8.15 . Ye have received the spirit of adoption whereby we cry Abba Father . While the child is in the womb it cannot cry : while men lie in the womb of their natural estate , they cannot pray effectually , but when they are born of the Spirit , then they cry Abba Father . Prayer is nothing else but the souls breathing it self into the bosome of its Father . 'T is a sweet and familiar intercourse with God ; as soon us ever the Spirit of God comes into the heart , it sets it a praying ; no sooner was Paul converted , but the next word is , behold he prayeth * * Implet Spiritus Sanctus organum suum & tanquam filia chordarum , tangit digitus Dei corda Sanctorum ▪ Prosper in Epist . , Acts 9.11 . It is reported in the life of Luther , when he prayed , it was with so much reverence as if he were praying to God , and with so much boldnesse , as if he had been speaking to his friend * * Theodor. in vit. Luth. p. 142. . And Eusebius reports of Constantine the Emperour , that everyday he used to shut up himself in some secret place in his Palace , and there on bended knees did make his devour prayers and soliloquies to God ; Gods Spirit tunes the strings of the affections , and then we make melody in prayer . For any to say in derision , you pray by the Spirit , is a blasphemy against the Spirit : it is a main work of the Spirit of God in the hearts of his children to help them to pray , Gal. 4.6 . Because you are sons , God hath sent the spirit of his Son into your hearts , Crying , Abba Father .

Quest. But many of the children of God have not such abilities to expresse themselves in prayer ; how then doth the Spirit help their infirmities .

Answ. Though they have not alwayes the gifts of the Spirit in prayer , yet they have the groans of the Spirit , Rom. 8.26 . Gifts are the Ornament of prayer , but not the life of prayer . A carcass may be hung with jewels . Though the Spirit may deny fluency of speech , yet it gives fervency of desire , and such prayers are most prevalent . The prayers which the Spirit indites in the hearts of Gods children , have these three-fold qualifications .

1. The prayers of Gods children are believing prayers : Prayer is the key , Faith is the hand that turns it ; Faith feathers the Arrow of prayer , and makes it pierce the Throne of grace . Matth. 21.22 . Whatever you shall ask in prayer believing , ye shall receive . Whereupon saith Hierom * * Non orarem , nisi crederem . , I would not presume to pray , unless I bring faith along with me ; to pray , and not believe , is ( as one saith ) a kind of jeer offered to God * * Irrisio Dei est . Pelican . ; as if we thought either he did not hear , or he would not grant .

That Faith may be animated in prayer , we must bring Christ in our Arms when we appear before God . 1 Sam. 7.9 . And Samuel took a sucking Lamb , and offered it for a burnt-offering , and Samuel cryed unto the Lord for Israel , and the Lord heard him ; this sucking Lamb typified Christ . When we come to God in prayer , we must bring the Lamb Christ along with us . Themistocles carried the Kings son in his Arms , and so pacified the King when he was angry * * Thucyd. ; the children of God present Christ in the Arms of their Faith .

2. The prayers of Gods children indited by the Spirit , are ardent prayers . Ye have received the Spirit , whereby we cry Abba , Father , Rom. 8.15 . Father , that implies Faith ; we cry , that implies fervency . The incense was to be laid upon burning coals , Lev. 16.12 . The incense was a type of prayer ; the burning coals of ardency in prayer : Elias prayed earnestly , Jam. 5.17 . In the Greek it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Verbis addita verbalia apud Hebraeus vehementiam significant . Grot. , IN PRAYING HE PRAYED ; that is , he did it with vehemency † ; in prayer the heart must boyle over with heat of affection : Prayer is compared to groans unutterable * * Rom. 8.26 . , it alludes to a woman that is in pangs . We should be in pangs when we are travelling for mercy ; such prayer commands God himself , Isa. 45.11 .

3. The prayers of Gods children are heart-cleansing prayers , they purge out sin ; many pray against sin , and sin against prayer ; Gods children do not only pray against sin , but pray down sin .

3. The Spirit of God hath a witnessing work in the heart ; Gods children have not only the influence of the Spirit , but the witness . Rom. 8.16 . The Spirit itself beareth witness with our spirit , that we are the children of God . There is a three-fold witness a child of God hath ; the witness of the Word , the witness of Conscience , the witness of the Spirit ; the Word makes the major Proposition ; He who is in such a manner qualified , is a childe of God . Conscience makes the minor ; but Thou art so divinely qualified ; the Spirit makes the conclusion , therefore Thou art a child of God ; The Spirit joyns with the witness of Conscience . Rom. 8.16 . The Spirit witnesseth with our spirits : The Spirit teacheth Conscience to search the Records of Scripture , and finde its evidences for heaven , it helps conscience to spell out its name in a promise ; it bears witness with our spirit .

Quest. Quest. But how shall I know the witness of the Spirit from a delusion ?

Answ. Answ. The Spirit of God always witnesseth according to the Word , as the Eccho answers the voyce . Enthusiasts speak much of the Spirit , but they leave the Word : That inspiration which is either without the Word , or against it , is an imposture . The Spirit of God did indite the Word , 2 Pet. 1.21 . Now if the Sp●rit should witness otherwise than according to the Word , the Spirit should be divided against it self , it should be a spirit of contradiction , witnessing one thing for a truth in the Word , and another thing different from it in a mans conscience .

4. The fourth sign of Gods children , is , Zeal for God ; they are zealous for his Day , his Truth , his Glory ; they who are born of God , are impatient of his dishonour . Moses was cool in his own cause , but hot in Gods ; when the people of Israel had wrought folly in the golden Calf , he breaks the Tables : When Saint Paul saw the people of Athens given to Idolatry , his spirit was stirred in him , Acts 17.16 . In the Greek it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his spirit was imbittered , or as the word may signifie , he was in a Paroxysme , or burning fit of zeal . He could not contain , but with this fire of zeal dischargeth against their sin . As we shall answer for idle words , so for sinful silence ; it is dangerous in this sense to be possessed with a dumb Divel . David saith , the zeal of Gods house had eaten him up , Psal. 69.9 . Many Christians whose zeal once had almost eaten them up , now they have eaten up their zeal ; they are grown tepid and neutral ; the breath of preferment blowing upon them , hath cooled their heat : I can never believe that he hath the heart of a childe in him , that can be patient when Gods glory suffers . Can an ingenuous childe endure to hear his father reproached ? though we should be silent under Gods displeasure , yet not under his dishonour : When there is an holy fire kindled in the heart , it will break forth at the lips ; zeal tempered with holiness , is the white and sanguine , which gives the foul its best complexion .

Of all others , let Ministers be impatient when Gods glory is impeached and eclipsed . A Minister without zeal , is like salt that hath lost its savour . Zeal will make men take injuries done to God , as done to themselves : It is reported of Chrysostom , that he reproved any sin against God , as if he himself had received a personal wrong * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . . Let not Ministers be either shaken with fear , or seduced with flattery ; God never made Ministers to be as false glasses , to make bad faces look fair ; for want of this fire of zeal , they are in danger of another fire , even the burning lake , Rev. 21.8 . into which the fearful shall be cast .

5. Those who are Gods children , and are born of God , are of a more noble and celestial spirit than men of the world ; they minde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , things above * * Col. 3.2 . : 1 John 5.4 . Whatsoever is born of God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , overcometh the world . The children of God live in an higher Region , they are compared to Eagles , Isa. 40.31 . in regard of their sublimeness and heavenly-mindedness ; their souls are fled aloft , Christ is in their heart . Col. 1.27 . and the world is under their feet , Rev. 12.1 . Men of the world are ever tumbling in thick clay ; they are terrae filii ; not Eagles , but Earth-worms ; the Saints are of another spirit , they are born of God , and walk with God , as the childe walks with the father . Noah walked with God , Gen. 6.9 . Gods children shew their high Pedigree in their heavenly Conversation , Phil. 3.21 .

6. Another sign of Adoption , is love to them that are children . Gods children are knit together with the bond of love ; as all the members of the body are knit together by several nerves and ligaments : If we are born of God , then we love the brotherhood , 1 Pet. 2.17 . Idem est motus animae in imaginem & rem ; he that loves the person , loves the picture : The children of God are his walking pictures ; and if we are of God , we love those who have his Effigies and Pourtraiture drawn upon their souls : If we are born of God , we love the Saints notwithstanding their infirmities ; Children love one another , though they have some imperfections of nature , a squint-eye , or a crooked back . We love gold in the Oar , though it have some drossiness in it ; the best Saints have their blemishes : We read of the spot of Gods children , Deutr. 32.5 . A Saint in this life , is like a fair face with a scar in it : If we are born of God , we love his children though they are poor ; we love to see the image and picture of our father , though hung in never so poor a Frame ; we love to see a rich Christ in a poor man .

And if we are children of the Highest , we shew our love to Gods children ,

1. By prizing their persons above others : He who is born of God , honoureth them that fear the Lord , Psal. 15.4 . The Saints are the dearly beloved of Gods soul , Jerem. 12.7 . They are his jewels , Mal. 3.17 . They are of the true blood-royal ; and he who is divinely adopted , sets an higher estimate upon these , than upon others .

2. We shew our love to the children of God , by prizing their company above others . Children love to associate and be together ; the communion of Saints is precious . Christs Doves will flock together in company ; pares cum paribus , &c. Psal. 119.63 . I am a companion of all them that fear thee ; though a childe of God is courteous to all * * 1 Pet. 3.8 . ; We read that Abraham bowed himself to the children of Heth , Gen. 23.7 . A childe of God hath a love of civility to all , but a love of complacency only to such as are fellow-heirs with him of the same inheritance .

By this persons may try their Adoption ; it appears plainly that they are not the children of God , who hate those that are born of God ; they soile and black the silver wings of Christs Doves , by their aspersive reproaches ; they cannot endure the society of the Saints . As Vultures hate sweet smells , and are killed with them ; so the wicked love not to come near the godly , they cannot abide the precious perfume of their graces ; they hate these sweet smells ; it is a sign they are of the Serpents brood , who hate the seed of the woman .

7. The seventh sign of Gods children , is , to delight to be much in Gods presence . Children love to be in the presence of their father ; where the King is , there is the Court ; where the presence of God is , there is Heaven ; God is in a special manner present in his Ordinances , they are the Ark of his presence : Now if we are children , we love to be much in holy duties ; in the use of Ordinances we draw near to God , we come into our Fathers presence ; in prayer we have secret conference with God ; the soul while it is praying , is as it were parlying with God . In the Word we hear God speaking from heaven to us ; and how doth every childe of God delight to hear his Fathers voyce ! In the Sacrament God kisseth his children with the kisses of his lips ; he gives them a smile of his face , and a privy-seal of his love ; oh it is good to draw near to God , Psal. 73.28 . It is sweet being in his presence ; every true child of God saith , a day in thy Courts is better than a thousand , Psal. 84.10 . Slighters of Ordinances are none of Gods children , because they care not to be in his presence ; they love the Tavern better than the Temple . Cain went out from the presence of the Lord , Gen. 4.16 . not that he could go out of Gods sight , Psal. 139.7 . but the meaning is , Cain went from the Church of God , where the Lord gave visible signs of his presence to his people .

8. The eighth sign , is , compliance with the will of our heavenly Father . A child-like heart answers to Gods call , as the eccho answers to the voyce ; it is like the flower that opens and shuts with the Sun ; so it opens to God , and shuts to Tentation ; this is the Motto of a new-born Saint , Speak Lord , thy servant hears , 1 Sam. 3.9 . When God bids his children pray in their Closets , mortifie sin , suffer for his Name , they are ambitious to obey , they will lay down their lives at their Fathers call . Hypocrites court God , and speak him fair , but refuse to go on his errand ; they are not children , but rebels .

9. The last sign is , He who is a childe of God , will labour to make others the children of God ; the holy seed of grace propagates , Gal. 4.19 . Phil●m . 10. He who is of the seed-Royal , will be ambitiously desirous to bring others into the Kindred . Art thou divinely adopted , thou wilt studiously endeavour to make thy childe a childe of the most High . There are two Reasons why a godly parent will endeavour to bring his childe into the heavenly Kindred .

1. Out of conscience : A good parent sees the injury he hath done his childe ; he hath conveyed the plague of sin to him , and in conscience he will endeavour to make some recompence : In the old Law , he that had smitten and wounded another , was bound to see him healed , and pay for his cure . Parents have given their children a wound in their souls , and therefore must do what in them lies , by admonition , prayers , tears , to see the wound healed .

2. Out of a flaming zeal to the honour of God . He who hath tasted Gods love in Adoption , looks upon himself as engaged to bring God all the glory he can ; if he hath a childe , or acquaintance that are strangers to God , he would gladly promote the work of grace in their hearts ; it is a glory to Christ , when multitudes are born to him .

How far are they from being Gods children , who have no care to bring others into the Family of God! Too blame are those Masters , who mind more their servants work , than their souls ; too blame are those parents , who are regardless of their children ; they do not drop in principles of knowledge into them , but suffer them to have their head ; they will let them lye and swear , but not ask blessing ; read Play-books , but not Scripture .

Object . 1 Object . 1. But say some , to chatechise and teach our children , is to take Gods name in vain .

Answ. 1. Is the fulfilling Gods command taking Answ. 1 his name in vain ? Deut. 6.6 , 7. These words which I command thee this day , thou shalt teach them diligently to thy children . Prov. 22.6 . Train up a childe in the way he should go , and when he is old he will not depart from it . Ephes. 6.4 . Ye fathers , provoke not your children to wrath , but bring them up in the nurture and admonition of the Lord . This three-fold cord of Scripture is not easily broken .

2. The Saints of old were continually grafting principles Answ. 2 of holy knowledge in their children . Gen. 18.19 . I know that Abraham will command his children , and they shall keep the way of the Lord . 1 Chron. 28.9 . And thou Solomon my son , know thou the God of thy Father , and serve him with a perfect heart . Sure Abraham and David did not take Gods name in vain . What need is there of instilling holy instructions to over-top the poysonful weeds of sin that grow ? as Husbandmen , when they have planted young Trees , they set stayes to them , * * Ut Agricolae sti●pibus pedimenta apponunt . to keep them from bending . Children are young Plants ; the heavenly precepts of their parents are like stayes set about them , to keep them from bending to errour and and profaness ; when can there be a fitter season to disseminate and infuse knowledge into children , than in their minority ? Now is a time to give them the breast , and let them suck in the sincere milk of the Word , 1 Pet. 2.2 .

2. But it is to no purpose to teach our children the Object . 2 knowledge of God ; they have no sense of spiritual things , nor are they the better for our instructions .

1. We read in Scripture of children , who by vertue Answ. 1 of instruction , have had their tender years sanctified : Timothies Mother and Grand-mother taught him the Scriptures from his Cradle , 2 Tim. 3.15 . And that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from a child thou hast known the holy Scriptures . Timothy sucked in Religion as it were with his milk ; we read of young children who cried Hosanna to Christ , and did trumpet forth his praises , Matth. 21.15 . And sure those children of Tyre had some seeds of good wrought in them , in that they shewed their love to Paul , and would help him on his way to Sea-shoar . Acts 21.5 . They all brought us on our way , with wives and children . Saint Paul had a Convoy of young Saints to bring him to take ship .

Answ. 2 2. Suppose our counsel and instruction doth not at present prevail with our children , it may afterwards take effect . The seed a man sowes in his ground , doth not presently spring up , but in its season it brings forth a crop ; he that plants a Wood , doth not see the full growth till many years after : If we must not instruct our children , because at present they reap not the benefit ; by the same reason we should not baptize our children , because at present they have not the sense of baptisme ; nay , by the same reason Ministers should not preach the Word , because at present many of their hearers have no benefit .

Answ. 3 3. If our counsels and admonitions prevail not with our children , yet we have delivered our own souls . There is comfort in the discharge of conscience , we must let alone issues and events ; duty is our work , success is Gods .

All which considered , should make parents whet holy instructions upon their children ; they who are of the Family of God , and whom he hath adopted for children , will endeavour that their children may be more Gods children than theirs ; they will travail in birth till Christ be formed in them . A true Saint is a load-stone that will be still drawing others to God : Let this suffice to have spoken of the signs of Adoption . I proceed .

SECT. 5.

Discovering Gods love in making us children .

THE next particular to be discussed , is the love of God in making us children . 1 John 3.1 . Behold what manner of love the Father hath bestowed upon us , that we should be called the sons of God! God shewed power in making us creatures , but love in making us sons . Plato gave God thanks that he had made him a man , and not a beast ; but what cause have they to adore Gods love , who hath made them children ? the Apostle puts an ecce to it , behold ! * * O aeterna & vera charitas ! Aug. That we may the better behold Gods love in making us children , consider three things .

1. We were deformed . Ezek. 16.6 , 8. When I passed by thee , and saw thee polluted in thine own blood , it was the time of love . Mordecai adopted Esther because she was fair ; but we were in our blood , and then God adopted us ; he did not adopt us when we were cloathed with the Robe of innocency in Paradise , when we were hung with the jewels of holiness , and were white and ruddy ; but when we were in our blood , and had our leprous spots upon us ; the time of our loathing , was the time of Gods loving .

2. As we did not deserve to be made children , so neither did we desire it . No landed man will force another to become his heir against his will ; if a King should go to adopt a beggar , and make him heir of the Crown ; if the beggar should refuse the Kings favour , and say , I had rather be as I am , I would be a beggar still ; the King would take it in high contempt of his favour , and would not adopt him against his will . Thus it was with us , we had no 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or willingness to be made children ; we would have been begging still , but God out of his infinite mercy and indulgence , not only offers to make us children , but makes us willing to embrace the offer * * Psal. 110.3 . : Behold what manner of love is this !

3. Which is the wonder of love that God should adopt us for his children when we were enemies . If a man would make another heir of his Land , he would adopt one that is near akin to him , no man would adopt an enemy ; but that God should make us children when we were enemies ; that he should make us heirs to the Crown , when we were Traytors to the Crown ; oh amazing , astonishing love ! Behold what manner of love is this ! We were not akin to God , we had by sin lost and forfeited our Pedigree ; we had done God all the injury and spight we could , defac'd his image , violated his Law , trampled upon his mercies , and when we had angered him , he adopted us : What stupendious love was this , such love was never shewn to the Angels ! when they fell ( though they were of a more noble nature , and in probability might have done God more service than we can , yet ) God never vouchsafed this priviledge of Adoption to them ; he did not make them children , but prisoners ; they were heirs only to the treasures of wrath * * Rom. 2.5 . .

Use . Let all who are thus nearly related to God , stand admiring his love ; when they were like Saul , breathing forth enmity against God ; when their hearts stood out as Garrisons against him , the Lord conquered their stubborness with kindness , and not only pardoned , but adopted them ; 't is hard to say which is greater , the mystery or the mercy ; this is such amazing love , as we shall be searching into , and adoring to all eternity ; the bottom of it cannot be fathomed by any Angel in heaven ; Gods love in making us children , is ,

1. A rich love ; it is love in God to feed us , but it is rich love to adopt us ; it is love to give us a Crumb , but it is rich love to make us heirs to a Crown .

2. It is a distinguishing love ; that when God hath passed by so many millions , he should cast a favourable aspect upon thee ! most are cut out for fuel , and are made Vessels of wrath ; and that God should say to thee , Thou art my son , here 's the mirrour of mercy , the meridian of love ! Who , O who can tread upon these hot coals , and his heart not burn in love to God ?

SECT. 6.

Declaring the honour of Gods children .

6. THE sixth particular is , the honour and renown of Gods children ; for the illustration of this observe two things .

1. God makes a precious account of them . 2. He looks upon them as persons of honour .

1. God makes a precious account of them . Isa. 43.4 . Since thou wast precious in my sight , &c. A father prizeth his childe above his Estate : How dearly did Jacob prize Benjamin ! his life was bound up in the life of the Lad , Gen. 44.30 . God makes a precious valuation of his children ; the wicked are of no account with God , they are vile persons , Nahum . 1.14 . I will make thy grave , for thou art vile ; therefore the wicked are compared to chaffe , Psal. 1.4 . to dross , Psal. 119.119 . There is little use of a wicked man while he lives , and no loss of him when he dies ; there is only a little chaffe blown away , which may well be spared : But Gods children are precious in his sight , they are his jewels , Mal. 3.17 . The wicked are but lumber , which serves only to cumber the ground ; but Gods children are his jewels , locked up in the Cabinet of his Decree from all eternity . Gods children are the apple of his eye , Zach. 2.8 . very dear and tender to him , and the eye-lid of his special Providence doth cover them ; the Lord accounts every thing of his children precious .

1. Their name is precious ; the wicked do leave their name for a curse , Isa. 65.15 . The names of Gods children are embalmed , Isa. 60.15 . So precious are their names , that God enters them down in the book of life , and Christ carries them on his breast . How precious must their name needs be , who have Gods own Name written upon them ? Rev. 3.12 . Him that overcometh , I will write upon him the Name of my God .

2. Their prayers are precious . Cant. 2.14 . O my Dove , in the clifts of the Rock , let me hear thy voyce , for sweet is thy voyce . Every childe of God is this Dove ; prayer is the voyce of the Dove , and sweet is this voyce : The prayer of Gods children is as sweet to him as Musick ; a wicked mans prayer is as the howling of a Dog , Hosea 7.14 . The prayer of the Saints , is as the singing of the Bird ; the finger of Gods Spirit touching the Lute-strings of their hearts , they make melody to the Lord . Isa. 56.7 . Their sacrifices shall be accepted upon mine Altar .

3. Their tears are precious , they drop as pearls from their eyes . I have seen thy tears , Isa. 38.5 . The tears of Gods children drop as precious wine into Gods bottle : Psal. 56.8 . Put thou my tears into thy bottle . A tear from a broken heart , is a Present for the King of heaven .

4. Their BLOOD is precious , Psal. 116.15 . Precious in the sight of the Lord is the death of his Saints . This is the blood God will chiefly make inquisition for : Athaliah shed the blood of the Kings children , 2 Kings 11.1 . The Saints are the children of the most High , and such as shed their blood , shall pay dear for it . Rev. 16.6 . Thou hast given them blood to drink , for they are worthy .

2. God looks upon his children as persons of honour . Isa. 43.4 . Since thou wast precious in my sight , thou hast been honourable , &c.

1. God esteems them honourable , he calls them a Crown , and a Royal Diadem , Isa. 62.3 . He calls them his glory , Isa. 46.13 . Israel my glory .

2. God makes them honourable ; as a King creates Dukes , Marquesses , Earles , Barons , &c. so God installs his children into honour ; he creates them noble persons , persons of Renown . David thought it no small honour to be the Kings son-in-law ; 1 Sam. 18.18 . Who am I , that I should be son-in-law to the King ? What an infinite honour is it to be the children of the High God , to be of the blood-royal of heaven ? The Saints are of an Ancient Family , they are sprung from the Ancient of dayes , Dan. 7.9 . That is the best Pedigree which is fetched from heaven ; here the youngest childe is an heir , a co-heir with Christ , who is heir of all , Hebr. 1.2 . Rom. 8.17 .

Consider the honour of Gods children .

1. Positively . 2. Comparatively .

1. Positively .

1. They have the titles of honour , they are called Kings , Rev. 1.6 . The excellent of the Earth . Psal. 16.2 . Vessels of honour , 2 Tim. 2.21 .

2. They have their Scutchion ; you may see the Saints Scutchion or Coat-Armour , the Scripture hath set forth their Heraldry ; sometimes they give the Lyon , in regard of their courage , Prov. 1.28 . Sometimes they give the Eagle , in regard of their sublimeness ; they are ever flying up to heaven upon the two wings of faith and love . Isa. 40.31 . They shall mount up with wings as Eagles ; sometimes they give the Dove , in regard of their meekness and innocency , Cant. 2.14 . This shews the children of God to be persons of Renown .

2. Consider the honour of Gods children comparatively ; and this comparison is double .

Compare the chidren of God 1. With Adam . 2. With the Angels .

1. Compare the children of God with Adam in a state of innocency . Adam was a person of honour , he was the sole Monarch of the World ; all the creatures did vail to him as their Soveraign ; he was placed in the garden of Eden , which was a Paradise of pleasure ; he was crowned with all the contentments of the Earth ; nay more , Adam was Gods lively picture , he was made in the likeness of God himself ; yet the state of the meanest of Gods children by Adoption , is far more excellent and honourable than the state of Adam was , when he wore the Robe of innocency ; for Adams condition , though it was glorious , yet mutable , and was soon lost ; Adam was a bright star , yet a falling star ; but Gods children by Adoption , are in a state unalterable . Adam had a posse non peccare , a possibility of standing ; but believers have a non posse peccare , an impossibility of falling ; once adopted , and ever adopted ; as Isaac said , when he had given the blessing to Jacob , I have blessed him , and he shall be blessed , Gen ▪ 27.33 . So may we say of all Gods children , they are adopted , and they shall be adopted ; so that Gods children are in a better and more glorious condition now , than Adam was in all his Regal Honour and Majesty .

2. Let us ascend as high as heaven , and compare Gods children with the glorious and blessed Angels ; Gods children are equal to the Angels , in some sense above them , and then sure they must needs be persons of honour .

1. Gods children are equal to the Angels ; this is acknowledged by some of the Angels themselves . Rev. 19.10 . I am thy fellow-servant ; here is a Parallel made between John the Divine , and the Angel ; the Angel saith to John , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I am thy fellow-servant .

2. The children of God by Adoption , are in some sense above the Angels , and that two wayes .

1. The Angels are servants to Gods children . Hebr. 1.14 . Though they are glorious spirits , yet ministring spirits . The Angels are the Saints servitors ; we have examples in Scripture of Angels attending the persons of Gods children ; we read of Angels waiting upon Abraham , Moses , Daniel , the Virgin Mary , &c. Nor do the Angels only service to Gods children while they live , but at their death too . Lazarus had a Convoy of Angels to carry him into the Paradise of God ; thus we see the children of God have a preheminence and dignity above the Angels ; the Angels are their servants both living and dying and this is the more to be observed , because it is never said in Scripture that the children of God are servants to the Angels .

2. Gods children are above the Angels , because Christ by taking their nature , hath ennobled and honoured it above the Angelical * * Naturam humanam nobilitavit . Aug. . Hebr. 2.16 . He in no wise took the nature of Angels . God by uniting us to Christ , hath made us nearer to himself than the Angels ; the children of God are members of Christ , Eph. 5.30 . This was never said of the Angels ; how can they be the members of Christ , who are of a different nature from him ? Indeed Metaphorically and improperly Christ may be called the head of the Angels , as they are subject to him , 1 Pet. 3.22 . But that Christ is head of the Angels in that near and sweet conjunction , as he is the head of believers , we nowhere finde in Scripture ; in this respect therefore I may clearly assert the children of God have a superiority and honour even above the Angels ; though by Creation they are a little lower than the Angels , yet by Adoption , and Mystical Union , they are above the Angels .

Use . How may this comfort a childe of God in midst either of calumny or penury ! he is a person of honour , he is above the Angels . A Gentleman that is fallen to decay , will sometimes boast of his Parentage and Noble blood ; so a Christian who is poor in the world , yet by vertue of his Adoption , he is of the Family of God , he hath the true blood-royal running in his veins , he hath a fairer Coat of Arms to shew than the Angels themselves .

SECT. 7.

The high priviledges of Gods children .

7. THE seventh particular to be explained , is , To shew the glorious priviledges of Gods children ; and what I shall say now , belongs not to the wicked ; it is Childrens bread : The fruit of Paradise was to be kept with a flaming Sword ; so these sweet and heart-ravishing priviledges are to be kept with a flaming Sword , that impure sensual persons may not touch them . There are twelve rare Priviledges which belong to the children of God .

1. If we are children , then God will be full of tender Priviledge . 1 love and affection towards us ; a father compassionates his childe . Psal. 103.13 . Like as a father pitieth his children , so the Lord pitieth them that fear him . Oh the yearning of Gods bowels to his children ! Jer. 31.20 . Is Ephraim my dear son ? Is he a pleasant childe ? my bowels are troubled for him , I will surely have mercy upon him , saith the Lord . Towards the wicked Gods wrath is kindled , Psal. 2.12 . Towards them that are children , Gods repentings are kindled , Hosea 11.8 . Mercy and pity doth as naturally flow from our heavenly Father , as light doth from the Sun .

Object . 1. But God is angry , and writes bitter Object 1 things ; . how doth this stand with love ?

Answ. Gods love and his anger towards his children , Answ. are not opposita , but diversa ; they may stand together , he is angry in love . Rev. 3.19 . As many as I love , I rebuke and chasten ; we have as much need of afflictions as Ordinances : A bitter Pill may be as needful for preserving health as a Julip or Cordial . God afflicts with the same love as he adopts ; God is most angry , when he is not angry † ; his hand is heaviest when it is lightest * * Deus irascitur , cum non irascitur . Bern. ; affliction is an argument of son-ship . Heb. 12.7 . If you endure chastening , God dealeth with you as with sons . Oh saith one , * * Hos. 4.14 . sure God doth not love me , I am none of his childe , because he doth follow me with such sore afflictions : Why , it is a sign of childship to be sometimes under the Rod ; God had one son without sin , but no son without stripes ; God puts his children to the School of the Cross , and there they learn best * * Correctio est effica● virtutis gymnasium . . God speaks to us in the Word , Children be not proud , do not love the world , walk circumspectly * * Ephes. 5.15 . : But we are dull of hearing ; nay , we stop the ear : Jer. 22.21 . I spake to thee in thy prosperity , but thou saidst I will not hear . Now saith God , I shall lose my childe if I do not correct him ; then God in love smites , that he may save ; Aristotle speaks of a Bird that lives among Thorns , yet sings sweetly ; Gods children make the best melody in their heart , when God hedgeth their way with thorns , Hos. 2.14 . Afflictions are refining : Prov. 17.3 . The fining pot is for silver , and the furnace for gold * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. . Fiery Trials make golden Christians ; afflictions are purifying . Dan. 12.10 . Many shall be tryed , and made white . We think God is going to destroy us , but he only layes us a whitening : Some Birds will not hatch but in time of thunder . Christians are commonly best in affliction ; God will make his children at last bless him for sufferings ; the eyes that sin shuts , affliction opens * * Oculos quos peccatum cl●u dit , plena aperi● . ; when Manasseh was in chains , then he knew the Lord was God , 2 Chron. 33.13 . Afflictions fit for heaven first ; the stones in Solomons Temple were hewen and polished , and then set up into a bu●lding . First the Saints ( who are called lively stones * * 1 Pet. 2.5 . ) must be hewen and carved by sufferings , as the corner stone was , and so made meet * * Col. 1.12 . for the celestial building ; and is there not love in all Gods fatherly castigations ?

Object . 2 Object . 2. But sometimes Gods children are under the black clouds of desertion ; is not this far from love ?

Concerning desertion , I must needs say this is the saddest condition that ●an betide Gods children ; when the Sun is gone , the Dew falls ; when the Sun-light of Gods countenance is removed , then the Dew of tears falls from the eyes of the Saints . In desertion God rains hell out of heaven ( to use Calvins expression ; ) The arrows of the Almighty are within me , the poyson whereof drinketh up my spirits , Job . 6.4 . This is the poysoned arrow that wounds to the heart . Desertion is a taste of the torments of the damned . God saith , in a little wrath I hid my face from thee , Isa. 54.8 . I may here glosse with Saint Bernard , Modicum illud vocas Domine ? Lord dost thou call that a little wrath when thou hidest thy face ? is it but a little ? What can be more bitter to me than the eclipsing of thy face ? God is in Scripture called a light and a fire ; the deserted soul feels the fire , but doth not see the light . But yet , thou who art adopted mayest spell love in all this . They say of Hercules his club , that it was made of the wood of Olive ; the Olive is an emblem of peace ; so Gods club whereby he beats down the soul in desertion , hath something of the Olive ; there is Peace and Mercy in it . I shall hold forth a spiritual Rain-bow , wherein the children of God may see the love of their Father in the midst of the clouds of desertion . Therefore I answer ,

1. In time of desertion God leaves in his children a seed of comfort , 1 John 3.9 . his seed remaineth in him . Answ. 1 This seed of God , is a seed of comfort . Though Gods children in desertion want the seale of the Spirit , yet they have the Unction of the Spirit , 1 John 2.27 . Though they want the Sun , yet they have a day-star in their hearts ; as the tree in winter , though it hath lost its leaves and fruit , yet there is sap in the root : So , in the winter of desertion , there is the sap of grace in the root of the heart ; as it is with the Sun masking it self with a cloud , when it denies light to the earth , yet it gives forth its influence : so though Gods dear adopted ones may lose the light of his countenance , yet they have the influence of his grace .

Quest. What grace appears in the time of desertion ?

Ans. 1. An high prizing of Gods ove . If God should say to the deserted soul , what wilt thou , and it shall be granted to half of the Kingdom ? he would reply , Lord , that I might see thee , as I was wont in the Sanctuary ; That I may have one golden beam of thy love ; the deserted soul slights all other things in comparison ; it is not gardens , or orchards , or the most delicious Objects that can give him contentment ; they are like musick to a sad heart ; he desires as Absalom , to see the Kings face .

2. A lamenting after the Lord . 'T is the saddest day with him when the Sun of righteousnesse is eclipsed ; a child of God can better bear the worlds stroak than Gods absence ; he is even melted into tears , the clouds of desertion produce spiritual rain ; and whence is this weeping but from love ?

3. Willingnesse to suffer any thing so he may have a sight of God . A child of God could be content with Simon of Cyrene , to carry the Crosse , if he were sure Christ were upon it ; he could willingly die , if with Simeon he might die with Christ in his armes . Behold here , the seed of God in a believer ; the work of sanctification , when he wants the wine of consolation .

Answ. 2 Answ. 2. I answer , God hath a design of mercy in hiding his face from his adopted ones .

First , it is for the trial of grace ; and there are two graces brought to trial in time of desertion .

1. Faith . 1. When we can believe against sence and feeling ; when we want an experience , yet can trust to a ptomise ; when we have not the kisses of Gods mouth , yet can cleave to the word of his mouth ; this is faith indeed ; here is the sparkling of the Diamond .

2. Love . When God smiles upon us , it is not much to love him ; but when he seems to put us away in anger * * Psal 27.9 . , now to love him , and be as the Lime , the more water is thrown upon it , the hotter it burns , this is love indeed . That love sure is strong as death * * Cant. 8.6 . which the waters of desertion cannot quench .

Secondly , It is for the exercise of grace : we are all for comfort ; if it might be put to our choice , we would be ever upon Mount Tabor , looking into Canaan : we are loth to be in trials , agonies , desertions , as if God could not love us except he had us in his armes . 'T is hard to lie long in the lap of spiritual joy , and not fall asleep . Too much Sun-shine causeth a drought in our graces ; oftentimes when God lets down comfort into the heart , we begin to let down care . As it is with Musitians , before they have money they will play you many a sweet lesson , but as soon as you throw them down money they are gone , you hear no more of them . Before joy and assurance , O the sweet musick of prayer and repentance ! but when God throws down the comforts of his Spirit , we either leave off duty , or at least slacken the strings of our Viol , and grow remisse in it . Thou art taken with the money , but God is taken with the musick ; Grace is better than comfort . Rachel is more fair , but Leah is more fruitful . Comfort is fair to look on , but grace hath the fruitful womb ; now , the only way to exercise grace , and make it more vigorous and lively , is sometimes to walk in darknesse and have no light , Isa. 50.10 . Faith is a star that shines brightest in the night of desertion ; I said I am cast out of thy sight , yet will I look again toward thy holy Temple , Jonah 2.4 . Grace usually puts forth its most heroical acts at such a time .

3. I answer , God may forsake his children in regard Answ. 3 of Vision , but not in regard of Union . Thus it was with Jesus Christ when he cryed out , my God , my God . There was not a separation of the Union between him and his Father , only a suspension of the Vision * * Non suit divulsio unionis , sed tantum suspensio visionis , . Gods love through the interposition of our sins may be darkned and eclipsed , but still he is a Father . The Sun may be hid in a cloud , but it is not out of the firmament . The Promises in time of desertion may be as it were sequestred , we have not that comfort from them as formerly , but still the believers title holds good in Law .

Answ. 4 4. I answer , when God hides his face from his child , his heart may be towards him ; as Joseph when he spake roughly to his brethren , and made them believe he would take them for Spies , still his heart was towards them , and he was as full of love as ever he could hold ; he was faine to go aside and weep : So , God is full of love to his children , even when he seems to look strange . And as Moses his Mother when she put her child into the ark of bulrushes , and went away a little from it , yet still her eye was toward it , the babe wept ; I , and the mother wept too ; So God , when he goes aside as if he had forsaken his children , yet he is full of sympathy and love towards them . God may change his countenance , but not break his covenant . It is onething for God to desert , another thing to disinherit . Hosea 8.11 . How shall I give thee up O Ephraim ! &c. 'T is a Metaphor taken from a father going to disinherit his son , and while he is setting his hand to the Deed , his bowels begin to melt , and to yearn over him , and he thinks thus within himself , Though he be a prodigal child , yet he is a child , I will not cut off the entail ; So saith God , How shall I give thee up ? though Ephraim hath been a rebellious son , yet he is a son , I will not disinherit him . Gods thoughts may be full of love , when there is a vail upon his face ; the Lord may change his dispensation towards his children , but not his disposition ; he may have the look of an enemy , but the heart of a Father : So that the beliver may say , I am adopted , and let God do what he will with me , let him take the rod , or the staffe , 't is all one , he loves me .

2. The second adoptional priviledge is this , if we are Priviledge . 2 children , then God will bear with many infirmities . A father bears much with a child he loves , Mal. 3.17 . I will spare them , as a man spareth his own son that serveth him . We oft grieve the Spirit , abuse kindnesse ; God will passe by much in his children , Numb. 23.21 . he hath not seene iniquity in Jacob ; his love doth not make him blind ; he sees sin in his people , but not with an eye of revenge , but pity ; He sees sin in his children , as a Physitian doth a disease in his Patient ; He hath not seene iniquity in Jacob so as to destroy him ; God may use the rod , 2 Sam. 7.14 . not the Scorpion . O how much is God willing to passe by in his children , because they are children ! God takes notice of the good that is in his children , and passeth by the infirmity . God doth quite contrary to us ; we oft take notice of the evil that is in others , and over-look the good . Our eye is upon the flaw in the Diamond , but we observe not its sparkling . But God takes notice of the good that is in his children ; God sees their faith , and winks at their failings , 1 Pet. 3.6 . Even as Sarah obeyed Abraham calling him Lord ; the holy Ghost mentions not her unbelief , and laughing at the promise , but takes notice of the good in her , viz. her obedience to her husband ; she obeyed Abraham calling him Lord . God puts his finger upon the fears and infirmities of his children ; how much did God wink at in Israel his first-born ! Israel oft provok'd him with their murmurings , Deut. 1.27 . but God answered their murmurings with mercies ; he spared them as a father spares his son .

3. The third priviledge is this , If we are children , Priviledge . 3 then God will accept of our imperfect services . A Parent takes any thing in good part from his child ; God accepts of the will for the deed , 2 Cor. 8.12 . oftentimes we come with broken prayers , but if we are children , God spels out our meaning , and will take our prayers as a grateful present ; a father loves to hear his child speak , though he doth but lisp and stammar , Isa. 38.14 . Like a Crane , so did I chatter . Good Hezekiah looked upon his praying as chattering , yet that prayer was heard , ver. 5. a Sigh and groan from an humble heart goes up as the smoak of incense . Psal. 38.9 . My groaning is not hid from thee . When all the glistering shews of Hypocrites evaporate , and come to nothing , a little that a child of God doth in sincerity is crowned with acceptance ; a father is glad of a letter from his son , though there are blots in the letter , though there are false spellings and broken English ; O what blottings are there in our holy things ? what broken English sometimes ? yet coming from broken hearts it is accepted ; though there be weaknesse in duty , yet if there be willingnesse , the Lord is much taken with it . Saith God , it is my child , and he would do better , Ephes. 1.6 . He hath accepted us in the beloved .

Priviledge . 4 4. If we are children , then God will provide for us ; a father will take care for his children ; he gives them allowance , and layes up a portion , 2 Cor. 12.14 . so doth our heavenly Father .

1. He gives us our allowance , Gen. 48.15 . The God which fed me all my life long unto this day . Whence is our dayly bread , but from his dayly care ? God will not let his children starve , though our unbelief is ready sometimes to question his goodnesse , and say , Can God prepare a Table ? See what arguments Christ brings to prove Gods paternal care for his children , Matth. 6.26 . Behold the fowles of the aire , they sow not , neither do they reap , yet your heavenly Father feedeth them . Doth a man feed his bird , and will he not feed his child ? Luke 12.27 . Consider the Lilies how they grow , they toyl not , they spin not ; if then God so cloath the grasse , & c ? Doth God cloath the Lilies , and will he not cloath his Lambs ? 1 Pet. 5.7 . the Lord careth for us . As long as his heart is full of love , so long his head will be full of care . This should be as physick to kill the worm of unbelief .

2. As God gives his children a viaticum , or bait by the way , so he laies up a portion for them ; Luke 12.32 . It is your Fathers good pleasure to give you a kingdom ; our Father keeps the purse , and will give us enough to bear our charges here , and when at death we take shipping , and shall be set upon the shore of eternity , then will our heavenly Father bestow upon us a Kingdom immutable , and immarcessible ; lo here a portion which can never be summed up !

5. If we are children , then God will sheild off dangers Priviledge . 5 from us ; a father will protect his child from injuries ; God ever lies Sentinel to keep off evill from his children .

1. Temporal evil . 2. Spiritual evil .

1. God screens off temporal evil . There are many casualties and contingencies which are incident to life ; God mercifully , prevents them ; he keeps watch and ward for his children , Psal. 7.10 . my defence is of God . Psal. 121.4 . he that keeps Israel shall neither slumber nor sleep . The eye of Providence is ever awake ; God gives his Angels charge over his children , Psal. 91.11 . a believer hath a guard of Angels for his life-guard ; we read of the wings of God in Scripture : as the breast of his mercy feeds his children , so the wings of his power cover them ; how miraculously did God preserve Israel his first-born ! he did with his wings sometimes cover , sometimes carry them , Exod. 19.4 . He bare you as upon Eagles wings ; an emblem of Gods providential care ; the Eagle fears no Bird from above to hurt her young , only the Arrow from beneath ; therefore she carries them upon her wings , that the Arrow must first hit her before it can come at her young ones . Thus God carries his children upon the wings of Providence ; and they are such , that there is no clipping these wings , nor can any Arrow hurt them .

2. God shields off spiritual evils from his children : Psal. 91.10 . There shall no evil befall thee . God doth not say , no afflictions shall befall us , but no evil .

Quest. Quest. But sometimes evil in this sense befalls the godly , they spot themselves with sin .

Answ. Answ. But that evil shall not be mortal ; as quick-silver is in it self dangerous , but by oyntments it is so tempered that it is killed ; so sin is in it self deadly , but being tempered with Repentance , and mixed with the sacred oyntment of Christs blood , the venemous damning nature of it is taken away .

Priviledge . 6 6. If we are children , then God will reveal to us the great and wonderful things of his Law . Matth. 11.25 . I thank thee O Father , Lord of heaven and earth , because thou hast hid these things from the wise and prudent , and hast revealed them unto babes . A father will teach his children ; the childe goes to his father , Father , Teach me my Lesson ; so David goes to God , Psal. 143.10 . Teach me to do thy will for thou art my God . The Lord glories in this title , Isa. 48.17 . I am the Lord thy God , which teacheth thee to profit . Gods children have that anointing which teacheth them all things necessary to salvation ; they see those mysteries which are vail'd over to carnal eyes ; as Elisha saw those Horses and Chariots of fire , which his servant did not see , 2 Kings 6.17 . The adopted see their own sins , Satans snares , Christs beauty , which they whom the god of the world had blinded , cannot discern ; whence was it that David understood more than the Ancients ? Psal. 119.100 . He had a Father to teach him , God was his Instructer : Psal. 71.17 . O God thou hast taught me from my youth . Many a childe of God complains of ignorance and dulness ; remember this , thy Father will be thy Tutor ; he hath promised to give his spirit to lead thee into all truth , John 16.13 . And God doth not only inform the understanding , but incline the will ; he doth not only teach us what we should do , but enable us to do it . Ezek. 36.27 . I will cause you to walk in my statutes . What a glorious priviledge is this , to have the star of the world pointing us to Christ , and the load-stone of the Spirit drawing !

7. If we are children , this gives boldness in prayer ; Priviledge . 7 the childe goes with confidence to his father , and he cannot finde in his heart to deny him . Luke 11.13 . How much more shall your heavenly Father give his holy Spirit to them that ask him ? All the father hath , is for his childe ; if he comes for money , who is it for but his childe ? If thou comest to God for pardon , for brokenness of heart , God cannot deny his childe : Who doth he keep his mercies in store for , but his children ?

And that which may give Gods children holy boldness in prayer , is this ; When they consider God not only in the relation of a Father , but as having the disposition of a Father . Some parents are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of a morose , rugged nature ; but God is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Father of mercies , 2 Cor. 1.3 . He begets all the bowels in the world ; in prayer we should look upon God under this notion , a Father of mercy , sitting upon a Throne of grace ; we should run to this heavenly Father in all conditions .

1. In our sins ; as that sick childe , 2 Kings 4.19 . He said unto his father , my head , my head ! assoon as he found himself not well , he ran to his father to succour him : So in case of sin , Run to God , My heart , my heart ! O this dead heart , Father quicken it ; this hard heart , Father soften it ; Father , my heart , my heart !

2. In our tentations : A childe , when another strikes him , runs to his Father and complains ; so when the Devil strikes us by his temptations , let us run to our Father ; Father , Satan assaults , and hurles in his fiery darts ; he would not only wound my peace , but thy glory ; Father , take off the Tempter ; 't is thy childe that is worried by this red Dragon ; Father , wilt not thou bruise Satan under my feet ! What a sweet priviledge is this , when any burden lies upon our spirits , we may go to our Father , and unload all our cares and griefs into his bosome !

Priviledge . 8 8. If we are children , then we are in a state of freedom . Claudius Lysias valued his freedom of Rome at an high rate ; a state of son-ship is a state of freedom ; this is not to be understood in an Antinomian sense , that the children of God are freed from therule of the Moral Law ; this is such a freedom as Rebels take : Was it ever heard that a childe should be freed from duty to his parents ? But the freedom which Gods children have , is an holy freedom ; they are freed ab imperio carnis , from the Law of sin , Rom. 8.2 .

This is the sad misery of an unregenerate person , he is in a state of Vassaladge , he is under the tyranny of sin * * Quamobrem dignitatem tuam abjicis , teque servum peccati constituis ? Bern. . Justin Martyr used to say , It is the greatest slavery in the world for a man to be subject to his own passions : A wicked man is as very a slave as he that works in the Gally ; look into his heart , and there are Legions of lusts ruling him ; he must do what sin will have him ; a slave is at the service of an usurping Tyrant ; if he bid him dig in the Mine , hew in the Quarries , tug at the Oar , he must do it . Thus every wicked man must do what corrupt nature inspired by the Divel bids him ; if sin bids him be drunk , be unchaste , he is at the command of sin , as the Ass is at the command of the Driver ; sin first enslaves , and then damns .

But the children of God , though they are not freed from the in-being of sin , yet they are freed from the Law of sin ; all sins commands are like Laws repeal'd , which are not in force ; though sin live in a childe of God , yet it doth not reign . Rom 6.14 . Sin shall not have dominion over you : Sin hath not a coercive power over a childe of God ; there is a principle of grace in his heart which gives check to corruption : This is a believers comfort , though sin be not removed , yet it is subdued ; and though he cannot keep sin out , yet he keeps sin under ; the Saints of God are said to crucifie the flesh , Gal. 5.24 . Crucifying was a lingring death ; first one member dyed , then another ; every childe of God crucifies sin , some limb of the old man is ever and anon dropping off ; though sin doth not dye perfectly , it dyes daily ; this is the blessed freedom of Gods children , they are freed from the Law of sin , they are led by the Spirit of God , Rom. 8.14 . This Spirit makes them free and chearful in obedience . 2 Cor. 3.17 . Where the Spirit of the Lord is , there is liberty .

9. If we are children , then we are heirs apparent to Priviledge . 9 all the promises ; the promises are called precious , 2 Pet. 2.4 . The promises are a Cabinet of jewels , they are breasts full of the milk of the Gospel ; the promises are enriched with variety , and are suited to a Christians present condition . Doth he want pardoning grace ? there is a promise carries forgiveness in it , Jer. 31.34 . Doth he want sanctifying grace ? there is a promise of healing , Hos. 14.4 . Doth he want corroborating grace ? there is a promise of strength , Isa. 41.10 . And these promises are the childrens bread ; the Saints are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Heirs of the promise , Hebr. 6.17 . There is Christ and heaven in a promise ; and there is never a promise in the Bible , but an adopted person may lay a Legal claim to it , and say , This is mine . The natural man who remains still in the old Family , hath nothing to do with these promises ; he may read over the promises ( as one may read over another mans Will or Inventory ) but hath no right to them ; the promises are like a Garden of flowers , paled in , and enclosed , which no stranger may gather , only the children of the Family . Ishmael was the son of the bond-woman , he had no right to the Family ; Cast out the bond-woman and her son , as Sarah once said to Abraham , Gen. 21.10 . So the unbeliever is not adopted , he is none of the houshold , and God will say at the day of judgement , Cast out this son of the bond-woman into utter darkness , where is weeping and gnashing of teeth .

Priviledge . 10 10. If we are children , then we shall have our Fathers blessing . Isa. 61.9 . They are the seed which the Lord hath blessed . We read that Isaac blessed his son Jacob , Gen. 27.28 . God give thee of the dew of heaven ; which was not only a prayer for Jacob , but a Prophesie of that happiness and blessing which should come upon him and his posterity * * Luther . . Thus every adopted child hath his heavenly Fathers benediction , there is a special blessing distill'd into all that he possesseth . Exod. 23.25 . Psal. 29.11 . The Lord will bless his people with peace : He will not only give them peace , but they shall have it with a blessing ; the wicked have the things they enjoy with Gods leave , but the adopted have them with Gods love ; the wicked have them by Providence , the Saints by Promise . Isaac had but one blessing to bestow , Gen. 27.38 . Hast thou but one blessing my father ? But God hath more blessings than one for his children ; he blesseth them in their souls , bodies , names , estate , posterity ; he blesseth them with the upper-springs , and the nether-springs ; he multiplies to bless them , and his blessing cannot be reversed ; as Isaac said concerning Jacob , I have blessed him , yea , and he shall be blessed , Gen. 27.33 . so God blesseth his children , and they shall be blessed .

11. If we are children , then all things that Priviledge . 11 fall out shall turn to our good . Rom. 8.28 . All things work together for good to them that love God .

1. Good things . 2. Evil things .

1. Good things work for good to Gods children .

1. Mercies shall do them good .

1. The mercies of God shall soften them . Davids heart was overcome with Gods mercy . 2 Sam. 7.18 . Who am I ? and what is my house , & c ? I who was of a mean Family , I who held the Shepherds staffe , that now I should hold the Royal Scepter ! Nay , Thou hast spoken of thy servants house for a great while to come : Thou hast made a promise that my children shall sit upon the Throne , yea , that the blessed Messiah shall come of my Line and Race ; and is this the manner of man O Lord God! as if he had said , Do men shew such kindness undeserved ? See how this good mans heart was dissolved and softned by mercy ! the flint is soonest broken upon a soft pillow .

2. Mercies make the children of God more fruitful ; the ground beats the better crop for the cost that is laid upon it . God gives his children health , and they spend , and are spent for Christ ; he gives them Estates , and they honour the Lord with their substance ; the backs and bellies of the poor are the Field where they sowe the precious seeds of their charity ; a childe of God makes his Estate a golden Clasp to binde his heart faster to God , a foot-stool to raise him up higher towards heaven .

2. Ordinances shall work for good to Gods children .

1. The Word preached shall do them good ; 't is a savour of life , 't is a Lamp to their feet , and a Lavor to their hearts ; the Word preached is Vehiculum salutis , a Chariot of salvation ; 't is an ingrafting , and a transforming word ; it is verbum cum unctione , it not only brings a light with it , but eye-salve , anointing their eyes to see that light ; the preaching of the Word is the Lattice where Christ looks forth , and shews himself to his Saints ; this golden pipe of the Sanctuary conveys the water of life . To the wicked the Word preached works for evil , even the Word of life becomes a savour of death ; the same cause may have divers , nay , contrary effects * * Eadem causa varios habet effectus . ; the Sun dissolves the yce , but hardens the clay . To the unregenerate and profane , the Word is not humbling , but hardning . Jesus Christ the best of Preachers , was to some a Rock of offence ; the Jewes sucked death from his sweet lips ; 't is sad that the breast should kill any ; the wicked suck poyson from that breast of Ordinances where the children of God suck milk , and are nourished unto salvation .

2. The Sacrament works for good to the children of God ; in the Word preached the Saints hear Christs voyce , in the Sacrament they have his kiss . The Lords Supper is to the Saints a Feast of fat things ; it is an healing , and a sealing Ordinance ; in this Charger , or rather Chalice , a bleeding Saviour is brought in to revive drooping spirits . The Sacrament hath glorious effects in the hearts of Gods children ; it quickens their affections , strengthens their faith , mortifies their sin , revives their hopes , encreaseth their joy ; it gives a prelibation and fore-taste of heaven .

2. Evil things work for good to Gods children . Psal. 112.4 . Unto the upright ariseth light in darkness .

1. Poverty works for good to Gods children ; it starves their lusts , it enricheth their graces : James 2.5 . Poor in the world , rich in faith . Poverty sends to prayer ; when God hath clipped his childrens wings by poverty , they flie swiftest to the Throne of Grace .

2. Sickness works for their good ; it shall bring the body of death into a consumption . 2 Cor. 4.16 . Though our outward man perish , yet the inward man is renewed day by day ; like those two Laurels at Rome , when the one did wither , the other did flourish ; when the body withers , the soul of a Christian doth flourish . How oft have we seen a lively faith in a languishing body ? Hezekiah was better on his sick bed , than upon his Throne ; when he was upon his sick bed he humbles himself and weeps ; when he was on his Throne , he grew proud , Isa. 39.2 . Gods children recover by sickness ; in this sense , out of weakness they are made strong , Heb. 11.34 .

3. Reproach works for good to Gods children , it encreaseth their grace and their glory .

1. Disgrace encreaseth their grace ; the Husbandman by dunging his ground makes the soile more rich and fertil ; God lets the wicked dung his people with reproaches and calumnies , that their hearts may be a richer soile for grace to grow in .

2. Reproach encreaseth their glory ; he that unjustly takes from a Saints credit , shall adde to his Crown ; the Sun shines brighter after an Eclipse ; the more a childe of God is eclipsed by reproaches , the brighter he shall shine in the Kingdom of heaven .

4. Persecution to Gods children works for good ; the godly may be compared to that Plant which Greg. Naz. speaks of , It lives by dying , and grows by cutting * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Naz. : The zeal and love of the Saints is blown up by sufferings , their joy flourisheth . Tertullian saith , the Primitive Christians rejoyced more in their persecutions than in their deliverance .

5. Death works for good to the children of God ; it is like the whirle-wind to the Prophet Eliah , which blew off his mantle , but carried him up to heaven ; so death to a childe of God is like a boysterous whirle-wind , which blows off the mantle of his flesh , ( for the body is but the mantle the soul is wrapped in ) but it carries up the soul to God ; this is the glorious priviledge of the sons of God ; every thing that falls out shall do them good ; the children of God when they come to heaven ( as Chrysostom speaks ) shall bless God for all cross Providences .

Priviledge . 12 12. And lastly , If we are children , we shall never finally perish , John 5.24 . John 10.28 . Those who are adopted , are out of the power of damnation : Rom. 8.1 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , there is no condemnation to them that are in Christ . Will a father condemn his own son ? God will never disinherit any of his children ; fathers may disinherit for some fault : Reuben for incest lost the Prerogative of his birth-right , Gen. 49.4 . What is the reason Parents disinherit their children ? surely this , because they can make them no better , they cannot make them fit for the inheritance ; but when we are bad , our heavenly Father knows how to make us better , he can make us fit to inherit . Col. 1.12 . Giving thanks to the Father , who hath made us meet for the inheritance : Therefore it being in his power to make us better , and to work in us an idoneity , and meetness for the inheritance , certainly he will never finally disinherit .

Because this is so sweet a priviledge , and the life of a Christians comfort lies in it , therefore I shall clear it by Arguments , that the children of God cannot finally perish ; the entail of hell and damnation is cut off ; not but that the best of Gods children have that guilt which deserves hell ; but Christ is the friend at Court which hath beg'd their pardon ; therefore the vis damnatoria , the damning power of sin is taken away , which I prove thus .

1. The children of God cannot finally perish , because Arg. 1 Gods justice is satisfied for their sins ; the blood of Christ is the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the price paid , not only meritoriously , but efficaciously , for all them that believe ; this being the blood of God , justice is fully satisfied , and meddles not to condemn those for whom this blood was shed , and to whom it is applied . Jesus Christ was a Sponsor , he stood bound for every childe of God as a Surety ; he said to justice , Have patience with them , and I will pay thee all ; so that the believer cannot be liable to wrath . God will not require the debt twice , both of the Surety and the Debtor , Rom. 3.24 , 25 , 26. God is not only merciful in pardoning his children , but righteous : 1 John 1.9 . He is just to forgive ; it is an act of Gods equity and justice to spare the sinner , when he hath been satisfied in the Surety .

2. A damnatory sentence cannot pass upon the children Arg. 2 of God , because they are so Gods children , as withal they are Christs Spouse , Cant. 4.11 . There is a marriage-union between Christ and the Saints ; every child of God is a part of Christ , he is Christ Mystical . Now , shall a member of Christ perish ? A child of God cannot perish , but Christ must perish . Jesus Christ who is the husband , is the Judge , and will he condemn his own Spouse ?

Arg. 3 3. Every child of God is transformed into the likeness of Christ ; he hath the same spirit , the same judgement , the same will , he is a lively picture of Christ ; as Christ bears the Saints names upon his breast , so they bear his image upon their hearts , Gal. 4.19 . Will Christ suffer his own image to be destroyed ? Theodosius counted them Traytors who defaced his image ; Christ will not let his image in believers be defaced and rent ; he will not endure to see his own picture take fire ; the Sea hath not only stinking carrion , but jewels thrown into it ; but none of Gods jewels shall ever be thrown into the dead Sea of hell .

Arg. 4 4. If Gods children could be capable of final perishing , then pardon of sin were no priviledge ; the Scripture saith , Blessed is he whose transgression is forgiven , Psal. 32.1 . But what blessedness were there in having sin forgiven , if afterwards a final and damnatory sentence should pass upon the heirs of promise ? What were a man the better for the Kings pardon , if he were condemned after he were pardoned ?

Arg. 5 5. If the children of God should be finally disinherited , then the Scripture could not be fulfilled , which tells us of glorious rewards . Psal. 58.11 . Doubtless there is a reward for the righteous . God sweetens his commands with promises , he ties duty and reward together . As in the body the veins carry the blood , and the arteries carry the spirits ; so one part of the Word carries duty in it , and another part of the Word carries reward ; now if the adopted of God should eternally miscarry , what reward were there for the righteous ? and Moses did indiscreetly in looking to the recompence of reward , Hebr. 11.26 . And so by consequence there would be a door opened to despair .

By all which it appears that the children of God cannot be disinherited or reprobated ; if they should lose happiness , Christ should lose his purchase , and should dye in vain .

Thus we have seen the glorious priviledges of the children of God . What an encouragement is here to Religion ? how may this tempt men to turn godly ? Can the world viey with a childe of God ? Can the world give such priviledges as these ? as Saul said , 1 Sam. 22.7 . Will the son of Jesse give every one of you Field , and Vineyards , and make you all Captains of thousands ? Can the world do that for you , as God doth for his children ? Can it give you pardon of sin , or eternal life ; Are not the gleanings of Ephraim better than the Vintage of Abjezer● Is not godliness gain ? What is there in sin that men should love it ? the work of sin is drudgery , and the wages death . They who see more in sin than in the priviledges of Adoption , let them go on , and have their ears boared to the Divels service .

CHAP. XX.

Containing several Vses drawn from the Proposition .

Use 1 Reproof . Use 1 HERE is a bill of Inditement against those who declare to the world they are not the children of God ; all profane persons ; these have damnation written upon their fore-head .

1. Scoffers at Religion ; it were blasphemy to call these the children of God ; Will a true childe jeer at his fathers picture ?

2. Drunkards , who drown reason , and stupifie conscience ; these declare their sin at Sodom , they are children indeed , but cursed children , 2 Pet. 1.14 .

Use 2 Use 2. Exhortation ; which consists of two branches .

Exhort . 1. Let us prove our selves to be the children of God .

2. Let us carry our selves as the children of God .

Branch . 1 1. Let us prove our selves to be the children of God ; there are many false and unscriptural evidences .

1. Saith one , the gravest Divines in the Country think me to be godly , and can they be mistaken ? Are the seers blind ?

Answ. Others can but see thy outward carriage and deportment ; if that be fair , they by the rule of charity judge well of thee ; but what saith God and conscience ? Are these thy Compurgators ? Art thou a Saint in Gods Kal●nder ? 't is a poor thing to have an applauding world , and an accusing conscience .

2. Oh but saith another , I hope I am a childe of God , I love my heavenly Father .

Answ. Why dost thou love God ? perhaps because God gives thee corn and wine ; this is a mercenary love , a love to thy self more than to God ; you may lead a sheep all the field over with a bottle of Hay in your hand ; but throw away the Hay , now the sheep will follow you no longer : So the squint-ey'd hypocrite loves God only for the Provender ; when this fails , his affection fails too .

But leaving these vain and false evidences of Adoption , let us enquire for a sound evidence ; the main evidence of Adoption is Sanctification : Search ( O Christian ) whether the work of Sanctification hath passed upon thy soul ! Is thy understanding sanctified to discern the things which are excellent ? Is thy will sanctified to embrace heavenly objects ? Dost thou love where God loveth , and hate where God hateth ? Art thou a consecrated person ? This argues the heart of a childe ; God will never reject those who have his image and superscription upon them .

2. Let us carry our selves as becomes the children of Branch . 2 God ; and let us deport our selves as the children of the high God .

1. In obedience ; 1 Pet. 1.14 . As obedient children . If a stranger bid a childe do a thing , he regards him not ; but if his father command , he presently obeyes : Obey God out of love , obey him readily , obey every command . If he bid thee part with thy bosome-sin , leave and loath it . Jer. 35.5 . I set before the sons of the house of the Rechabites pots full of wine , and cups , and I said unto them , Drink ye wine ; but they said , We will drink no wine ; for Jonadab the son of Rechab our father , commanded us , saying , Ye shall drink no wine , neither ye , nor your sons for ever . Thus when Satan and thy own heart would be tempting thee to a sin , and set cups of wine before thee , refuse to drink ; say , My heavenly Father hath commanded me not to drink . Hypocrites will obey God in some things which are consistent either with their credit or profit , but in other things they desire to be excused : Like Esau , who obeyed his Father in bringing him Venison , because probably he liked the sport of Hunting , but refused to obey him in a business of greater importance ; namely , in the choice of his wife .

2. Let us carry our selves as Gods children in humility : 1 Pet. 5.5 . Be ye cloathed with humility , 't is a becoming garment . Let a childe of God look his face every morning in the glass of Gods Word , and see his sinful spots ; this will make him walk humbly all the day after ; God cannot endure to see his children grow proud ; he suffers them to fall into sin , as he did Peter , that their Plumes may fall , and they may learn to go on lower ground .

3. Let us walk as the children of God in sobriety : 1 Thes. 5.8 . But let us who are of the day be sober : Gods children must not do as others , they must be sober .

1. In their speeches ; not rash , not unseemly . Col. 4.6 . Let your speech be seasoned with salt : Grace must be the salt which seasons our words , and makes them savoury ; our words must be solid and weighty , not feathery ; Gods children must speak the language of Canaan ; many pretend to be Gods children , but their speech bewrayeth them ; their lips do not drop as an honey-comb , but are like the sink * * Prov. 15.2 . , where all the filth of the house is carried out .

2. The children of God must be sober in their opinions ; hold nothing but what a sober man would hold ; errour , as Saint Basil saith , is a spiritual intoxication , a kind of phrensie ; if Christ were upon the earth again , he might have Patients enow ; there are abundance of spiritual Lunaticks among us which need healing .

3. The children of God must be sober in their attire . 1 Pet. 3.3 . Whose adorning , let it not be that outward adorning of plaiting the hair , and of wearing of gold , &c. But let it be the hidden man of the heart . Gods children must not be conformed to the world , Rom. 12.2 . 't is not for Gods children to do as others , taking up every fashion . What is a naked breast , but a glass in which you may see a vain heart ? What is spotting of faces , but learning the black Art ? God may turn these black spots into blew ; walk soberly .

4. Let us carry our selves as the children of God in sedulity ; we must be diligent in our Calling . Religion doth not seal Warrants to idleness ; it was Hieroms advice to his friend , to be alwayes well employed : Six dayes shalt thou labour ; God sets all his children to work , they must not be like the lillies which toile not , neither do they spin ; heaven indeed is a place of rest , Rev. 14.13 . They rest from their labours ; there the Saints shall lay aside all their working-tools , and take the Harp and Vial ; but while we are here , we must labour in a Calling ; God will bless our diligence , not our laziness .

5. Let us carry our selves as the children of God in magnanimity and heroicalness . The Saints are high-born , they are of the true blood-royal , born of God , they must do nothing sneakingly or sordidly , they must not fear the faces of men ; as that brave-spirited Nehemiah , Shall such a man as I flie ? Nehem. 6.11 . so should a childe of God say , Shall I be afraid to do my duty ? Shall I unworthily comply and prostitute my self to the lusts and humors of men ? the children of the most High should do nothing to stain or dishonour their noble birth . A Kings son scorns to do any thing which is below him .

6. Let us carry our selves as Gods children in sanctity , 1 Pet. 1.16 . Holiness is the diadem of beauty , in this let us imitate our heavenly Father ; a debauched childe is a disgrace to his father ; there 's nothing doth more cast a reflection on our heavenly Father , than the irregular actings of such as profess themselves his children . What will others say , Are these the children of the most High , is God their Father ? Rom. 2.24 . The Name of God is blasphemed through you Gentiles . Oh let us do nothing unworthy of our heavenly Father .

7. Let us carry our selves as the children of God in chearfulness . It was the speech of Jonadab to Amnon , Why art thou being the Kings son lean ? 2 Sam. 13.4 . Why do the children of God walk so pensively ? Are they not heirs of heaven ? perhaps they may meet with hard usage in the world , but let them remember they are the seed-royal , and are of the Family of God . Suppose a man were in a strange Land , and should meet there with unkind usage , yet he rejoyceth that he is son and heir , and hath a great Estate in his own Countrey : So should the children of God comfort themselves with this , though they are now in a strange Countrey , yet they have a title to the Hierusalem above ; and though sin doth at present hang about them ( for they still have some relicks of their disease ) yet shortly they shall get rid of it ; at death they shall shake off this viper .

8. And lastly , Let us carry our selves as the children of God in holy longings and expectations . Children are still longing to be at home ; 2 Cor. 5.2 . We groan earnestly , &c. There is bread enough in our Fathers house , how should we long for home ! death carries a childe of God to his Fathers house ; Saint Paul therefore desired to be dissolved ; 't is comfortable dying , when by faith we can resign up our souls into our Fathers hands . Luk. 23.46 . Father , into thy hands I commend my spirit .

MATTH. 5.10 .

Blessed are they which are persecuted for righteousness sake , for theirs is the Kingdome of heaven .

CHAP. XXI .

Concerning Persecution .

WE are now come to the last Beatitude , Blessed are they which are persecuted , &c. Our Lord Christ would have us reckon the cost : Luke 14.27 , 28. Which of you intending to build a Tower , sitteth not down first , and counteth the cost , whether he have enough to finish it ? &c. Religion will cost us the tears of Repentance , and the blood of persecution ; but we see here a great encouragement that may keep us from fainting in the day of adversity ; for the present blessed , for the future crowned .

The words fall into two general parts .

1. The condition of the godly in this life , They are persecuted .

2. Their reward after this life , Theirs is the Kingdom of heaven .

I shall speak chiefly of the first , and wind in the other in the Applicatory .

Doctr. Doctr. The observation is , that true godliness is usually attended with persecution . Acts 14.22 . We must through much tribulation enter into the Kingdom of God . Acts 13.50 . The Jewes stirred up the chief men of the City , and raised persecution against Paul , &c. Luther makes it the very definition of a Christian , Christianus quasi crucianus ; though Christ dyed to take away the Curse from us , yet not to take away the Cross from us : Those stones which are cut out for a Building , are first under the Saw and Hammer to be hewed and squared ; the godly are called lively stones , 1 Pet. 2.5 . And they must be hewen and polished by the Persecutors hand , that they may be fit for the heavenly building ; the Saints have no Charter of exemption from tryals ; though they be never so meek , merciful , pure in heart , their piety will not shield them from sufferings ; they must hang their harp on the willows , and take the Cross ; the way to heaven is via spinosa , & sanguinea ; though it be full of Roses in regard of the comforts of the Holy Ghost , yet it is full of thorns in regard of persecutions . Before Israel got to Canaan , a Land flowing with milk and honey , they must go through a Wilderness of serpents , and a red Sea : So the children of God in their passage to the holy Land , must meet with fiery Serpents , and a red Sea of persecution . It is a saying of Ambrose , there is no Abel but hath his Cain : Saint Paul fought with Beasts at Ephesus , 1 Cor. 15.32 . Set it down as a Maxim , if you will follow Christ , you must see the Swords and Staves ; put the Cross in your Creed . For the amplification of this , there are several things we are to take cognizance of .

1. What is meant by persecution . 2. The several kinds of persecution . 3. Why there must be persecution . 4. The chief persecutions are raised against the Ministers of Christ . 5. What that persecution is which makes a man blessed .

SECT. 1.

Shewing what is meant by persecution .

1. WHAT is meant by persecution ? the Greek word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to persecute , signifies to vex and molest , sometimes to prosecute another , to arraign him at the Bar , and to pursue him to the death ; a persecutor is a pricking bryar * * Ezek. 28.24 . , therefore the Church is described to be a Lilly among thorns , Cant. 2.2 .

SECT. 2.

Setting forth the several kinds of persecution .

2. WHAT are the several kinds of persecution ? There is a two-fold persecution .

A persecution of the hand . A persecution of the tongue .

1. A persecution of the hand . Acts 7.52 . Which of the Prophets have not your fathers persecuted ? Rom. 8.36 . For thy sake are we killed all the day long , Gal. 4.29 . This I call a bloody persecution , when the people of God are prosecuted with fire and sword : So we read of the ten persecutions in the time of Nero Domitian , Trajan , &c. And the Marian persecution ; England for five years drank a Cup of blood ; and lately Piedmont , and the confines of Bohemia have been scourged to death with the Rod of the Persecutor ; Gods Church hath alwayes like Abrahams Ram , been tyed in a Bush of thorns .

2. The persecution of the tongue , which is two-fold .

1. Reviling ; this few think of , or lay to heart ; but it is called in the Text persecution ; when men shall revile and persecute you ; this is tongue-persecution . Psal. 55.21 . His words were drawn swords . You may kill a man as well in his name , as in his person ; a good name is as precious oyntment , Eccles. 7.21 . A good conscience and a good name , is like a gold Ring set with a rich Diamond . Now to smite another in his name , is by our Saviour called persecution : Thus the Primitive Christians endured the persecution of the tongue . Hebr. 11.36 . They had trial of cruel mockings . David was the song of the Drunkards , Psal. 69.12 . They would sit on their Ale-bench , and jeer at him ; how frequently do the wicked cast out the Squibs of reproach at Gods children , These are the holy ones ! little do they think what they do ; they are now doing Cains work and Julians , they are persecuting .

2. Slandering ; so it is in the Text , When they shall persecute you , and say all manner of evil against you falsly . Slandering is tongue-persecution ; thus Saint Paul was slandered in his Doctrine ; it was reported he should preach , Men might do evil that good might come of it , Rom. 3.8 . Thus Christ who did cast out Divels , was charged to have a Divel , John 8.48 . The Primitive Christians were falsly accused for killing their children , and for incest * * Te●tul . Apol. . Psal. 35.11 . They laid to my charge things that I knew not .

Let us take heed of becoming persecutors : Some think there is no persecution but fire and sword ; yes , there is the persecution of the tongue ; there are many of these persecutors now adayes , who by a Divellish Chymistry can turn gold into dung , the precious names of Gods Saints into reproach and disgrace . There have been many punished for clipping of Coyne ; of how much sorer punishment shall they be thought worthy , who clip the names of Gods people to make them weigh lighter .

SECT. 3.

Declaring the causes of persecution .

3. WHY there must be persecution .

I answer for two Reasons .

1. In regard of God .

1. His Decree . 2. His Design .

1. Gods Decree ; 1 Thes. 3.3 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , We are appointed thereunto : Whoever brings the suffering , God sends it ; God did bid Shimei curse ; Shimeie's tongue was the Arrow , but it was God that did shoot it .

2. Gods Design ; God hath a twofold design in the persecutions of his children .

1. Trial ; Dan. 12.10 . Many shall be tryed : Persecution is the touch-stone of sincerity ; it discovers true Saints from hypocrites ; unsound hearts pretend fair in prosperity , but in a time of persecution fall away ; Mat. 13.20 , 21. Hypocrites cannot sail in stormy weather ; they will follow Christ to Mount Olivet , but not to Mount Calvary ; like green Timber , they shrink in the scorching Sun of persecution ; if trouble ariseth , hypocrites will rather make Demas his choice , than Moses his choice ; they will prefer thirty pieces of silver before Christ ; God will have persecutions in the world to make a discovery of men ; suffering times are sifting times : Job 23.10 . When I am tried , I shall come forth as gold . Job had a Furnace-faith ; a Christian of the right breed ( who is born of God ) whatever he loseth , will hold fast his integrity , Job 2.3 . Christs true Disciples will follow him upon the water .

2. Purity ; God lets his children be in the Furnace , that they may be partakers of his holiness , Hebr. 12.10 . The Cross is physick , it purgeth out pride , impatience , love of the world ; God washeth his people in bloody waters , to get out their spots , and make them look white , Dan. 12.10 . I am black , but comely , Cant. 1.5 . The torrid zone of persecution made the Spouses skin black , but her soul fair ; see how differently afflictions work upon the wicked and godly ; they make the one worse , the other better . Take a cloth that is rotten , if you scowre and rub it , it frets and tears ; but if you scowre a piece of Plate , it looks brighter . When afflictions are upon the wicked , they fret against God , and tear themselves in impatience ; but when the godly are scowred by these , they look brighter .

2. There will be persecutions in regard of the enemies of the Church ; these Vultures prey upon Gods Turtles : The Church hath two sorts of enemies .

1. Open enemies ; the wicked hate the godly ; there is enmity between the seed of the woman and the serpent , Gen. 3.15 . As in nature there is an antypathy between the Vine and the Bay-tree * * Vitis laurum non am●t neque ejus odorem ; si prope crescat , enecat . ; the Elephant and the Dragon . Vultures have an an antipathy against sweet smells ; so in the wicked there is an antipathy against the people of God , they hate the sweet perfumes of their graces ; it is true , the Saints have their infirmities ; but the wicked do not hate them for these , but for their holiness ; and from this hatred ariseth open violence ; the Thief hates the light , therefore would blow it out .

2. Secret enemies ; who pretend friendship , but secretly raise persecutions against the godly ; such are hypocrites and hereticks . Saint Paul calls them false Brethren , 1 Cor. 11.26 . The Church complains that her own sons had vexed her , Cant. 1.6 . That is , those who had been bred up in her bosome , and pretended Religion and sympathy , these false friends vexed her ; the Churches enemies are them of her own house ; such as are open pretenders , but secret opposers of the faith , are ever worst . A wen seems to be a part of the body , but is indeed an enemy to it , it doth disfigure and endanger it ; they are the vilest and basest of men , who hang forth Christs colours , yet fight against him .

SECT. 4.

Shewing that the keenest edge of persecution is turned against the Ministers .

4. THE fourth particular is , That the chief persecutions are raised against the Ministers ; our Lord Christ turns himself directly to the Apostles , whom he was ready to commissionate , and send abroad to preach ; Blessed are ye when men shall persecute you , Ver. 11. So persecuted they the Prophets before you , Ver. 12. Take my Brethren the Prophets for an example of suffering affliction , Jam. 5.10 . No sooner is any man a Minister , but he is a piece of a Martyr . The Ministers of Christ are his chosen Vessels ; now as the best Vessel of gold and silver passeth through the fire , so Gods chosen Vessels pass often through the fire of persecution : All times are not like the silver Age wherein Constantine lived ; he was an honourer of the Ministry ; he would not sit down in the Council of Nice , till the Bishops who were convened there , did come and beseech him ; he would say , if he saw an infirmity in the Clergy , suâ Purpurâ velaret , he would cover it with his own Purple Robe . Ministers must not alwayes look for such shines of the Princes favour , they must expect an Alarum . Peter a famous Preacher , who knew how to cast the Net on the right side of the ship ; at one Sermon he converted three thousand souls , yet neither the Divinity of his Doctrine , nor the Sanctity of his life could exempt him from persecution . John 21.18 . When thou shalt be old , another shall gird thee , and carry thee whether thou wouldest not ; it alludes to hi● suffering death for Christ ; he was ( saith Eusebius ) bound with chains , and afterwards crucified at Hierusalem with his head downwards . Saint Paul a holy man , who is steeled with courage , fired with zeal , assoon as he entred into the Ministry , bonds and persecutions did abide him , Acts 9.15 , 16. He was made up of sufferings , 2 Tim. 4.6 . I am ready to be offered up ; he alludes to the drink-offerings , wherein the wine or blood used in Sacrifice was poured out , thereby intimating by what manner of death he should glorifie God ; not by being sacrificed in the fire , but by pouring out his blood , which was when he was beheaded ; and that it might seem no strange thing for Gods Ministers to be under the heat and rage of persecution , Stephen puts the question , Acts 7.52 . Which of the Prophets have not your fathers persecuted ? Ignatius was torn with wild beasts ; Cyprian , Polycarp Martyr'd † : * * Praedicare nihil aliud est quam derivare in se furorem mundi . Luther . Maximinus the Emperour ( as Eusebius relates ) gave charge to his Officers to put none to death , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Governours and Pastors of the Church .

The Reasons why the storm of persecution hath chiefly fallen upon the Ministers , are :

1. They have their corruptions as well as others ; and least they should be lifted up through the abundance of Revelation , God le ts loose some Messenger of Satan to vex and persecute them . God sees they have need of the flaile to thresh off their Husks ; the fire God puts them into , is not to consume , but refine them .

2. The Ministers are Christs antesignani , his Ensigne-bearers to carry his colours ; they are the Captains of the Lords Host , therefore are most shot at . Phil. 1.17 . I am set for the defence of the Gospel . The Greek word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , alludes to a Souldier that is set in the fore-front of the Battel , and hath all the Bullets flying about his ears . The Ministers work is to preach against mens sins , which are as dear to them as their right eye , and they cannot endure this . Every mans sin is his King , to which he yields love and subjection ; now as Pilot said , Shall I crucifie your King ? men will not endure to have their King-sin crucified ; this therefore being the work of the Ministry to divide between men and their lusts , to part these two old friends , no wonder it meets with so much opposition . When Paul preached against Diana , all the City was in an uproar : We preach against mens Diana's , those sins which bring them in pleasure and profit , this causeth an uproar .

3. From the malice of Satan : The Ministers of Christ come to destroy his Kingdom , therefore the old Serpent will spit all his venome at them ; if we tread upon the Divels head , he will bite us by the heel ; the Devil sets up several Forts and Garrisons in mens hearts , pride , ignorance , unbelief ; now the weapons of the Ministry beat down these strong holds , 2 Cor. 10.4 . therefore Satan raiseth his Militia , all the force and power of hell against the Ministry : The Kingdom of Satan is a Kingdom of darkness , Acts 26.18 . Revel. 16.10 . And Gods Ministers are called the lights of the world , Matth. 5.14 . They come to enlighten those that fit in darkness , this enrageth Satan ; therefore he labours to eclipse the lights , to pull down the stars , that his Kingdom of darkness may prevail ; the Divel is call'd a Lyon , 1 Pet. 5.8 . The souls of people are the Lyons prey , the Ministers work is to take away the prey from this Lyon ; therefore how will he roar upon them , and seek to destroy them !

Use 1 Use 1. It shews us what a work the Ministry is ; though full of dignity , yet full of danger ; the persecution of the tongue is the most gentle persecution can be expected ; 't is not possible ( saith Luther ) to be a faithful Preacher , and not meet with trials and oppositions .

Use 2. It shews the corruption of mens nature since Use 2 the fall , they are their own enemies , they persecute those who come to do them most good . What is the work of the Ministry but to save mens souls ? to pull them as brands out of the fire ; yet they are angry at this . We hate not the Physitian who brings such physick as makes us sick , because it is to make us well ; nor the Chyrurgion , who lanceth the flesh , because it is in order to a cure ; Why then should we quarrel with the Minister ? What is our work but to bring men to heaven ? 2 Cor. 5.20 . We are Embassadors for Christ , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , We would have a peace made up between you and God ; yet this is the folly of depraved nature , to requite evil for good . Aristoxenus did use to moisten his flowers with wine , honey , and perfumes , that they might not only smell more fragrantly , but put forth more vigorously : So should we do with our Ministers , give them wine and honey , encourage them in their work , that they might act more vigorously ; but instead of this , we give them gall and vineger to drink , we hate and persecute them . Most deal with their Ministers , as Israel did with Moses ; he prayed for them , and wrought miracles for them , yet they were still quarrelling with him , and sometimes ready to take away his life .

Use 3. If the fury of the world be against the Ministers , Use 3 then you that fear God had need pray much for them . 2 Thes. 3.2 . Pray for us , that the Word of the Lord may have free course , and that we may be delivered from unreasonable and wicked men . People should pray for their Ministers , that God would give them the wisdom of the Serpent , that they may not betray themselves to danger by indiscretion ; and the boldness of the Lyon , that they may not betray the truth by fear .

SECT. 5.

Shewing what that persecution is which makes one blessed .

5. THE next thing to be explained , is , What that suffering persecution is which makes a man blessed .

1. I shall shew what that suffering is which will not make us blessed .

1. That suffering is not reckoned for Martyrdom , when we pull a cross upon our selves , there is little comfort in such suffering . Austin speaks of some in his time that were called Circumcelliones , who out of an itch ( rather than zeal ) of Martyrdom , would run themselves into sufferings ; these were accessory to their own death ; like Saul , who fell upon hi● own sword ; we are bound by all lawful means to preserve our own lives . Jesus Christ did not suffer till he was called to it ; suspect that to be a tentation which bids us cast our selves down into sufferings ; when men through precipitancy and rashness run themselves into trouble , it is a cross of their own making , and not of Gods laying upon them .

2. That is not to be accounted Martyrdom , when we suffer for our offences , 1 Pet. 4.15 . Let none of you suffer as an evil doer . Luke 23.41 . We indeed suffer justly . I am not of Cyprians mind , that the Thief on the Cross suffered as a Martyr ; no , he suffered as an evil doer ; Christ indeed took pity on him , and saved him ; he dyed a Saint , but not a Martyr . When men suffer by the hand of the Magistrate for their uncleanness , blasphemies , &c. these do not suffer persecution , but execution ; they dye not as Martyrs , but Malefactors ; they suffer evil , for being evil .

3. That suffering will not make men blessed , when they suffer out of sinister respects , to be cried up as the head of a Party , or to keep up a Faction . The Apostle implies that a man may give his body to be burned , yet go to hell , 1 Cor. 13.3 . Ambitions men may sacrifice their lives to purchase same ; these are the Divels Martyrs .

— Vicit amor Patriae laudisque immensa cupido .

2. What that suffering persecution is which will make us blessed , and shall wear the Crown of Martyrdom .

Answ. 1. When we suffer in a good cause ; so it is in the Text , Blessed are they which suffer for righteousness sake ; 't is the cause that makes a Martyr * * Causa non poena facit Martyrem . : When we suffer for the truth , and espouse the quarrel of Religion , this is to suffer for righteousness sake . Acts 28.20 . For the hope of Israel I am bound with this chain .

2. When we suffer with a good conscience : A man may have a good cause , and a bad conscience ; he may suffer for righteousness sake , yet he himself be unrighteous . Saint Paul , as he had a just cause , so he had a pure conscience . Acts 23.1 . I have lived in all good conscience to this day . Paul kept a good conscience to his dying day ; a good conscience will make a man suffer with comfort , it hath made the Saints go as chearfully to the stake , as if they had been going to a Crown ; look to it , that there be no flaw in conscience . A ship that is to sail upon the waters , must be preserved from leaking ; when Christians are to sail on the waters of persecution , let them take heed there be no leak of guilt in their conscience ; he who suffers ( though it be in Gods own cause ) with a bad conscience , suffers two hells ; an hell of persecution , and an hell of damnation .

3. When we have a good call . Matth. 10.18 . When ye shall be brought before Kings , &c. There is no question but a man may so far consult for his safety , that if God by his Providence open a door , he may flie in time of persecution , Matth. 10.23 . But when he is brought before Kings , and the case is such , that either he must suffer , or the truth must suffer ; here is a clear call to suffering , and this is reckon'd for Martyrdom .

4. When we have good ends in our suffering ; viz. that we may glorifie God , set a seal to the truth , shew our love to Christ . Matth. 10.18 . When you shall be brought before Kings for my sake . The Primitive Christians did burn more in love than in fire ; when we look at God in our sufferings , and are willing to make his Crown flourish , though it be in our ashes , this is that suffering which carries away the Garland of glory .

5. When we suffer as Christians . 1 Pet. 4.16 . If any man suffer as a Christian , let him not be ashamed : To suffer as a Christian , is to suffer with such a Spirit as becomes a Christian , which is ,

1. When we suffer with patience . Jam. 5.10 . Take my Brethren the Prophets for an example of suffering affliction , and of patience . A Christian must not repine , but say , Shall I not drink the cup of Martyrdom which my Father hath given me ? There should be such a spirit of meekness in a Christians suffering , that it should be hard to say which is greater , his persecution or his patience . When Job had lost all , he kept the breast-plate of innocency , and the shield of patience ; an impatient Martyr is a Solecism .

2. To suffer as Christians , is , when we suffer with courage . Courage is a Christians Armour of proof , it steels and animates him . The three children ( or rather the three Champions ) were of brave heroick spirits ; they do not say to the King we ought not serve thy gods , but we will not : Dan. 3.18 . Neither Nebuchadnezzars Musick , nor his Furnace could alter their resolution . Tertullian was called an Adamant for his invincible courage : Holy courage makes us ( as one of the Fathers saith ) edomita fronte ad Crucis opprobrium , have such faces of brass , that we are not ashamed of the Cross ; this is to suffer as Christians , when we are meek , yet resolute . The more the fire is blown , the more it flames ; so it is with a brave-spirited Christian ; the more opposition he meets with the more his zeal and courage flames forth : What a spirit of gallantry was in Luther , who writing to Melancthon , If saith he it be not the cause of God , we are imbarked in , let us desert it ; if it be his cause , and will bear us out , why do we not stand to it * * Si piam & justam causam defendimus cur Dei promissis non confidimus ? ?

3. To suffer as Christians , is to suffer with chearfulness . Patience is a bearing the Cross , chearfulness is a taking up the Cross . Christ suffered for us chearfully , his death was a free-will offering ; Luke 12.50 . * * Sanguinem suum patri obtulet tanquam sacrificium 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . . He thirsted to drink of that cup of blood ; such must our sufferings be for Christ ; Chearfulness perfumes Martyrdom , and makes it the sacrifice of a sweet-smelling savour to God . Thus Moses suffered chearfully , Hebr. 11.24 , 25. Moses when he was come to years , chose rather to suffer affliction with the people of God , than to enjoy the pleasures of sin for a season . Observe ,

1. When he was come to years ; it was no childish act , it was not in his non-age , but when he was of years of discretion .

2. He chose to suffer affliction ; suffering was not so much his task , as his choice ; the Cross was not so much imposed , as embraced ; this is to suffer as Christians , when we are Volunteers , we take up the Cross chearfully , nay , joyfully ; Acts 5.41 . They departed from the presence of the Council , rejoycing that they were counted worthy to suffer shame for his Name : Or as it is more emphatical in the Original , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they rejoyced that they were so far graced , as to be disgraced for the Name of Christ . Tertullian saith of the Primitive Christians , they took more comfort in their sufferings , than in their deliverance * * Magis damnati quam absoluti gaudentes . Tert. Apol. : And indeed well may a Christian be joyful in suffering * * 2 Cor. 4.7 . , because it is a great favour when God honours a man to be a witness to the truth . Christs marks in Saint Pauls body , were prints of glory * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. ; the Saints have worn their sufferings as ornaments . Ignatius his chains were his jewels ; never have any Princes been so famous for their Victories , as the Martyrs for their sufferings .

4. We suffer as Christians ; when we suffer and pray . Matth. 5.44 . Pray for them which despightfully use you and persecute you .

There are two Reasons why we should pray for our persecutors .

1. Because our prayers may be a means to convert them . Stephen prayed for his persecutors , Acts 7.60 . Lord , lay not this sin to their charge ; and this prayer was effectual to some of their conversions . Austin saith , the Church of God was beholding to Stephens prayer for all that benefit which was reaped by Pauls Ministry .

2. We should pray for our persecutors , because they do us good , though against their will ; they shall encrease our reward ; every reproach shall adde to our glory ; every injury shall serve to make our Crown heavier ; as Gregory Nazianzene speaks in one of his Orations , Every stone which was thrown at Stephen , was a precious stone , which enriched him , and made him shine brighter in the Kingdom of heaven . Thus I have shewn what that suffering is which makes us blessed , and shall wear the Crown of Martyrdom .

SECT. 6.

Inferences drawn from the Proposition .

1. IT shews us what the nature of Christianity is , viz. Use 1 Sanctity joyned with suffering ; Inform. a true Saint carries Christ in his heart , and the Cross on his shoulders . 2 Tim. Branch . 1 3.12 . All that will live godly in Christ Jesus , shall suffer persecution . Christ and his Cross are never parted ; 't is too much for a Christian to have two heavens ; one here , and another hereafter * * Delicatus nimis es si & hic vis gaudere cum saeculo , & postea regnare cum Christo . Hier. . Christs Kingdom on earth , is Regnum Crucis : What is the meaning of the shield of faith , the helmet of hope , the breast-plate of patience ? but to imply that we must encounter with sufferings . It is one of the titles given to the Church , Afflicted , Isa. 54.11 . Persecution is the Legacy bequeathed by Christ to his people . John 16. ult. In the world 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ye shall have tribulation . Christs Spouse is a lilly among thorns . Christs sheep must expect to lose their golden Fleece ; this the flesh doth not like to hear of ; therefore Christ calls persecution the Cross , Matth. 16.24 . Because it is cross to flesh and blood ; we are all for reigning . Acts 1.7 . When wilt thou restore the Kingdom again to Israel ? But the Apostle tells us of suffering before reigning . 2 Tim. 2.12 . If we suffer , we shall reign with him . How loth is corrupt flesh to put its neck under Christs yoke , or stretch it self upon the Cross ! but Religion gives no Charter of exemption from suffering ; to have two heavens , is more than Christ had . Was the head crowned with Thorns , and do we think to be crowned with Roses ? 1 Pet. 4.12 . Think it not strange concerning the fiery trial . If we are Gods gold , it is not strange to be cast into the fire . Some there are that picture Erasmus half in heaven , and half out : Methinks it represents a Christian in this life ; in regard of his inward consolation he is half in heaven , in regard of his outward persecution he is half in hell .

Branch . 2 2. See hence that persecutions are not signs of Gods anger , or fruits of the curse ; for blessed are they that are persecuted : If they are blessed who dye in the Lord , Are not they blessed who dye for the Lord ? We are very apt to judge them hated and forsaken of God , who are in a suffering condition . Matth. 26.40 . If thou be the Son of God , come down from the Cross . The Jewes made a question of it , they could hardly believe Christ was the Son of God when he hung upon the Cross : Would God let him be reproached and forsaken if he were the Son of God ? When the Barbarians saw the Viper on Pauls hand , they thought he was a great sinner . Acts 28.4 . No doubt this man is a Murtherer : So when we see the people of God afflicted , and the Viper of persecution fastens on them , we are apt to say , These are greater sinners than others , and God doth not love them ; this is for want of judgement : Blessed are they that are persecuted . Persecutions are pledges of Gods love , badges of honour , Hebr. 12.7 . In the sharpest trial there is the sweetest comfort ; Gods fanning his wheat is but to make it purer .

SECT. 7.

Containing a sharp reproof .

Use 2 1. IT reproves such as would be thought good Christians , Reproof . Branch 1 but will not suffer persecution for Christs sake ; their care is not to take up the Cross , but to avoid the Cross : Matth. 13.21 . When persecution ariseth because of the Word , by and by he is offended . There are many professors who speak Christ fair , but will suffer nothing for him ; these may be compared to the chrystal which looks like pearle , till it comes to the hammering , then it breaks ; many when they see the Palme-branches and garments spread , cry Hosanna to Christ ; but if the Swords and Staves appear , then they flink away ; as King Henry the fourth , then of Navar , told Beza , who urging him to engage himself in the Protestant Religion , said , he would not launch out too far into the deep , but that if a storm should arise , he might retreat back to shore : 'T is to be feared there are some among us , who if persecutions should come , would rather make Demas his choice , than Moses his choice ; and would study rather to keep their skin whole , than their conscience pure . Erasmus highly extolled Luthers Doctrine ; but when the Emperour threatned all that should favour Luthers cause , he unworthily deserted it . Hypocrites will sooner renounce their Baptisme , than take up the Cross ; if ever we would shew our selves Christians to purpose , we must with Peter , throw our selves upon the water to come to Christ . He that refuseth to suffer , let him read over that sad Scripture , Matth. 10.33 . Whosoever shall deny me before men , him will I also deny before my Father which is in heaven .

2. It reproves them who are the opposers and persecutors Branch 2 of the Saints ; how great is their sin ? they resist the Holy Ghost . Acts 7.51 , 52. Ye do alwayes resist the Holy Ghost ; which of the Prophets have not your Fathers persecuted ? Persecutors offer affront to Christ in heaven , they tread his jewels in the dust , touch the apple of his eye , pierce his sides . Acts 9.4 , 5. Saul , Saul , why persecutest thou me ? When the foot was trodden on , the head cried out ; as the sin is great , so the punishment shall be proportionable . Rev. 16.6 . They have shed the blood of Saints and Prophets , and thou hast given them blood to drink , for they are worthy . Will not Christ avenge those who dye in his quarrel ? what is the end of persecutors ? Dioclesian proclaimed that the Christian Churches and Temples should be razed down , their Bibles burned ; he would not permit any man that was a Christian to hold an office ; some of the Christians he cast alive into boyling lead , others had their hands and lips cut off , only they had their eyes left , that they might behold the tragedy of their own miseries , what was the end of this man ? he ran mad , and poysoned himself . Felix Captain to Emperour Charles the fifth , being at Supper at Auspurg , vowed he would ride up to the spurs in the blood of the Lutherans ; a flux of blood came up that night into his throat , wherewith he was choaked ; it were easie to tell how Gods hand hath so visibly gone out against Persecutors , that they might read their sin in their punishment .

SECT. 8.

That Christians should possess themselves before hand with thoughts of suffering .

Use 3 1. LET it exhort Christians to think before hand , and make account of sufferings ; Exhort . this reckoning before hand can do us no hurt , it may do us much good .

1. The fore-thoughts of suffering will make a Christian very serious ; the heart is apt to be feathery and frothy , the thoughts of suffering persecution would consolidate it ; Why am I thus light ? Is this a posture fit for persecution ? Christians grow serious in the casting up their spiritual accounts , they reckon what Religion must cost them , and may cost them ; it must cost them the blood of their sins , it may cost them the blood of their lives .

2. The fore-thoughts of persecution will be as sawce to season our delights , that we do not surfeit upon them . How soon may there be an Alarum sounded ? how soon may the clouds drop blood ? the thoughts of this would take off the heart from the immoderate love of the creature . Our Saviour at a great Feast breaks out into mention of his death ; Mark 14.3 . She hath prepared this against my Burial : So the fore-thoughts of a change would be an excellent antidote against a surfeit .

3. The fore-thoughts of sufferings would make them lighter when they come * * Levius laedunt praevisa mala . Grotius . ; the suddenness of an evil addes to the sadness ; this was ill news to the fool in the Gospel , ( who reckoned without his Host ) Hac nocte , This night shall thy soul be required of thee . This will be an aggravation of Babylons miseries , Rev. 18.8 . Her plagues shall come in one day ; not that Antichrist shall be destroyed in a day , but ( in a day ) that is , suddenly ; the blow shall come unawares , when he doth not think of it ; the reckoning before hand of suffering , doth alleviate and take off the edge of it when it comes ; therefore Christ to lighten the Cross , still fore-warms his Disciples of sufferings , that they might not come unlooked for , Joh. 16.33 . Acts 1.7 .

4. Fore-thoughts of persecution would put us in mind of getting our Armour ready ; 't is dangerous as well as imprudent , to have all to seek when the trial comes ; as if a Souldier should have his weapons to get when the enemy is in the Field . Caesar seeing a Souldier whetting his sword when he was just going to fight , cashier'd him ; he that reckons upon persecution , will be in a ready posture for it ; he will have the Shield of Faith , and the Sword of the Spirit ready , that he may not be surprized unawares .

2. Let us prepare for persecution ; a wise Pilot in a calm will prepare for a storm . God knows how soon persecution may come , there seems to be a cloud of blood hanging over the Nation .

SECT. 9.

Shewing how we may be armed for sufferings .

Quest. HOW shall we prepare for sufferings ?

Answ. Do three things .

1. Be persons rightly qualified for suffering . 2. Avoide those things which will hinder suffering . 3. Promote all helps to suffering .

1. Labour to be persons rightly qualified for suffering ; Be righteous persons ; that man who would suffer for righteousness sake , must himself be righteous ; I mean Evangelically righteous ; in particular I call him righteous ,

1. Who breaths after sanctity , Psal. 119.5 . Though sin cleaves to his heart , yet his heart doth not cleave to sin ; though sin hath an alliance , yet no allowance . Rom. 7.15 . What I do I allow not ! a good man hates that sin to which Satan doth most tempt , and his heart most incline , Psal. 119.128 .

2. A righteous person is one who makes Gods glory his Center ; the glory of God is more worth than the salvation of all mens soul . He who is divinely qualified , is so zealously ambitious of Gods glory , that he cares not what he loseth , so God may be a gainer ; he prefers the glory of God before credit , estate , relations . It was the speech of Kiliaz that blessed Martyr , Had I all the gold in the world to dispose of , I would give it to live with my relations , ( though in prison ) yet Jesus Christ is dearer to me than all .

3. A righteous person is one who values the jewel of a good conscience at an high rate ; good conscience is a Saints Festival , his Musick , his Paradise , and he will rather hazard any thing than violate his conscience . They say of the Irish , if they have a good Skimmeter ( a warlike weapon ) they had rather take a blow on their Arme , than their Skimmeter should be hurt . To this I may compare a good conscience ; a godly man had rather sustain hurt in his body or estate , than his conscience should be hurt ; he had rather dye , than violate the Virginity of his conscience ; such a man as this , is Evangelically righteous ; and if God call him to it , he is fit to suffer .

2. Avoid those things which will hinder suffering .

1. The love of the world ; God allows us the use of the world , 1 Tim. 6.7 . But take heed of the love of it ; he that is in love with the world , will be out of love with the Cross . 2 Tim. 4.10 . Demas hath forsaken me , having loved this present world ; he not only forsook Pauls company , but his doctrine . The love of the world choaks our zeal ; a man wedded to the world , will for thirty pieces of silver betray Christ and a good cause . Let the world be as a loose garment , that you may throw off at pleasure ; before a man can dye for Christ , he must be dead to the world . Paul was crucified to the world , Gal. 6.14 . It will be an easie thing to dye , when we are dead before in our affections .

2. Carnal fear . There is a two-fold fear .

1. A filial fear ; when a man fears to displease God * * Incidam potius in Geheunam quam peccatum . Anselm . ; when he fears lest he should not hold out , this is a good fear ; Blessed is he that fears alway ; if Peter had feared his own heart , and said , Lord Jesus , I fear I shall forsake thee , Lord strengthen me , doubtless Christ would have kept him from falling .

2. There is a cowardly fear ; when a man fears danger more than sin ; when he is afraid to be good , this fear is an enemy to suffering . God proclaimed that those who were fearful should not go to the Wars ; Deuter. 20.8 . The fearful are unfit to fight in Christs Wars ; a man possessed with fear , doth not consult what is best , but what is safest . If he may save his Estate , he will snare his conscience . Prov. 29.25 . In the fear of man there is a snare . Fear made Peter deny Christ ; Abraham equivocate ; David fain himself mad ; fear will put men upon indirect courses , making them study rather compliance , than conscience . Fear makes sin appear little , and suffering great ; the fearful man sees double , he looks upon the cross through his perspective twice as big it is ; fear argues sordidness of spirit * * Degeneres animos timor arguit . , it will put one upon things most ignoble and unworthy ; a fearful man will Vote against his conscience ; fear infeebles , it is like the cutting off Sampsons locks ; fear melts away the courage . Josh , 5.1 . Their hearts melt because of you ; and when a mans strength is gone , he is very unfit to carry Christs Cross ; fear is the root of Apostasie . Spira's fear made him abjure and recant his Religion ; fear doth one more hurt than the Adversary ; it is not so much an enemy without the Castle , as a Traytor within indangers it ; 't is not so much sufferings without , as trayterous fear within which undoes a man ; a fearful man is versed in no posture so much as in retreating ; Oh take heed of this , be afraid of this fear . Luke 12.4 . Fear not them that can kill the body . Persecutors can but kill that body which must shortly dye ; the fearful are set in the fore-front of them that shall go to hell , Rev. 21.8 . Let us get the fear of God into our hearts ; as one wedge drives out another , so the fear of God will drive out all other base fear .

3. Take heed of a facil spirit ; a facil-spirited man will be turned any way with a word ; he will be wrought as wax ; he is so tame , that you may lead him whither you will . Rom. 16.18 . With fair speeches they deceive the hearts of the simple . A facil Christian is malleable to any thing , he is like wool that will take any dye ; he is a weak reed that will be blown any way with the breath of men ; one day you may perswade him to engage in a good cause , the next day to desert it ; he is not ex quercu sed ex salice ; he is made of willow , he will bend every way : Oh take heed of a facil spirit ; 't is not ingenuity , but folly to suffer ones self to be abused . A good Christian is like Mount Sion , that cannot be moved , Psal. 125.1 . He is like Fabricius , of whom it was said , a man might as well alter the course of the Sun , as turn him aside from doing justice . A good Christian must be firme to his resolution ; if he be not a fixed , he will be a falling star .

4. Take heed of listning to the voyce of the flesh . St. Paul conferred not with flesh and blood , Gal. 1.16 . The flesh will give bad counsel ; first Saul consulted with the flesh , and afterwards he consulted with the Divel , he sends to the Witch of Endor ; oh saith the flesh , the Cross of Christ is heavy , there is a nail in the yoke which will tear , and fetch blood ; be as a deaf Adder , stopping your ears to the charmings of the flesh .

3. Promote those things which will help to suffer .

1. Inure your selves to suffering . 2 Tim. 2.3 . As a good Souldier of Christ endure hardship . Jacob made the stone his pillow , Gen. 28.18 . 'T is good for a man that he bear the yoke in his youth , Lam. 3.27 . The bearing of a lighter cross will fit for bearing an heavier : Learn to bear a reproach with patience , and then you will be fitter to bear an iron chain * * Quid iste faceret in igne qui Christum rubuit in nube ? . Saint Paul did dye daily ; he began with lesser sufferings , and so by degrees learned to be a Martyr ; as it is in sin , a wicked man learns to be expert in sin by degrees * * Nemo repente fit turpis . ; first he commits a lesser sin , then a greater , then he arrives at custome in sin , then he grows impudent in sin , then he glories in sin , Phil. 3.19 . so it is in suffering , first a Christian takes up the chips of the Cross , a disgrace , a prison , and then he carries the Cross it self .

Alas how far are they from suffering , who indulge the flesh ! Amos 6.4 . that lie upon beds of Ivory , and stretch themselves upon their Couches ; a very unfit posture for suffering . That Souldier is like to make but poor work of it , who is stretching himself upon his bed , when he should be in the field exercising his Arms * * Quid dicam de his quibus cura est ut vestes bene oleant , ut crines calamistro rorentur , ut digiti a nulis radient , & si via humi dior fiat vix in cam pedes compriment ! Hier. : What shall I say saith Hierom , to those Christians who make it all their care to persume their cloaths , to crisp their hair , to sparkle their Diamonds ; but if sufferings come , and the way to heaven hath any water in it , they will not endure to set their feet upon it ! Most people are too effeminate , they use themselves too nicely and tenderly ; those delicatuli , those silken Christians , ( as Tertullian calls them ) that pamper the flesh , are unfit for the School of the Cross ; the naked breast and bare shoulder is too soft and tender to carry Christs Cross ; inure your selves to hardship , do not make your pillow too easie .

2. Be well skil'd in the knowledge of Christ ; a man can never dye for him he doth not know . 2 Tim. 1.12 . For which cause I suffer these things , for I know whom I have believed . Blinde men are always fearful ; a blinde Christian will be fearful of the Cross ; enrich your selves with knowledge ; know Christ in his Vertues , Offices , Priviledges ; see the preciousness in Christ . 1 Pet. 1.7 . To you that believe he is precious ; his Name is precious , 't is as oyntment poured forth ; his Blood is precious , 't is as balm poured forth ; his Love is precious , 't is as wine poured forth ; Jesus Christ is made up of all sweets and delights . — Ipse totus desideria ; — he is light to the eye , honey to the taste , joy to the heart ; get but the knowledge of Christ , and you will part with all for him ; you will embrace him , though it be in the fire ; an ignorant man can never be a Martyr ; he may set up an Altar , but he will never dye for an unknown God .

3. Prize every truth of God ; the filings of gold are precious , the least ray of truth is glorious . Prov. 23.23 . Buy the truth , and sell it not . Truth is the object of faith , 2 Thes. 2.13 . The seed of Regeneration , Jam. 1.18 . The spring of joy , 1 Cor. 13.6 . Truth crowns us with salvation , 1 Tim. 2.4 . If ever you would suffer for the truth , prize it above all things ; he that doth not prize truth above life , will never lay down his life for the truth . The blessed Martyrs sealed to the truth with their blood . There are two things God counts most dear to him , his glory and his truth . I will , saith Bishop Jewel , deny my Bishopwrick , I will deny my name and credit , but the truths of Christ I cannot deny .

4. Keep a good conscience ; if there be any sin allowed in the soul , it will unfit for suffering : A man that hath a Bile upon his shoulders , cannot carry a heavy burden ; guilt of conscience is like a Bile ; he that hath this , can never carry the Cross of Christ ; if a Ship be sound , and well rigged , it will sail upon the water ; but if it be full of holes , and leaks , it will sink in the water : If conscience be full of guilt , ( which is like a leak in the Ship ) it will not fall in the bloody waters of persecution . An house will not stand in a storm , the pillars of it being rotten ; if a mans heart be rotten , he will never stand in a storm of tribulation ; how can a guilty person suffer , when for ought he knows he is like to go from the fire at the stake to hell-fire ! Let conscience be pure . 1 Tim. 3.9 . Holding the mystery of faith in a pure conscience . A good conscience will abide the fiery trial ; this made the Martyrs flames , beds of Roses ; good conscience * * Murus abaeneus esto , Nil conscire sibi . is a wall of brass ; with the Leviathan , it laughs at the shaking of a Spear , Job 41.29 . Let one be in Prison , good conscience is a Bird can sing in this Cage ; Austin calls it the Paradise of a good conscience .

5. Make the Scripture familiar to you , Psal. 119.50 . The Scripture well digested by meditation will fit for suffering ; The Scripture is a Christians Palladium , his Magazine and Fort-royal ; it may be compar'd to the Tower of David , on which there hang a thousand Bucklers , Cant. 4.3 . From these brests of Scripture divine strength flows into the soul . Col. 3.16 . Let the word of Christ dwell in you richly . Hierom speaks of one who by frequent studying the Scripture made his breast bibliothecam Christi , the Library of Christ . The blessed Scripture as it is an honycomb for comfort , so an armory for strength ; first , the Martyrs hearts did burn within them by reading the Scripture † , * * Luke 24.32 . and then their bodies were fit to burn . The Scripture armes a Christian both against tentation and persecution .

1. Against Tentation . Christ himself when he was tempted by the Divel , ran to Scripture for armour , it is written . Three times he wounds the old Serpent with this sword . Hierom saith of Saint Paul he could never have gone through so many tentations but for his Scripture-armour . Christian , art thou tempted ? go to Scripture , gather a stone hence , to sling in the face of a Goliah-temptation ; art thou tempted to pride ? read that Scripture , 1 Pet. 5.5 . God resisteth the proud ; art thou tempted to lust ? read James 1.15 . when lust hath conceived , it bringeth forth sin , and sin when it is finished bringeth forth death .

2. Against persecution . When the flesh draws back , the Scripture will recruit us , it will put armour upon us , and courage into us , Rev. 2.10 . Fear none of those things which thou shalt suffer ; behold the Divel shall cast some of you into prison that ye may be tried , and you shall have tribulation ten dayes : be thou faithful unto death , and I will give thee a Crown of life . O saith the Christian I am afraid to suffer ; Feare none of those things thou shalt suffer . But why should I suffer ? I love God , and is not this sufficient ? nay , but God will try your love ; it is that ye may be tried . Gods gold is best tried in the Furnace . But this persecution is so long . No , it is but for ten dayes ; it may be lasting , but not everlasting : What are ten dayes put in the ballance with eternity ? But what am I the better if I suffer ? what comes of it ? I will ( saith God ) give thee a Crown of life : Though thy body be Martyr'd , thy soul shall be Crown'd . But I shall faint when trials come . My grace shall be sufficient , 2 Cor. 12.9 . The weak Christian hath Omnipotency to under-prop it .

6. Get a suffering frame of heart .

Quest. What is that ? Quest.

Answ. A self-denying frame : Answ. Matth. 16.24 . If any man will come after me , let him deny himself , and take up the Cross . Self-denial is the foundation of godliness ; and if this be not well laid , the whole building will fall . If there be any lust in our souls which we cannot deny , it will turn at length either to scandal or apostasie . Self-denial is the thread which must run along through the whole work of Religion ; the self-denying Christian will be the suffering Christian ; let him deny himself , and take up his Cross .

For the further Explication of this , I shall do two things .

1. Shew what is meant by this word deny .

2. What is meant by self .

1. What is meant by deny ; the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to deny , signifies to lay aside , to put off , to annihilate ones self . Beza renders it abdicet seipsum , let him renounce himself .

2. What is meant by self ; Self is taken four wayes .

1. Worldly self . 2. Relative self . 3. Natural self . 4. Carnal self .

1. A man must deny worldly self ; that is , his estate . Matth. 19.27 . Behold we have forsaken all , and followed thee . The gold of Ophir must be denied for the pearle of price ; Let their money perish with them ( said that noble Marquess of Vico ) who esteem all the gold and silver in the world worth one houres communion with Christ .

2. A man must deny RELATIVE SELF , his dearest Relations if God calls ; if our nearest alliance , father or mother stand in our way , and would hinder us from doing our duty , we must either leap over them , or tread upon them . Luke 14.26 . If any man come to me , and hate not father and mother , and wife , and children , &c. he cannot be my Disciple . Relations must not weigh heavier than Christ .

3. A man must deny natural self ; he must be willing to become a sacrifice , and make Christs Crown flourish , though it be in his ashes . Luk. 14.26 . Rev. 12.11 . They loved not their lives unto the death : Jesus Christ was dearer to them than their own heart-blood .

4. A man must deny carnal self ; this I take to be the chief sense of the Text.

1. He must deny self-ease ; the flesh cries out for ease , it is loth to put its neck under Christs yoke , or stretch it self upon the Cross ; the flesh cries out there is a Lyon in the way , Prov. 22.13 . We must deny our self-ease ; they that lean on the soft pillow of sloath , will hardly take up the Cross . 2 Tim. 2.3 . Thou as a good Souldier of Christ endure hardness . We must force a way to heaven through sweat and blood . Caesars Souldiers did fight with hunger and cold .

2. A man must deny self-opinion ; every man by nature hath an high opinion of himself , he is drunk with spiritual pride ; and a proud man is unfit for suffering , he thinks himself too good to suffer . What ( saith he ) I that am of such a noble descent , such high parts , such repute and credit in the world , shall I suffer ? a proud man disdains the Cross ; oh deny self-opinion ; how did Christ come to suffer ? He humbled himself , and became obedient unto death , Phil. 2.8 . Let the Plumes of pride fall .

3. A man must deny self-confidence ; Peters confidence undid him . Matth. 26.33 , 34. Though all men shall be offended because of thee , yet will I never be offended ; though I should dye with thee , yet will I not deny thee . How did this man presume upon his own strength , as if he had more grace than all the Apostles besides ? his denying Christ , was for want of denying himself ; oh deny thy own strength ; Sampsons strength was in his locks ; a Christians strength lies in Christ ; he who trusts to himself , shall be left to himself ; he who goes out in his own strength , comes off to his own shame .

4. A man must deny self-wisdom † : * * Renunciet proprio ingenio . Beza . We read of the wisdom of the flesh , 2 Cor. 1.12 . Self-wisdom is carnal policy ; 't is wisdom ( saith the flesh ) to keep out of suffering ; 't is wisdom not to declare against sin ; 't is wisdom to finde out subtile distinctions to avoide the Cross ; the wisdom of the flesh is to save the flesh . Indeed there is a Christian prudence to be used ; the Serpents eye must be in the Doves head ; wisdom and innocency do well , but it is dangerous to separate them ; cursed be that policy which teacheth to avoide duty ; this wisdom is not from above , but is divellish , Jam. 3.17 . it is learned from the old Serpent ; this wisdom will turn to folly at last ; it is like a man , who to save his gold , throws himself over-board into the water ; so the Polititian to save his skin , will damn his soul .

5. A man must deny self-will ; Saint Gregory calls the will the Commander in chief of all the faculties of the soul ; indeed in innocency Adam had rectitude of minde , and conformity of will ; the will was like an instrument in tune , it was full of harmony , and did tune sweetly to Gods will ; but now the will is corrupt , and like a strong Tyde carries us violently to evil ; the will hath not only an indisposition to good , but an opposition , Acts 7.51 . Ye have alwayes resisted the Holy Ghost ; there is not a greater enemy than the will , it is up in arms against God , 2 Pet. 2.10 . The will loves sin , and hates the Cross . Now if ever we suffer for God , we must cross our own will ; the will must be martyred ; a Christian must say , not my will Lord , but thy will be done .

6. A man must deny self-reasonings ; the fleshy part will be reasoning and disputing against sufferings . Mark 2.8 . Why reason you these things in your hearts ? such reasonings as these will begin to arise in our hearts .

1. Persecution is bitter . Self-reasoning . 1

Answ. Oh but it is blessed ! Jam. 1.12 . Blessed is he that endureth tentation , &c. The Cross is heavy , but the sharper the Cross , the brighter the Crown .

2. But 't is sad to part with Estate and Relations . Self-reasoning . 2

Answ. But Christ is better than all , he is Manna to strengthen , he is wine to comfort , he is salvation to crown .

3. But liberty is sweet . Self-reasoning . 3

Answ. This restraint makes way for enlargement . Psal. 4.1 . Thou hast enlarged me in distress ; when the feet are bound with irons , the heart may be sweetly dilated and enlarged .

Thus should we put to silence those self-reasonings which are apt to arise in the heart against sufferings .

This self-denying frame of heart is very hard ; this is to pluck out the right eye ; one saith , a man hath not so much to do in over-coming men and Divels , as in overcoming himself . — Fortior est qui se , quam qui fortissima vincit Maenia . — Self is the Idol ; and how hard is it to sacrifice this Idol , and to turn self-seeking into self-denial ? but though it be difficult , it is essentially necessary to suffering ; a Christian must first lay down self , before he can take up the Cross .

Alas how far are they then from suffering , that cannot deny themselves in the least things ? in their dyet or apparel ; who instead of martyring the flesh , pamper the flesh ; instead of taking up the Cross , take up their Cups ; is this self-denial , to let loose the reins to the flesh ? 't is sure , they who cannot deny themselves , if sufferings come , they will deny Christ . Oh Christians , as ever you would be able to carry Christs Cross , begin to deny your selves ; consider ,

1. Whatever you deny for Christ , you shall finde again in Christ . 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 . Here is a very saving bargain ; is it not gain enough to have ten in the hundred , nay , above an hundred for one .

2. 'T is but equity that you should deny your selves for Christ ; did not Jesus Christ deny himself for you ? he denied his joy , he left his fathers bosome , he denied his honour , he endured the shame , Hebr. 12.2 . He denied his life , he poured out his blood as a sacrifice upon the Alta● of the Cross , Col. 1.20 . Did Christ deny himself for you , and will not you deny your selves for him ?

3. Self-denial is the highest sign of a thorow-paced Christian ; hypocrites may have great knowledge , and make large profession , but it is only the true-hearted Saint that can deny himself for Christ . I have read of an holy man who was once tempted by Satan , to whom Satan said , Why takest thou all this pains ? Thou watchest an ●astest , and abstainest from sin , O man , what dost thou more than I ? Art thou no Drunkard , no Adulterer ? no more am I. Dost thou watch ? let me tell thee I never slept : Dost thou fast ? I never eat ; What dost thou more than I ? Why , saith the good man , I will tell thee Satan , I pray , I serve the Lord , nay more then all , I deny my self ; nay then saith Satan , thou goest beyond me , for I exalt my self ; and so vanished . Self-denial is the best touch-stone of sincerity ; by this you go beyond hypocrites .

4. To deny your selves , is but what others have done before you . Moses was a self-denier , he denied the honours and profits of the Court , Hebr. 11.25 . Abraham denied his own Country at Gods call , Hebr. 11.8 . Marcus Arethusus who lived in the time of Julian the Emperour , endured great torments for Religion ; if he would but have given an half-penny towards the rebuilding of the Idols Temple , he might have been released ; but he would not do it , though the giving of an half-penny might have saved his life ; here was a self-denying Saint .

5. There is a time shortly coming , that if you do not deny the world for Christ , the world will deny you ; the world now denies satisfaction , and ere long it will deny house-room ; it will not suffer you so much as to breath in it , it will turn you out of possession ; and which is worse , not only the world will deny you , but Christ will deny you . Matth. 10.33 . Whosoever shall deny me before men , him will I also deny before my Father which is in heaven .

7. Get suffering graces , these three in particular .

1. Faith . 2. Love . 3. Patience .

1. Suffering grace is faith . Ephes. 6.16 . Above all taking the shield of faith ; the pretence of faith is one thing , the use of faith another ; the hypocrite makes faith a cloak , the Martyr makes it a shield ; a shield is useful in time of danger , it defends the head , it guards the vitals ; such a shield is faith , faith is a furnace-grace . 1 Pet. 1.7 . Though it be tryed with fire , it is found unto praise and honour . Faith like Hercules club , beats down all oppositions ; by faith we resist the Divel , 1 Pet. 5.9 . By faith we resist unto blood , Hebr. 11.34 . Faith is a victorious grace ; the Believer will make Christs crown flourish , though it be in his own ashes ; an unbeliever is like Reuben , unstable as water , he shall not excel , Gen. 49.4 . A believer is like Joseph , who , though the Archers shot at him , his Bowe abode in strength . Cast a believer upon the waters of affliction , he can follow Christ upon the water , and not sink ; cast him into the fire , his zeal burns hotter than the flame ; cast him into prison , he is enlarged in spirit ; Paul and Silas had their prison-songs . Psal. 91.13 . Thou shalt tread upon the Lyon and the Adder . A Christian arm'd with faith as a coat of Male , can tread upon those persecutions which are fierce as the Lyon , and sting as the Adder ; get faith .

Quest. Quest. But how comes faith to be such Armour of proof ?

Answ. Answ. Six manner of wayes .

1. Faith unites the soul to Christ , and that blessed head sends forth spirits into the members . Phil. 4.13 . I can do all things through Christ , &c. Faith is a grace lives all upon the borrow ; as when we want water , we go to the Well and fetch it ; when we want gold , we go to the Mine ; so faith goes to Christ , and fetcheth his strength into the soul , whereby it is enabled both to do and suffer ; hence it is faith is such a wonder-working grace .

2. Faith works in the heart a contempt of the world ; faith gives a true map of the world , Eccles. 2.11 . Faith shews the world in its night-dress , having all its jewels pul'd off ; faith makes the world appear in an Eclipse ; the believer sees more Eclipses than the Astronomer ; faith shews the soul better things than the world ; it gives a sight of Christ and glory , it gives a prospect of heaven ; as the Mariner in a dark night climbs up to the top of the Mast , and cries out , stellam video , I see a star ; so faith climbs up above sense and reason into heaven , and sees Christ , that bright morning star ; and the soul having once viewed his superlative excellencies , becomes crucified to the world ; oh saith the Christian , shall not I suffer the loss of all these things , that I may enjoy Jesus Christ !

3. Faith gets strength from the promise ; faith lives in a promise ; take the fish out of the water , and it dies ; take faith out of a promise , and it cannot live ; the promises are breasts of consolation ; the childe by sucking the breast gets strength ; so doth faith by sucking the breast of a promise . When a Garrison is besieged , and is ready almost to yield to the enemy , Auxiliary forces are sent in to relieve it ; so when faith begins to be weak , and is ready to faint in the day of battel , then the promises muster their forces together , and all come in for faiths relief , and now it is able to hold out in the fiery trial .

4. Faith gives the soul a right notion of suffering ; faith draws the true picture of sufferings ; what is suffering ? saith faith ; it is but the suffering of the body , that body which must shortly by the course of nature drop into the dust . Persecution can but take away my life ; an Ague or Feaver may do as much ; now faith giving the soul a right notion of sufferings , and taking ( as it were ) a just measure of them , enables a Christian to prostrate his life at the feet of Christ .

5. Faith reconciles providences and promises ; as it was in Saint Pauls voyage , providence did seem to be against him , there was a cross winde did arise , called Euroclydon , Acts 27.14 . but God had given him a promise that he would save his life , and the lives of all that sailed with him in the Ship , Ver. 24. therefore when the winde blew never so contrary , Paul believed it would at least blow him to the Haven ; so when sense saith , Here is a cross providence , sufferings come , I shall be undone ; then saith faith , all things shall work for good to them that love God , Rom. 8.28 . This providence , though bloody , shall fulfill the promise ; affliction shall work for my good , it shall heal my corruption , and save my soul . Thus faith making the winde and tyde go together , the winde of a providence with the tyde of the promise , enables a Christian to suffer persecution .

6. Faith picks sweetness out of the Cross ; faith shews the soul God reconciled , and sin pardoned ; and then how sweet is every suffering ? The Bee gathers the sweetest honey from the bitterest herb . — Saepe tulit lassis succus amarus opem . — So faith from the sharpest trials gathers the sweetest comforts , faith looks upon suffering as Gods love token ▪ Afflictions ( saith Nazianzene ) are sharp arrows , but they are shot from the hand of a loving Father ; faith can taste honey at the end of the rod ; faith fetches joy out of suffering , John 16.20 . Faith gets an honey-comb in the belly of the Lyon , it finds a jewel under the cross ; and thus you see how faith comes to be such Armour of proof ; above all taking the shield of faith ; a believer having cast his Anchor in heaven , cannot sink in the waters of persecution .

2. Suffering grace is love ; get hearts fired with love to the Lord Jesus ; love is a grace both active and passive .

1. Love is active , it layes a Law of constraint upon the soul . 2 Cor. 5.14 . The love of Christ constrains me ; love is the wing of the soul that sets it a flying , and the weight of the soul that sets it a going ; love never thinks it can do enough for Christ ; as he who loves the world , never thinks he can take pains enough for it ; love is never weary , it is not tired , unless with its own slowness .

2. Love is passive , it enables to suffer ; a man that loves his friend , will suffer any thing for him rather than he shall be wronged . The Curtii laid down their lives for the Romans , because they loved them ; love made our dear Lord suffer for us ; per vulnera viscera ; as the Pelican out of her love to her young ones , when they are bitten with Serpents , feeds them with her own blood to recover them again ; so when we had been bitten by the old Serpent , that Christ might recover us , he did feed us with his own blood . Jacobs love to Rachel , made him almost hazard his life for her . Many waters cannot quench love , Cant. 8.7 . No not the waters of persecution ; love is strong as death , Cant. 8.6 . Death makes it way through the greatest oppositions ; so love will make its way to Christ through the Prison and the Furnace . But all pretend love to Christ ; how shall we know that we have such a love to him as will make us suffer ?

1. True love is amor amicitiae , a love of friendship , which is genuine and ingenuous , when we love Christ for himself ; there is a mercenary and meretricious love , when we love divine objects propter aliud , for something else : a man may love the Queen of truth for the jewel at her ear , because she brings preferment ; a man may love Christ for his head of gold * * Cant. 5.11 . , because he enricheth with glory ; but true love is when we love Christ for his loveliness , namely , that infinite and superlative beauty which shines in him † * * Jesus propter Jesum . Aug. as a man loves sweet wine for its self .

2. True love is amor desiderii , a love of desire , when we desire to be united to Christ as the fountain of happiness ; love desires union ; the soul that loves Christ , is , ambitious of death , because this dissolution tends to union ; Death slips one knot , and tyes another .

3. True love is amor benevolentiae , a love of benevolence ; when so far as we are able we endeavour to lift up Christs name in the world ; as the wise men brought him gold and franckincense , Mat. 2.11 . so we bring him our tribute of service , and are willing that he should rise , though it be by our fall . In short , that love which is kindled from heaven , makes us give Christ the preheminence of our affection . Cant. 8.2 . I would cause thee to drink of spiced wine , and the juyce of my Pomgranates . If the Spouse hath a cup which is more juycy and spiced , Christ shall drink off that ; indeed we can never love Christ too much ; we may love gold in the excess , but not Christ ; the Angels do not love Christ to his worth . Now when love is boyled up to this heighth , it will enable us to suffer ; love is strong as death ; the Martyrs first burned in love , and then in fire .

3. The third suffering grace is patience * * Ga●●et patientia duris . Lucan . ; patience is a grace made and cut out for suffering * * Sine ferro & flamma Martyres esse possumus , fine patientia non possumus . ; patience is a sweet submission to the will of God , whereby we are content to bear any thing that he is pleased to lay upon us . Patience makes a Christian invincible , it is like the Anvil that bears all stroaks . We cannot be men without patience ; passion doth unman a man , it puts him beside the use of reason ; we cannot be Martyrs without patience , patience makes us endure , James 5.10 . We read , Rev. 13.2 . of a beast like unto a Leopard , and his feet were as the feet of a Bear , and the Dragon gave him his power , &c. This Beast is to be understood of the Antichristian power . Antichrist may be compared to a Leopard for subtilty and fierceness ; and on his head was the name of blaspheming , ver. 1. which agrees with that description of the man of sin . 2 Thes. 2.4 . He sitteth in the Temple of God , shewing himself that he is God ; and the Dragon gave him power , Ver. 2. that is the Divel ; and it was given to him to make war with the Saints , Rev. 13.7 . Well , how come the Saints to bear the heat of this fiery trial ? Ver. 10. Here is the patience of the Saints ; patience overcomes by suffering . A Christian without patience , is like a Souldier without arms ; faith keeps the heart up from sinking , patience keeps the heart down from murmuring ; patience is not provoked by injuries , it is sensible , but not peevish ; patience looks to the end of sufferings ; this is the Motto ; — Deus dabit his queque finem . As the Watchman waits for the dawning of the morning , so the patient Christian suffers and waits , till the day of glory begins to dawn upon him ; faith saith , God will come ; and patience saith , I will stay his leasure ; these are those suffering graces which are a Christians Armour of proof .

8. Treasure up suffering promises ; the promises are faiths bladders to keep it from sinking , they are the breast-milk a Christian lives on in time of sufferings , they are honey at the end of the Rod ; hoard up promises .

1. God hath made promises of direction , that he will give us a Spirit of wisdom in that houre , teaching us what to say , Luke 21.15 . I will give you a mouth and wisdom , which all your adversaries shall not be able to gain-say , nor resist . You shall not need study , God will put an answer into your mouth ; this many of Gods sufferers can set their seal to ; the Lord hath on a sudden darted such words into their mouths , as their enemies could easier censure than contradict .

2. God hath made promises of protection . Acts 18.9 . No man shall set on thee to hurt thee . How safe was Paul , when he had Omnipotency it self to screen off danger ? and Luke 1.18 . There shall not an hair of your head perish . Persecutors are Lyons , but chained Lyons .

3. God hath made promises of his special presence with his Saints in suffering . Psal. 91.15 . I will be with him in trouble . If we have such a friend to visit us in prison , we shall do well enough ; though we change our place , we shall not change our Keeper ; I will be with him . God will hold our head and heart when we are fainting ! What if we have more afflictions than others , if we have more of Gods company ? Gods honour is dear to him ; it would not be for his honour to bring his children into sufferings , and leave them there ; he will be with them to animate and support them ; yea , when new troubles arise . Job 5.19 . He shall be with thee in six troubles .

4. The Lord hath made promises of deliverance : Psal. 91.15 . I will deliver him , and honour him ; God will open a back-door for his people to escape out of sufferings . 1 Cor. 10.13 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; He will with the tentation make a way to escape . Thus he did to Peter . Acts 12.10 . Peters prayers had opened heaven , and Gods Angel opens the prison ; God can either prevent a snare , or break it . Psal. 68.20 . To God the Lord belong the issues from death . He who can strengthen our faith , can break our fetters ; the Lord sometimes makes the enemies instruments of breaking those snares which themselves have laid , Esther 8.8 .

5. In case of Martyrdom God hath made promises of consolation . John 16.22 . Your sorrow shall be turned into joy ; there is the water turned into wine . Acts 23.11 . Be of good chear Paul . In time of persecution God broacheth the wine of consolation ; cordials are kept for fainting . Philip Lantgrave of Hesse , professed se divinas Martyrum consolationes sensisse . Stephen saw the heavens opened , Acts 7.56 . Glover that blessed Martyr cryed out at the stake in an holy rapture , He is come , he is come , meaning the Comforter .

6. Promises of compensation ; God will abundantly recompence all our sufferings , in this life an hundred fold , and in the world to come life everlasting , Matth. 19.29 . This Austin calls the best and greatest usury ; our losses for Christ are gainful . Matth. 10.39 . He that loseth his life for my sake shall finde it . These suffering promises should we treasure up , and by holy meditation suck sweetness and strength out of them .

9. Set before your eyes suffering examples , look upon others as patterns to imitate . Jam. 5.16 . Take my Brethren the Prophets , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for an example of suffering affliction . Examples have more influence upon us than precepts ; the one instruct , the other animate ; as they shew Elephants the blood of Grapes and Mulberries to make them fight the better ; so the Holy Ghost shews us the blood of Saints and Martyrs to infuse a spirit of zeal and courage into us : Micaiah was in the prison , Jeremiah in the Dungeon , Isaiah was sawn asunder . The Primitive Christians though their flesh was boyled , roasted , dismembred * * Alii flammis exusti , alii patibulo cruciati . , yet like the Adamant they remained invincible ; such was their zeal and patience in suffering , that their persecutors stood amazed , and were more weary in tormenting , then they were in enduring * * Tertul. in Apolog. : John Husse when he was brought to be burned , they put upon his head a tripple crown of paper printed with red Divels , which when he saw , saith he , My Lord Jesus Christ wore a crown of thorns for me , why then shall not I wear this crown , how ignominious soever ? Polycarp Bishop of Smyrna , when he came before the Proconsul , he bade him deny Christ , and swear by the Emperour ; he replyed , I have served Christ these eighty six years , and he hath not once hurt me , and shall I deny him now * * Octoginta sex annos illi jam inservii , &c. ? Sanders that blessed Martyr , said , Welcome the Cross of Christ ; my Saviour began to me in a bitter cup , and shall not I pledge him ? You Baynham , you Papists that look for miracles , I feel no more pain in the fire , than if I were in a bed of Downe . Another of the Martyrs said , The ringing of my chain hath been sweet Musick in my ears ; O what a comforter ( saith he ) is a good conscience ! Another Martyr kissing the stake , said , I shall not lose my life , but change it for a better ; instead of coals I shall have pearls ! Another , when the chain was fastning to him , said , Blessed be God for this wedding girdle ! These suffering examples we should lay up , God is still the same God ; he hath as much love in his heart to pity us , and as much strength in his arm to help us ; let us think with our selves what courage the very Heathens have shewn in their sufferings : Julius Caesar was a man of an heroick spirit ; when he was fore-told of a conspiracy against him in the Senate house , he answered , He had rather dye than fear * * Mori se quam timere malle . Plut. . Mutius Scevola having his hand held over the fire , till the flesh fryed , and his sinnews began to shrink , yet did bear it with an undaunted spirit . Quintus Curtius reports of Lysimachus a brave Captain , that being adjudged to be cast naked to a Lyon , when the Lyon came roaring upon him , Lysimachus wrapped his shirt about his arm , and thrust it into the Lyons mouth , and taking hold of his tongue , killed the Lyon . Did nature infuse such a spirit of courage and gallantry into Heathens ! how should grace much more into Christians ? let us be of Saint Pauls mind , Acts 20.24 . Not counting my life dear , so that I might finish my course with joy .

10. Let us lay in suffering considerations . A wise Christian is considerative .

1. Consider who we suffer for ; it is for Christ , and we cannot suffer for a better friend ; there is many a man will suffer shame and death for his lusts ; he will suffer disgrace for a drunken lust , he will suffer death for a revengeful lust . Shall others dye for their lusts , and shall not we dye for Christ ? Will a man suffer for that lust which damns him , and shall not we suffer for that Christ which saves us ? Oh remember , we espouse Gods own quarrel , and he will not suffer us to be losers ; if no man shall kindle a fire on Gods Altar for nought , Mal. 1.10 . then surely no man shall sacrifice himself for God in the fire for nought .

2. It is a great honour to suffer persecution . Ambrose speaking in the encomium of his sister , said , appellabo Martyrem , I will say this of her , she was a Martyr ; it is a great honour to be singled out to bear witness to the truth . Acts 5.41 . They departed from the Council , rejoycing that they were counted worthy to suffer shame for his Name ; 't is a title that hath been given to Kings , Defenders of the Faith ; a Martyr is in a special manner , a Defender of the Faith ; Kings are defenders of the faith by their Swords , Martyrs by their blood * * Reges conserva●t fidem gladio , Martyres sanguine . . Gregory Nazianzene calls Athanasius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Bulwark of truth ; 't is a credit to appear for God . Martyrs are not only Christs Followers , but his Ensign-bearers : The Romans had their Camilli and Fabricii , brave Warriors which grac'd the field ; God calls out none but his Champions to fight his battels ; we read Abraham called forth his trained souldiers , Gen. 14.14 . such as were more expert and valiant . What an honour it is to be one of Christs trained-band ? the Disciples dreamed of a temporal reign , Acts 1.6 . Christ tells them , Ver. 8. Ye shall be witnesses unto me in Jerusalem , &c. To bear witness by their sufferings to the truth of Christs Divinity and Passion , was a greater honour to the Disciples , than to have had a temporal reign upon earth ; a bloody Cross is more honourable than a purple Robe ; persecution is called the fiery trial , 1 Pet. 3.12 . God hath two fires ; one where he puts his gold , and another where he puts his dross ; the fire where he puts his dross , is hell fire ; the fire where he puts his gold , is the fire of persecution ; God honours his gold when he puts it into the fire . 1 Pet. 1.7 . 1 Pet. 4.14 . A Spirit of glory rests upon you . Persecution , as it is a Badge of our Order , so an Ensign of our Glory . What greater honour can be put upon a mortal man , than to stand up in the cause of God ? and not only to dye in the Lord , but to dye for the Lord . Ignatius called his fetters his spiritual pearls ; Saint Paul gloried more in his iron chain , than if it had been a gold chain , Acts 28.20 .

3. Consider what Jesus Christ endured for us ; Calvin saith , Christs whole life was a series of suffering : Christian , what is thy suffering ? art thou poor , so was Christ ? Matth. 8.20 . Foxes have holes , and the Birds of the Ayre have Nests , but the Son of man hath not where to lay his head . Art thou surrounded with enemies ? so was Christ . Acts 4.27 . Against thy holy childe Jesus whom thou hast anointed , both Herod and Pontius Pilate , with the Gentiles , &c. were gathered together . Do our enemies lay claim to Religion ? so did his . Matth. 27.6 . The chief Priests took the silver pieces , and said It is not lawful to put them into the Treasury , because it is the price of blood . Godly persecutors ! Art thou reproached ? so was Christ . Matth. 27.29 . They bowed the knee before him , and mocked him , saying , Hail , King of the Jewes . Art thou slandered ? so was Christ . Matth. 9.34 . He casteth out Divels through the Prince of the Divels . Art thou ignominiously used ? so was Christ . Mark 14.65 . Some began to spit upon him . Art thou betrayed by friends ? so was Christ . Luke 22.48 . Judas betrayest thou the Son of man with a kiss ? Is thy Estate sequestred ? and do the wicked cast lots for it ? so Christ was dealt with . Matth. 27.34 . They parted his garments , casting lots . Do we suffer unjustly ? so did Christ ; his very Judge did acquit him . Luke 23.4 . Then said Pilate to the chief Priests , and to the people , I finde no fault in this man . Art thou barbarously dragged and haled away to suffering ? so was Christ . Matth. 27.2 . When they had bound him ( though he came to loosen them ) they led him away . Dost thou suffer death ? so did Christ : Luke 23.33 . When they were come to Calvary , there they crucified him . They gave him gall and vineger to drink ; the one deciphering the bitterness , the other the sharpness of his death . Christ under-went not only the blood of the Cross , but the curse of the Cross , Gal. 3.13 . He had an agony in his soul , Matth. 26.38 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; My soul is exceeding sorrowful unto death . The soul of Christ was over-cast with a cloud of Gods displeasure ; the Greek Church speaking of the sufferings of Christ , calls them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , unknown sufferings . Did the Lord Jesus endure all this for us , and shall not we suffer persecution for his Name ? say as holy Ignatius * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ignat. , I am willing to dye for Christ , for Christ my love was crucified . Our cup is nothing to the cup which Christ drank ; his cup was mixed with the wrath of God ; and if he did bear Gods wrath for us , well may we bear mans wrath for him .

4. Great is the honour we bring to Christ and the Gospel by suffering ; it was an honour to Caesar that he had such Souldiers as were able to fight with hunger and cold , and endure hardship in their marches . It is an honour to Christ that he hath such listed under him as will leave all for him ; it proclaims him to be a good Master , when his servants will wear his Livery , though it be sullied with disgrace , and lined with blood ; Pauls iron chain made the Gospel wear a golden chain . Tertullian saith of the Saints in his time , they took their sufferings more kindly , than if they had had deliverance * * Magis damnati quam absoluti gaudemus . Tert. Apolog. . O what a glory was this to the truth , when they durst embrace it in the flame ! And as the Saints sufferings adorn the Gospel , so they propagate it . Basil saith the zeal and constancy of the Martyrs in the Primitive times , made some of the Heathens to be Christianized .

— Sanguine fundata est Ecclesia , sanguine crevit . —

The showres of blood have ever made the Church fruitful , Phil. 1.13 . Pauls being bound made the truth more enlarged ; the Gospel hath alwayes flourished in the ashes of Martyrs .

5. It is that we have engaged our selves to in Baptism ; there we took our press-money ; we solemnly vowed that we would be true to Christs interest , and fight it out under his Banner to the death ; and how often have we in the blessed Supper taken the oath of allegiance to Jesus Christ , that we would be his liege servants , and that death should not part us ! Now if when being called to it , we refuse to suffer persecution for his Name , Christ will bring our Baptisme as an inditement against us ; Christ is called the Captain of our salvation , Hebr. 2.10 . We have listed our selves by name under this Captain ; now if for fear we shall flie from our colours , it is perjury in the highest degree ; and how shall we be able to look Christ in the face another day ? * * Summum crede nefas , &c. Juvenal . sat. 10. That oath which is not kept inviolably , shall be punished infallibly ; where doth the flying roule of curses light , but in the house of him that sweareth falsly † . * * Zach. 5.4 . .

6. Our sufferings are light . 2 Cor. 4.17 . This light affliction , &c. It is heavy to flesh and blood , but it is light to faith ; affliction is light in a three-fold respect .

1. It is light in comparison of sin ; he that feels sin heavy , feels suffering light ; sin made Paul cry out , O wretched man that I am ! Rom. 7. He doth not cry out of his iron chain , but of his sin ; the greater noise drowns the lesser ; when the Sea roars , the Rivers are silent ; he that is taken up about his sins , and sees how he hath provoked God , thinks the yoke of affliction light , Micah 7.9 .

2. Affliction is light in comparison of hell ; what is persecution to damnation ? what is the fire of Martyrdom to the fire of the damned ? it is no more than the pricking of a pin to a deaths wound . Who knoweth the power of thine anger ? Psal. 90.11 . Christ himself could not have born that anger , had he not been more than a man .

3. Affliction is light in comparison of glory ; the weight of glory makes persecution light ; if saith Chrysostom , the torments of all the men in the world could be laid upon one man , it were not worth one houres being in heaven ; and if persecution be light , we should in a manner set light by it ; let us neither faint through unbelief , nor fret through impatience .

7. Our sufferings are short . 1 Pet. 5.10 . After ye have suffered awhile ; or as it is in the Greek , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a little ; our sufferings may be lasting , not everlasting ; affliction is compared to a cup , Lam. 4.21 . The wicked drink of a Sea of wrath , which hath no bottom , it will never be emptied ; but it is only a cup of Martyrdom , and God will say , Let this cup pass away . Psal. 125.3 . The rod of the wicked shall not rest upon the lot of the righteous ; the rod may be there , it shall not rest ; Christ calls his sufferings an houre , Luke 12.53 . Can we not suffer one houre ? persecution is aspera , but brevis ; though it hath a sting to torment , yet it hath a wing to flie : Isa. 35.10 . Sorrow shall flie away ; it is but awhile when the Saints shall have a Writ of ease granted them , they shall weep no more , suffer no more ; they shall be taken off the torturing wrack , and laid in Christs bosome ; the people of God shall not alwayes be in the iron Furnace , a year of Jubile will come ; the water of persecution like a Land-flood , will soon be dried up .

8. While we suffer for Christ , we suffer with Christ . Rom. 8.17 . If we suffer with him , &c. Jesus Christ bears part of the suffering with us ; oh saith the Christian , I shall never be able to hold out ; but remember thou sufferest with Christ , he helps thee to suffer . As our blessed Saviour said , John 16.32 . I am not alone , the Father is with me : So a believer may say , I am not alone , my Christ is with me , he bears the heaviest end of the Cross . 2 Cor. 12.9 . My grace is sufficient for thee . Deutr. 33.27 . Underneath are the everlasting arms ; if Christ put the yoke of persecution over us , he will put his armes under us ; the Lord Jesus will not only crown us when we conquer , but he will enable us to conquer ; when the Dragon fights against the godly , Christ is that Michael which stands up for them , and helps them to over-come , Dan. 12.1 .

9. He that refuseth to suffer persecution , shall never be free from suffering ,

1. Internal sufferings ; he that will not suffer for conscience , shall suffer in conscience ; thus Francis Spira , after he had for fear abjur'd that doctrine which once he professed , was in great terrour of minde , and became a very Anatomy ; he professed he felt the very pains of the damned in his soul ; he who was afraid of the stake , was set upon the wrack of conscience .

2. External sufferings . Pendleton who refused to suffer for Christ , not long after , his house was on fire , and he was burned in it ; he who would not burn for Christ , was afterwards made to burn for his sins .

3. Eternal sufferings : Jude 7. Suffering the vengeance of eternal fire .

10. These present sufferings cannot hinder a man from being blessed . Blessed are they that are persecuted , &c. We think beati divites , blessed are they that are rich , nay , but blessed are they that are persecuted . Jam. 1.12 . Blessed is the man that endures temptation . 1 Pet. 3.14 . If ye suffer for righteousness sake , happy are ye .

That persecution cannot hinder us from being blessed , I shall prove by four demonstrations .

1. They are blessed , who have God for their God . Psal. 144.15 . Happy is that people whose God is the Lord ; but persecution cannot hinder us from having God for our God . Dan. 3.17 . Our God is able to deliver us ; though persecuted , yet they could say , Our God ; therefore persecution cannot hinder us from being blessed .

2. They are blessed whom God loves , but persecution cannot hinder the love of God . Rom. 8.35 . Who shall separate us from the love of Christ ? shall persecution ? The Goldsmith loves his gold as well when it is in the fire , as when it is in his bag ; God loves his children as well in adversity , as in prosperity . Rev. 3.19 . As many as I love I rebuke ; God visits his children in prison . Acts 23.11 . Be of good chear , Paul . God sweetens their sufferings . 2 Cor. 1.5 . As the sufferings of Christ abound in us , so our consolation also aboundeth . As the mother having given her childe a bitter pill , gives it afterwards a lump of sugar ; persecution is a bitter pill , but God gives the comforts of his Spirit to sweeten it ; if persecution cannot hinder Gods love , then it cannot hinder us from being blessed .

3. They are blessed for whom Christ prays , but such as are persecuted , have Christ praying for them . John 17.12 . Keep through thy own Name those whom thou hast given me ; which prayer , though made for all believers , yet especially for his Apostles , which he fore-told should be Martyrs , John 16.2 . Now if persecution cannot hinder Christs prayer for us , then it cannot impede or obstruct our blessedness .

4. They are blessed that have sin purged out ; but persecution purgeth out sin , Isa. 27.9 . Hebr. 12.11 . Persecution is a corrosive to eat out the proud flesh , it is a Fan to winnow us , a fire to refine us ; persecution is the physick God applies to his children , to carry away their ill humours ; that surely which purgeth out sin , cannot hinder blessedness .

10. The great suffering consideration is the glorious reward which follows sufferings ; their's is the Kingdom of heaven ; the hope of reward saith Saint Basil , is very powerful and moving . Moses had an eye at the recompence of reward , Hebr. 11.26 . yea , Christ himself , Hebr. 12.2 . Many have done great things for hope of a temporal reward ; Camillus when his Countrey was oppressed by the Galls , ventured his life for his Countrey to purchase fame and honour ; if men will hazard their lives for a little temporal honour ; what should we do for the reward of glory ? A Merchant , saith Chrysostom , doth not mind a few storms at Sea , but he thinks of the emolument and gain when the ship comes fraught home ; so a Christian should not be over-solicitous about his present sufferings , but think of the rich reward when he shall arrive at the heavenly Port. Great is your reward in heaven † , Ver. 12. The Cross is a golden Ladder , * * Noli attendere quá iturus sis , sed quo venturus . Aug. by which we climb up to heaven ; a Christian may lose his life , but not his reward ; he may lose his head , but not his crown ; if he that gives a cup of cold water , shall not lose his reward , then much less he that gives a draught of warm blood ; the reward of glory may sweeten all the waters of Marah , it should be a spur to Martyrdom .

Caution . Not that we can merit this reward by our sufferings . Rev. 2.10 . I will give thee a Crown of life . The reward is the Legacy which free-grace bequeaths . Alas , what proportion is there between a drop of blood , and a weight of glory ? Christ himself as he was man only ( setting aside his Godhead ) did not merit by his sufferings : For 1. Christ as he was man , only was a creature ; now a creature cannot merit from the Creator . 2. Christs sufferings as he was man only , were finite , therefore could not merit infinite glory ; indeed as he was God , his sufferings were meritorious ; but consider him purely as man , they were not . This I urge against the Papists ; if Christs sufferings as he was man only , ( though as man , he was above the Angels ) could not merit ; then what man upon Earth , what Prophet or Martyr is able to merit any thing by his sufferings ?

But though we have no reward ex merito , by merit , we shall have it ex gratiâ , by grace ; so it is in the Text , Great is your reward in heaven . The thoughts of this reward should animate Christians * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ignat. . Look upon the Crown , and faint if you can ; the reward is as far above your thoughts , as it is beyond your deserts ; a man that is to wade through a deep water , fixeth his eyes upon the firm Land before him ; while Christians are wading through the deep waters of persecution , they should fix the eyes of their faith on the Land of promise ; great is your reward in heaven . They that bear the Cross patiently , shall wear the Crown triumphantly .

Christs suffering Saints shall have greater degrees in glory , Matth. 19.28 . God hath his highest seats , yea , his Thrones for his Martyrs ; it is true , he that hath the least degree of glory , a door-keeper in heaven , will have enough ; but as Joseph gave to Benjamin a double mess above the rest of his brethren , so God will give to his sufferers a double portion of glory ; some orbs in heaven are higher , some stars brighter ; Gods Martyrs shall shine brighter in the heavenly Horizon .

Oh often look upon the recompence of reward ; not all the silks of Persia , the spices of Arabia , the gold of Ophir , can be compared to this glorious reward : How should the thoughts of this whet and steel us with courage in our sufferings ! when they threatned Basil with banishment , he comforted himself with this , that he should be either under heaven , or in heaven * * Aut sub coelo , aut in coelo . . It was the hope of this reward which did so animate those Primitive Martyrs , who when there was incense put into their hands , and there was no more required of them for the saving of their lives , but to sprinkle a little of that incense upon the Altar in honour of the Idol , they would rather dye than do it ; this glorious reward in heaven is called a reigning with Christ . 2 Tim. 2.12 . If we suffer , we shall reign with him . First Martyrs , then Kings . Julian honoured all those who were slain in his battels , so doth the Lord Jesus ; after the Saints Crucifixion follows their Coronation , they shall reign . The wicked first reign , and then suffer ; the godly first suffer , and then reign . The Saints shall have an happy reign , it shall be both peaceable and durable ; who would not swim through blood to this Crown ? who would not suffer joyfully ? Christ saith 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , be exceeding glad , Ver. 12. The Greek word signifies to leap for joy * * G●sticulationem sonat laetantis . Erasm . ; Christians should have their spirits elevated and exhilarated , when they contemplate the weight of glory .

11. If you would be able to suffer , pray much , beg of God to cloath you with a spirit of zeal and magnanimity . Phil. 1.29 . To you it is given in the behalf of Christ , not only to believe on him , but also to suffer for his sake . It is a gift of God to be able to suffer , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . pray for this gift ; do not think you can be able of your selves to lay down life and liberty for Christ ; Peter was over-confident of himself . John 13.37 . I will lay down my life for thy sake ; but Peters strength undid him ; Peter had habitual grace , but he wanted auxiliary grace ; Christians need fresh gales from heaven ; pray for the Spirit to animate you in your sufferings ; as the fire hardens the Potters Vessel , which is at first weak and limber ; so the fire of the Spirit hardens men against sufferings ; pray that God will make you like the Anvil , that you may bear the stroaks of persecutors with invincible patience .

1 JOHN 5.3 .

His Commandments are not grievous .

CHAP. XXII .

Containing an Appendix to the Beatitudes .

YOU have seen what Christ calls for ; Poverty of spirit , Purity of heart , meekness , mercifulness , chearfulness in suffering persecution , &c. Now that none may hesitate , or be troubled at these commands of Christ , I thought good ( as a closure to the former Discourse ) to take off the surmises and prejudices in mens spirits , by this sweet mollifying Scripture , His Commandments are not grievous .

The censuring world objects against Religion that it is difficult and irksome . Mal. 1.13 . Behold what a weariness is it ! therefore the Lord that he may invite and encourage us to obedience , draws Religion in its fair colours , and represents it to us as beautiful and pleasant , in these words , His Commandments are not grievous : This may well be called a sweetning ingredient into Religion , and may serve to take off that asperity and harshness which the carnal world would put upon the wayes of God .

For the clearing of the terms , let us consider :

1. What is meant here by Commandments ?

Answ. By this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Commandments , I understand Gospel-precepts ; faith , repentance , self-denial ; &c.

2. What is meant by not grievous .

The Greek word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifies they are not tedious , or heavy to be born ; there is a Meiofis in the words , His commands are not grievous ; that is , they are easie , sweet , excellent .

Doctr. Hence observe , Doctr. That none of Gods commands are grievous ; when he calls us to be meek , merciful , pure in heart , these Commandments are not grievous . Matth. 11.30 . My burden is light ; the Greek word there for burden , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifies properly the ballast of a ship , which glides through the waves so swiftly and easily , as if the ship had no weight or pressure in it . Christs Commandments are like the ballast of a ship , useful , but not troublesome , all his precepts are sweet and facil ; therefore called pleasantness , Prov. 3.17 . To illustrate and amplifie this , consider two things .

1. Why Christ layes commands upon his people . 2. That these commands are not grievous .

1. Why Christ layes commands upon his people , there are two Reasons .

1. In regard of Christ ; it is sutable to his dignity and state ; he is Lord Paramount , this name is written on his Thigh and Vesture , King of Kings , Rev. 19.16 . And shall not a King appoint Laws to his subjects ? it is one of the jura regalia , the flowres of the Crown to enact Laws and Statutes ; what is a King without his Laws ? And shall not Christ ( by whom Kings reign * * Prov. 8.15 . ) put forth his Royal Edicts by which the world shall be governed ?

2. In regard of the Saints ; it is well for the people of God that they have Laws to binde and check the exorbitancies of their unruly hearts ; how far would the Vine spread its luxuriant branches were it not pruned , and tyed ? the heart would be ready to run wilde in sin , if it had not affliction to prune it , and the Laws of Christ to binde it ; the precepts of Christ are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a yoke , Matth. 11.30 . The yoke is useful , it doth keep the Oxen in from stragling and running out ; so the precepts of Christ as a yoke , do keep the godly from stragling into sin ; whether should we not run , into what damnable opinions and practises , did not Christs Lawes lay a check and restraint upon us ? Blessed be God for precepts . That is a blessed yoke which yokes our corruptions ; we should run to hell were it not for this yoke . The Lawes of Christ are a spiritual hedge , which keeps the people of God within the pastures of Ordinances ; some that have broken this hedge , and have stragled , are now in the Divels pound . Thus we see what need the Saints have of the Royal Law .

2. The second thing I am to demonstrate , is , That Christs commands are not grievous ; I confess they are grievous to the unregenerate man , to mourn for sin , to be pure in heart , to suffer persecution for righteousness sake , Durus hic sermo , this is grievous to flesh and blood ; therefore ●hrists commands are compared to bands and cords , Psal. 2. because carnal men look upon them so . Gods commands restrain men from their excess , and binde them to their good behaviour , therefore they hate these bonds , and instead of breaking off sin , say , Let us break their bands asunder , and cast away their cords from us , Psal. 2.3 . A carnal man is like an untamed Heifer , which will not endure the yoke , but kicks and flings ; or like a wilde Bull in a net , Isa. 51.20 . Thus to a person in the state of nature Christs commands are grievous .

Nay , to a childe of God , so far as corruption prevails , ( for he is but in part regenerate ) Christs Laws seem irksome ; the flesh cries out , it cannot pray or suffer ; the Law in the members rebels against Christs Law ; only the spiritual part prevails , and makes the flesh stoop to Christs injunctions . A regenerate person , so far as he is regenerate , doth not count Gods Commandments grievous , they are not a burden , but a delight .

Divine commands are not grievous , if we consider them first positively , in these eight particulars . 1. Positively .

1. A Christian consents to Gods commands , therefore they are not grievous Rom. 7.16 . I● consent to the Law that it is good . What is done with consent , is easie ; if the Virgin give her consent , the Match goes on chearfully . A godly man in his judgement approves of Christs Laws * * Rom. 7.12 . , and in his will consents to them , therefore they are not grievous ; a wicked man is under a force , terror of conscience hales him to duty ; he is like a slave that is chained to the Gally , he must work whether he will or no , he is forced to pull the Rope , tug at the Oare ; but a godly man is like a free subject , that consents to his Princes Laws , and obeyes out of choice , as seeing the equity and rationality of them . Thus a gracious heart sees that beauty and equity in the commands of heaven , as draws forth consent , and this consent makes them that they are not grievous .

2. They are Christs comands , therefore not grievous . Take my yoak , Matth. 11.29 . Gospel commands are not the Laws of a Tyrant , but a Saviour . The husbands commands are not grievous to the wife , it is her ambition to obey ; this is enough to animate and excite obedience , Christ commands . As Peter said in another sence , Matth. 14.28 . Lord , if it be thou , bid me come unto thee upon the water . So saith a gracious soul , Lord ; if it be thou that wouldest have me mourn for sin , and breath after heart-purity ; if it be thou ( dear Saviour ) that biddest me do these things , I will chearfully obey . Thy commandments are not grievous . A souldier at the word of his General makes a brave onset .

3. Christians obey out of a principle of love , and then Gods commandments are not grievous . Therefore in Scripture serving , and loving of God are put together , Isa. 56.6 . The sons of the strangers that joyne themselves to the Lord , to serve him , and to love the Name of the Lord , &c. Nothing is grievous to him that loves ; love lightens a burden ; it adds wings to obedience ; an heart that loves God counts nothing tedious , but it s own dulnesse and slownesse of motion ; love makes sin heavie , and Christs burden light .

4. A Christian is carried on auxilio Spiritus , by the help of the Spirit ; and the Spirit makes every duty easie , Rom. 8.26 . The Spirit helpeth our infirmities . The Spirit works in us the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , both to will , and to do , Phil. 2. When God enables to do what he commands , then , his commandments are not grievous ; if two carry a burden it is easie ; the Spirit of God helps us to do duties , to bear burdens , it draws as it were in the yoke with us ; If the Scrivener guides the childs hand , and helps it to frame its letters ; now , it is not hard for the childe to write . If the Loadstone draw the iron , it is not hard for the iron to move : if the Spirit of God as a Divine Loadstone draw and move the heart , now , it is not hard to obey . When the birds hath wings given it , it can flie . Though the soul of it self be unable to do that which is good , yet having two wings given it , ( like that woman in the Revelation ) * * Rev. 12 24. the wing of faith , and the wing of the Spirit , now it flyes swiftly in obedience , Ezek. 11.1 . the Spirit did lift me up . The heart is heavenly in prayer , when the Spirit lifts it up . The sails of a Mill cannot move of themselves , but when the wind blows , then they turn round ; when a gale of the Spirit blows upon the soul . Now the sails of the affections move swiftly in duty .

5. All Christs commands are beneficial , therefore not grievous , Deut. 10.12 , 13. And now O Israel , what doth the Lord thy God require of thee , but to feare the Lord thy God , to love him , to keep his Statutes which I command thee this day for thy good . Christs commands carries meat in the mouth of them , and then surely they are not grievous , salvation runs along in every precept . To obey Christs Laws , is not so much of duty , as our privilege ; all Christs commands centre in blessednesse . Physick is in it self very unpleasant , yet because it tends to health , no man refuseth it ; Divine Precepts are to the fleshy part irksome , yet , having such excellent operation as to make us both holy , and happy , they are not to be accounted grievous ; the apprentise is content to go through hard service , because it makes way for his freedome ; The Scholar willingly wrastles with the knotty difficulties of Arts and Sciences , because they serve both to enoble and advance him . How chearfully doth a believer obey those Laws which reveal Christs love ! That suffering is not grievous which leads to a Crown . This made Saint Paul say , I take pleasure in infirmities , in persecutions , 2. Cor. 12.10 .

6. 'T is honourable to be under Christs commands ; therefore they are not grievous . The precepts of Christ do not burden us , but adorn us * * Omnia quae praestari jubet Christus , non onerant nos , sed ornant . Salv. . 'T is an honour to be employed in Christs service . How chearfully did the rowers row the Barge that carried Caesar ; the honour makes the precept easie ; a Crown of gold is in it self heavy , but the honour of the Crown makes it light , and easie to be worn . I may say of every command of Christ , as Solomon speaks of wisdom , Prov. 4.9 . She shall give to thine head an ornament of grace ; a Crown of glory shall she deliver to thee . 'T is honourable working at Court . The honour of Christs yoake makes it easie and eligible .

7. Christs commands are sweetned with joy , and then they are not grievous . Cicero questions , whether that can properly be called a burden which is carried with joy and pleasure * * Utrum onus appellandum quod laetitiá fertur . Cicero . ? When the wheeles of a Chariot are oyled , they run swiftly ; when God poures in the oyle of gladnesse , how fast doth the soul run in the wayes of his commandments ! Joy strengthens for duty . Nehem. 8.10 . The joy of the Lord is your strength ; and the more strength , the lesse wearinesse ; God sometimes drops down comfort , and then a Christian can run in the yoake .

8. Gospel-commands are finite , therefore not grievous . Christ will not alwayes be laying his commands upon us ; Christ will shortly take off the yoak from our neck , and set a Crown upon our head . There is time coming when we shall not only be free from our sins , but our duties too ; prayer and fasting are irksome to the flesh ; in heaven there will be no need of prayer or repentance ; duties shall cease there : indeed in heaven the Saints shall love God , but love is no burden ; God will shine forth in his beauty , and to fall in love with beauty is not grievous . In heaven the Saints shall praise God , but their praising of him shall be so sweetned with delight , that it will not be a duty any more , but part of their reward . 'T is the Angels heaven to praise God ; This then makes Christs commands not grievous , though they are spiritual , yet temporary , 't is but awhile , and duties shall be no more . The Saints shall not so much be under commands as embraces ; wait but a while , and you shall put off your armour , and end your weary marches ; thus we have seen that Christs commands considered in themselves , are not grievous .

2. Let us consider Christs commands comparatively , 2. Comparatively . and we shall see they are not grievous ; let us make a four-fold comparison . Compare Gospel-commands .

1. With the severity of the Moral Law . 2. With the Commands of sin . 3. With the torments of the damned . 4. With the glory of heaven .

1. Christs commands in the Gospel are not grievous , Compari . 1 compared with the severity of the Moral Law . The Moral Law was such a burden , as neither we nor our fathers could bear , Gal. 3.10 . Cursed is every one that continueth not in all things which are written in the book of the Law to do them . Impossible it is , that any Christian should come up to the strictnesse of this . The golden Mandates of the Gospel comparatively are easie . For ,

1. In the Gospel , if there be a desire to keep Gods commandments , it is accepted , Nehem. 1.11 . 2 Cor. 8.12 . If there be first a willing mind , it is accepted . Though a man had had never so good a mind to have fulfilled the Moral Law , it would not have been accepted , he must de facto have obeyed , Gal. 3.12 . but , in the Gospel , God crowns the desire . If a Christian saith in humility , Lord , I desire to obey thee , I would be more holy † ; * * Isa. 26.8 . this desire , springing from love , passeth for currant .

2. In the Gospel a Surety is admitted in the Court . The Law would not admit of a Surety , it required personal obedience ; but now , God doth so far indulge us , that what we cannot of our selves do , we may do by a Proxy . Christ is called the Surety of a better Testament , Heb. 7.22 . We cannot walk so exactly ; we tread awry , and fall short in every thing ; but God looks upon us in our Surety ; and Christ having fulfilled all righteousness * * Matth. 3.15 . , it is all one as if we had fulfilled the Law in our own persons .

3. The Law did command and threaten , but gave no strength to perform ; it did Egyptianize , requiring the full tale of Brick , but gave no Straw . But now God with his commands gives power ; Gospel-precepts are sweetned with promises . God commands , Ezek. 18.31 . Make you a new heart . Lord , may the soul say , I make a new heart ? I can as well make a new world . But see Ezek. 36.26 . A new heart also will I give you . God commands us to cleanse our selves , Isa. 1.16 . Wash you , make you cleane . Lord , where should I have power to cleanse my self ? Who can bring a clean thing out of an unclean ? Job . 14.4 . See the Precept turned into a Promise , Ezek. 36.25 . From all your filthinesse , and from your Idols will I cleanse you . If when the child cannot go , the father takes it by the hand , and leads it , now it is not hard for the child to go ; when we cannot go , God takes us by the hand , Hos. 11.3 . I taught Ephraim also to go , taking them by their armes .

4. In the Gospel God winks at infirmities where the heart is right . The Law called for perfect obedience ; it was death to have shot but an hairs bredth short of the mark ; it were sad if the same rigor should continue upon us : Wo to the holiest man that lives , ( saith Austin ) if God comes to weigh him in the ballance of his justice . 'T is with our best duties as with gold ; put the gold in the fire , and you will see drosse come out ; what drossinesse in our holy things ? but in the Gospel though God will not endure haltings , yet he will passe by failings . Thus Christs commands in the Gospel are not grievous , compared with the severity of the Moral Law .

2. Christs commands are not grievous , compared with the commands of sin . Sin layes an heavie yoak upon Compari . 2 men . Sin is compared to a † Talent of lead , * * Onera unusquisque portas , sua peccata sunt . Aug. Zac. 5.7 . to shew the weightinesse of it . The commands of sin are burdensome ; let a man be under the power and rage of any lust , ( whether it be covetousnesse or ambition ) how doth he tire and excruciate himself ! what hazards doth he run even to the endangering of his health , and soul , that he may satisfie his lust ! Jer. 9.5 . They weary themselves to commit iniquity . And are not Christs precepts easie and sweet in comparison of sins austere and inexorable commands ? Therefore Chrysostome saith well , That Virtue is easier than Vice * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. . Temperance is lesse burdensome than Drunkennesse ; doing justice is lesse burdensome than violence . There 's more difficulty , and perplexity in the contrivement * * Micah 2.1 . , and pursuit of wicked ends , than in obeying the sweet and gentle preceps of Christ . Hence it is , that a wicked man is said to travel with iniquity , Psal. 7.14 . To shew what anxious pain and trouble he hath in bringing about his wickednesse . What tedious and hazardous journeys did Antiochus Epiphanes take in persecuting the people of the Jews ? Many have gone with more pain to hell than others have to heaven .

Compari . 3 3. Christs commands are not grievous , compared with the grievous torments of the damned . The rich man cries out , I am tormented in this flame , Luke 16.24 . Hell-fire is so unconceivably torturing , that the wicked know not either how to bear , or to avoid it . The torment of the damned may be compared to a yoak , and it differs from other yoaks ; usually the yoak is laid but upon the neck of the beast ; but the hell-yoak is laid upon every part of the sinner ; his eyes shall behold nothing but bloody Tragedies , his ears shall hear the groans and schreeks of blaspheming spirits . He shall suffer in every member of his body and faculty of his soul ; and this agony , though violent , yet perpetual ; The yoak of the damned shall never be taken off . — Vestiga nulla retrorsum — Sinners might break the golden chain of Gods commands , but they cannot break the iron chain of his punishments * * Vincula insoluta manent . Bern. . 'T is as impossible for them to file this chaine , as to scale heaven .

And , are not Gospel-commands easie in comparison of hell-torments ? what doth Christ command ? he bids you repent ; is it not better to weep for sin , then bleed for it ? Christ bids you pray in your families & closets ; is not praying better than roaring ? he bids you sanctifie the Sabbath ; is it not better to keep an holy rest to the Lord , than to be for ever without rest ? Hell is a restlesse place , there is no intermission of torment for one minute of an hour . I appeal to the consciences of men . Are not Christs commands sweet and facil in comparison of the unsupportable pains of reprobates ? is not obeying better than damning ? are not the cords of love better than the chains of darknesse ?

4. Gospel-commands are not grievous , compared with Compari . 4 the glo●y of heaven . What an infinite disproportion is there between service and reward ? What are all the Saints labours , and travels in Religion , compared with the crown of recompence ? The weight of glory makes duty light .

Use 1. Behold here an encouraging argument to Religion , Use 1 how may this make us in love with the wayes of God! his commandments are not grievous ; Inform. believers are not now under the thundring curses of the Law , no nor the ceremonies of it , which were both numerous and burdensome ; the wayes of God are equal , his statutes eligible ; he bids us mourn , that we may be comforted . He bids us be poor in spirit , that he may settle a Kingdom upon us ; God is no hard Master , his commandments are not grievous . O Christian , serve God out of choice * * Psal. 119.30 . . Think of the joy , the honour , the reward of godlinesse ; never more grudge God your service ; whatever he doth prescribe , let your hearts subscribe .

Use 2. It reproves them that refuse to obey these Use 2 sweet and gentle commands of Christ , Psal. 81.11 . Reproof . Israel would none of me . We may cry out with Austin , the generality of men choose rather to put their neck in the Divels yoak , than to submit to the sweet and easie yoak of Christ * * Plurimi durissimum peccati jugum volunt ferre , & dulce jugum Christi nolunt suis humeris imponere . Aug. . What should be the reason that when Gods commandments are not grievous , his wayes are pleasantnesse , his service PERFECT FREEDOME , yet that men should not vail to Christs Scepter , nor stoop to his Lawes ? Surely the cause may be

1. That inbred hatred which is naturally in mens hearts against Christ . Sinners are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God-haters , Rom. 1.30 . Sin begets not only a dislike of the wayes of God , but hatred ; and from disaffection flows disloyalty , Luke 19.14 . His Citizens hated him , and sent a message after him , saying , we will not have this man to reign over us .

2. Besides this inbred hatred against Christ , the Divel labours to blow the coals , and encrease this odium and antipathy . He raiseth an evil report upon Religion , as those Spies did on Canaan , Numb. 13.32 . They brought up an evil report of the Land . Satan is implacably malitious ; and as he sometimes accuseth us to God , so he accuseth God to us , and saith , he is an hard Master , and his commandments are grievous ; 't is the Divels designe to do as the sons of Eli , who made the offering of God to be abhorred , 1 Sam. 2.17 . If there be an hatred and prejudice in the heart against Religion , an enemy hath done this † . Matth. 13.38 . The Divel raiseth in the hearts of men a twofold prejudice against Christ and his wayes .

Prejudice 1 1. The paucity of them that embrace Religion . The way of Christ is but a path-way , Psal. 119.35 . whereas the way of pleasure and vanity is the road-way ; many ignorantly conclude , That must needs be the best way which most go .

Answ. 1. There are but few that are saved , and will not you be saved because so few are saved ? a man doth not argue thus in other things , There are but few rich , therefore I will not be rich ; nay , therefore he the rather strives to be rich . Why should not we argue thus wisely about our souls ? There are but few that go to heaven , therefore we will labour the more to be of the number of that few .

Ans. 2. What a weak argument is this , There are but few that embrace Religion , therefore you will not ? Those things which are more excellent , are more rare : there are but few Pearls and Diamonds , in Rome few Senators ; the fewnesse of them that embrace Religion , argues the way of Religion excellent .

— Non cuivis contingit adire Corinthum . —

Answ. 3. We are warned not to sail with the multitude , Exod. 23.2 . Most fish goes to the Divels net .

2. The wayes of Religion are rendred deformed and Prejudice 2 unlovely by the scandals of Professors .

Answ. I acknowledge the lustre of Religion hath been much eclipsed and sullied by the scandals of men ; this is an age of scandals ; many have made the pretence of Religion a Key to open the door to all ungodlinesse ; never was Gods name more taken in vain ; this is that our Saviour hath foretold , Matth. 18.7 . It must needs be that offences come . But to take off this prejudice : Consider , 1. Scandals are not from Religion , but for want of Religion . 2. Religion is not the worse , though some abuse it . To dislike Religion because some of the Professors of it are scandalous , is as if one should say , Because the servant is dishonest , therefore he will not have a good opinion of his Master . Is Christ the lesse glorious because some that wear his livery are scandalous ? Is Religion the worse because some of her followers are bad ? Is wine the worse because some are intemperate ? Shall a woman dislike chastity , because some of her neighbours are unchaste ? Let us argue soberly ; judge not according to the appearance , but judge righteous judgment , John 7.24 .

3. God sometimes permits scandals to fall out in the Church out of a design .

1. As a just judgment upon Hypocrites ; these squint-ey'd devotionists who serve God for their own ends , the Lord in justice suffers them to fall into horrid debauched practices that he may lay open their baseness to the world , and that all may see they were but py-bald Christians , painted Divels . Judas , first a sly Hypocrite , afterwards a visible Traytor .

2. Scandals are for hardning of the profane ; some desperate sinners who would never give God a good word , they would not be won by Religion , they shall be wounded by it . God lets scandals be to be a breakneck to men , and to ingulph them more in sin . Jesus Christ ( God blessed for ever ) is to some a Rock of offence , Rom. 9.33 . His blood which is to some balm , is to others poyson ; if the beauty of Religion doth not allure , the scandals of some of its followers shall precipitate men to hell .

3. Scandals in the Church are for the caution of the godly ; the Lord would have his people walk tremblingly , Rom. 11.20 . Be not high-minded , but fear . When Cedars fall , let the bruised reed tremble ; the scandals of Professors are not to discourage us , but to warne us ; let us tread more warily ; the scandals of others are Sea-marks for the Saints to avoid : and let all this serve to take off these prejudices from Religion ; though Satan may endeavour by false disguises to render the Gospel odious , yet there is a beauty and a glory in it ; Gods commandments are not grievous .

Use 3 Use 3. Let me perswade all men cordially to embrace the wayes of God ; Exhort . his commandments are not grievous . God never burdens us , Onerat Deus ut exoneres . but that he may unburden us of our sins ; His commands are our priviledges ; there 's joy in the way of duty * * Psal. 19.11 . , and heaven at the end .

Christs various fulness . COL. 3.11 .

But Christ is all in all .

THE Philosopher saith , every Science takes its dignity from the object * * Omnis scientia sumit dignitatem ab objecto . ; the more noble the object , the more rare the knowledge . Hence it is that Jesus Christ being the most sublime and glorious object , that knowledge which leads us to Christ , must needs be most excellent ; 't is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the excellency of the knowledge of Christ , Phil. 3.8 . So sweet is this knowledge , that Saint Paul determined to know nothing but Christ , 1 Cor. 2.2 . And indeed what needed he to know more ? for Christ is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , all in all .

In the Text there is a Negation and an Assumption ; something the Apostle sets down privatively , and something positively .

1. Privatively . Saint Paul tells the Colossians what will not avail them ; neque Circumcisio , neque Praeputium ; neither Circumcision , nor uncircumcision availeth , &c. Circumcision was a great priviledge , it w●● a badge and cognizance to distinguish the people of God from those who were exteri and forraign ; it was a Pale between the Garden enclosed , and the Common . The people of circumcision were a people of Gods circumspection , they were under his eye , and his wing ; they were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his houshold family ; and rather than they should want , God would make the heavens a Granary , and rain down Manna upon them ; he would set the Rock abroach , and make it a living Spring ; how glorious was circumcision ! Rom. 9.4 , 5. Who are Israelites , to whom pertaineth the adoption and the glory , whose are the Fathers , and of whom as concerning the flesh Christ came . What rich jewels hung upon Israels Crown ! but in matters of salvation , all this was nothing , neither circumcision , nor uncircumcision , &c. From whence we may observe :

Doctr. That external priviledges commend no man to God ; whether wise , or rich , or noble , this doth not set us off in Gods eye . 1 Cor. 1.26 . Not many wise men after the flesh , not many mighty , not many noble are called . God sees not as man sees ; we are taken with beauty and parts ; these things avail not with God , God lays his left hand on these , as Jacob did upon Manasseh , Gen. 48.14 . God often passeth by those who cast a greater splendor and lustre in the world , and looks upon them of an inferiour Alloy ; the reason is , that no flesh should glory in his presence , 1 Cor. 1.29 . If God should graft his grace only upon wisdom and parts , some would be ready to say , My wisdom , or my eloquence , or my nobility hath saved me ; therefore not many wise , not many noble are called . God will have no priding or vaunting in the creature .

Use . Use . Rest not in outward priviledges or excellencies , these are ●o stocks to graft the hopes of salvation upon ; many of Christs kindred went to hell . Paul is called the servant of the Lord , Rom. 1.1 . And James is called the brother of the Lord , Gal. 1.19 . It is better to be the servant of the Lord , than the brother of the Lord . The Virgin Mary was saved , not as she was the mother of Christ , but as she was the daughter of faith ; 't is grace , not blood gives the precedency ; an heart that hath Christ formed in it , is Gods delight , and this brings me to the next .

2. The Apostle sets down something positively ; but Christ is all in all ; in which words there is ,

1. The Subject , Christ ; dulce Nomen Jesu , his Name is sweet , it is as oyntment poured forth , Cant. 1.3 . It was Jobs wish , Oh that my words were now written , that they were graven with an iron pen , and laid in the Rock for ever , Job 19.23 . And it is my wish , O that this Name ( this sweet Name ) of Christ , were now written , that it were graven with the pen of the Holy Ghost in our hearts for ever ; the name of Christ hath in it , saith Chrysostom , a thousand treasuries of joy .

2. The Predicate , All in all ; Christ is all fulness , all sweetness ; he is all that is imaginable , all that is desirable ; he who hath Christ , can have no more , for Christ is all .

The Proposition out of the words , is , Doctr. that Jesus Christ is the quintessence of all good things , He is all .

1. Sometimes faith is said to be all , Gal. 5.6 . nothing availeth but faith ; faith is all , organice , as it is an instrument to lay hold on Christ , whereby we are saved ; as a man is saved by catching hold on a Bough .

2. Sometimes the new creature is said to be all , Gal. 6.15 . Nothing availeth but a new creature ; the new creature is all dispositive , as it qualifies and fits us for glory ; without holiness no man shall see the Lord , Hebr. 12.14 . It is a saying of Chrysostom , at the day of judgement God will ask that question as our Saviour did , Matth. 22.20 . Whose image and superscription is this ? So will God say , Whose image is this ? if thou canst not shew him his image consisting in holiness , he will reject thee ; thus the new creature is all .

3. Here in the Text Christ is said to be all ; but in what sense is Christ all ?

1. Christus omnia eminenter ; Christ is all by way of eminency ; all good things are eminently to be found in him ; as the Sun doth virtually contain in it the light of the lesser stars .

2. Christus omnia derivative , Christ is all by way of derivation ; all good things are transmitted and convey'd to us through Christ ; as your rich commodities , jewels and spices come by Sea ; so all heavenly blessings sail to us through the red Sea of Christs blood . Rom. 11.36 . Through him are all things . Christ is that spiritual pipe through which the golden oyle of mercy empties it self into the soul .

Reason . Christ must needs be all ; for in him dwelleth all the fulness of the Godhead , Col. 2.9 . He hath a partnership with God the Father . John 16.15 . All that the Father hath is mine ; so that there is enough in him to scatter all our fears , to remove all our burdens , to supply all our wants ; there can be no defect in that which is infinite .

Use 1 Use 1. Information . And it hath six Branches . Inform.

Branch . 1 1. It shews us the glorious fulness of Jesus Christ ; He is all in all . Christ is a Panoply , a Magazin and Store-house of all spiritual riches ; you may go with the Bee from flowre to flowre , and suck here and there a little sweetness , but you will never have enough till you come to Christ ; for he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , all in all .

Now in particular , Christ is all , in six Respects .

1. Christ is all in regard of righteousness . 1 Cor. 1.30 . He is made to us righteousness . The Robe of innocency , like the vail of the Temple , is rent asunder , ours is a ragged righteousness . Isa. 64.6 . Our righteousnesses are as filthy rags . As under rags the naked body is seen ; so under the rags of our righteousness , the body of death is seen ; we can defile our duties , but they cannot justifie us ; but Christ is all in regard of righteousness . Rom. 10.4 . Christ is the end of the Law for righteousness to them that believe * * Domine Jesu , ego sum peccatum tuum , & tu es justitia mea . Luth. : That is , through Christ we are as righteous as if we had satisfied the Law in our own persons . Jacob got the blessing in the garment of his elder brother ; so in the garment of Christ our elder brother we obtain the blessing ; Christs righteousness is a coat woven without seam . 2 Cor. 5. ult. We are made the righteousness of God in him .

2. Christ is all in regard of Sanctification . 1 Cor. 1.30 . He is made to us Sanctification . Sanctification is the spiritual enamel and embroydery of the soul ; 't is nothing else but Gods putting upon us the jewels of holiness , the Angels glory by it ; we are made as the Kings daughter , all glorious within , Psal. 45.13 . This doth disponere ad coelum , it doth tune and prepare the soul for heaven ; it turns iron into gold , it makes the hea● which was Satans Picture , Christs Epistle . The Virg●● ●●●her 2.12 . had their dayes of purification ; they 〈◊〉 first to be perfumed and anointed , and then they were to stand before the King ; we must have the anointing of God , 1 John 2.27 . and be perfumed with the graces of the Spirit , those sweet odours , and then we shall stand before the King of heaven ; there must be first our dayes of purification before our dayes of glorification ; what a blessed work is this ! a soul beautified and adorned with grace , is like the coelum stellatum , the firmament bespangled with glittering stars . O what a Metamorphize is there ! I may allude to that , Cant. 3.6 . Who is this that comes out of the wilderness with myrrhe and frankincense , and all the powders of the Merchant ? So , who is this that comes out of the wilderness of sin , perfum'd with all the graces of the Spirit ? Holiness is the signature and engraving of God upon the soul ; but whence is this ? Christ is all , he is made to us Sanctification ; he it is that sends his Spirit into our hearts to be a refiners fire , to burn up our dross , and make our graces sparkle like gold in the Furnace ; Christ ariseth upon the soul with healing under his wings , Mal. 4.2 . He heals the understanding , and saith , Let there be light ; he heals the heart by dissolving the stone in his blood ; he heals the will , by filing off its rebellion . Thus he is all in regard of Sanctification .

3. Christ is all in regard of Divine acceptance . Eph. 1.6 . He hath made us accepted in the Beloved ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; he hath made us Favourites ; so Chrysostom and Theophylact render it ; through Christ God is propitious to us , and takes all we do in good part .

A wicked man being out of Christ , is out of favour ; as his ●oughing is sin , Prov. 21.14 . so his praying is 〈◊〉 ●●ov . 15.8 . God will not come near him , his brea●● infectious ; God will hear his sins , and not his prayers ; but now in Christ God accepts us . Eccles. 9.7 . Go thy way , eat thy bread with joy , and drink thy wine with a merry heart , for God now accepts thy works ; as Joseph did present his Brethren before Pharaoh , and brought them into favour with the King , Gen. 47.2 . so the Lord Jesus carries the names of the Saints upon his breast , and presents them before his Father , so bringing them into repute and honour ; through Christ God will treat and parly with us , he speaks to us , as Isa. 62.4 . Thou shalt no more be termed forsaken , but thou shalt be called HephꝪibah , for the Lord delighteth in thee . Through the red glass every thing appears of a red colour ; through the blood of Christ we look of a sanguine complexion , ruddy and beautiful in Gods eyes .

4. Christ is all in regard of Divine assistance ; a Christians strength lies in Christ : Phil. 4.13 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I can do all things through Christ . Whence is it a Christian is able to do duty , to resist tentation , but through Christs strengthning * * Nunquam Caesar tanto impetu civitates oppugnavit , quanto Satan conscientias piorum . Luther . ? Whence is it that a sparkle of grace lives in a Sea of corruption , the storms of persecution blowing , but that Christ holds this sparkle in the hollow of his hand ? Whence is it that the roaring Lyon hath not devoured the Saints , but that the Lyon of the Tribe of Judah hath defended them ? Christ not only gives us our Crown , but our Shield ; he not only gives us our garland when we overcome , but our strength whereby we overcome . Rev. 12.11 . They overcame him ( that is , the accuser of the Brethren ) by the blood of the Lamb. Christ keeps the Fort-royal of grace that it be not blown up ; Peters shield was bruised , but Christ kept it that was not broken . I prayed for thee that thy faith fail not , Luke 22.31 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that it be not in a total Eclipse . The Crown 〈◊〉 all the Saints victories must be set upon the head of Christ . Rom. 8.38 . In all these things we are more than Conquerors through Christ . Write the name of Michael upon all your conquests .

5. Christ is all in regard of pacification ; when conscience is in an agony , and burns as hell in the sense of Gods wrath * * Job 6.4 . ; now Christ is all , he poures the balm of his blood into these wounds ; he maketh the storm a calm . Christ doth not only make peace in the Court of heaven , but peace in the Court of conscience ; he not only makes peace above us , but within us . Joh. 16. ult. That in me ye might have peace ; in me tanquam in fonte , saith Cyprian ; all our golden streams of peace flow from this fountain . John 14.27 . Peace I leave with you , my peace I give unto you . Jesus Christ not only purchased peace for us , but speaks peace to us ; he is called the Prince of peace , Isa. 9.6 . Peace is a flowre of his Crown , he whispers his love to the soul , and sends his Spirit that blessed Dove , which brings an Olive-branch of peace in its mouth , John 16.7 . The peace which Christ gives , is peace in trouble . Micah 5.5 . And this man shall be the peace , when the Assyrian shall come into our Land , and tread in our Palaces . Kings can proclaim war in a time of peace , but Christ proclaims peace in a time of war . Oh how sweet is this peace ! 't is pax supra pacem , as Bernard saith : Austin calls it serenitas mentis , a sweet calm and sabbath in the soul ; it is a foretaste of glory , it is a bunch of grapes from the true Vine which chears the heart , it passeth all understanding , Phil. 4.7 . Thus Christ is all in regard of pacification , he makes peace for us and in us ; this honey and oyle flows out of the Rock Christ .

6. Christ is all in regard of remuneration ; he it is that crowns us after all our labours and sufferings ; he dyed to advance us ; his lying in the wine-press , was to bring us into the wine-celler ; he is gone before to take possession of heaven in the name of all believers . Hebr. 6.20 . Whether the fore-runner is for us entred , even Jesus . — Christ is gone to bespeak a place for the Saints , John 14.2 . He makes heaven ready for them , and makes them ready for heaven . Thus Christ is all in regard of remuneration . Rev. 22.12 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Behold , I come quickly , and my reward is with me .

2. If Christ be all , it shews us what a vast disproportion Branch . 2 there is between Christ and the creature ; there is as much difference as between ens and nihil ; Christ is all in all , and the creature is nothing at all . Prov. 23.5 . Wilt thou set thine eyes on that which is not ? The creature is a non-entity ; though it hath a physical existence , yet considered theologically , it is nothing ; 't is but a gilded shadow , a pleasant fancy ; when Solomon had sifted out the finest flowre , and distill'd the spirits of all created excellency , here 's the Result , ALL WAS VANITY , Eccles. 2.11 . The Greek word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for Vain , signifies empty . — O quantum est in rebus inane ? — We read the earth in the Creation was void , Gen. 1.2 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 so are all earthly comforts void ; they are void of that which we think is in them , they are void of satisfaction ; therefore they are compared to wind , Hos. 12.1 . A man can no more fill his heart with the world , than he can fill his belly with the aire he draws in . Now the creature is said to be nothing in a three-fold sense .

1. It is nothing to a man in trouble of spirit ; if the spirit be wounded , outward things will give no more ease , than a Crowne of gold will cure the headache .

2. The creature is nothing to a man that hath heaven in his eye ; when Saint Paul had seen that light shining from heaven , surpassing the glory of the Sun , Acts 26.13 . though his eyes were open , he saw no man , Acts 9.8 . so he that hath the glory of heaven in his eye , is blinde to the world ; he sees nothing in it to allure him , or make him willing to stay here .

3. The creature is nothing to one that is dying ; a man at the houre of death is most serious , and is able to give the truest verdict of things ; now at such a time the world is nothing , 't is in an Eclipse , the sorrow of it is real , but the joy imaginary . Oh then what a vast difference is there between Christ and the creature ! Christ is all in all , and the creature nothing at all ; yet how many damn their souls for nothing ?

Branch . 3 3. It shews whether the soul is to go in the want of all ; go to Christ who is all in all . Dost thou want grace ? go to Christ . Col. 2.3 . In him are hid all the treasures of wisdom and knowledge . Christ is the great Lord Treasurer ; go then to Christ ; say , Lord I am indigent of grace , but in thee are all my fresh springs , fill my Cistern from thy Spring . Lord , I am blinde , thou hast eye-salve to anoint me ; I am defiled , thou hast water to cleanse me ; my heart is hard , thou hast blood to soften me † : * * Quicquid ex me mihideest , id repletur ex vulneribus Christi . Aug. I am empty of grace , bring thy fulness to my emptiness . In all our spiritual wants we should repair to Christ , as Jacobs sons did to their brother Joseph ; He opened all the store-houses , Gen. 41.56 . and gave to his Brethren corn and provision for the way , Gen. 42.25 . Thus the Lord hath made Christ our Joseph , our 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Col. 2.3 . In him are hid all treasures * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysostom . , Oh then sinners , make out to Christ ; he is all in all ; and to encourage you to go to him , remember there is in him not only fulness , but freeness ; ho every one that thirsts , come ye to the waters . Christ is not only full as the honey-comb , but he drops as the honey-comb .

Branch . 4 4. If Christ be all , see here a Christians Inventory ; how rich is he that hath Christ * * Qui habet habentem omnia , habet omnia . ! he hath all that may make him compleatly happy . Plutarch reports that the wife of Phocion being asked where her jewels were , she answered , My husband and his triumphs are my jewels ! so if a Christian be asked where are his riches , he will say , Christ is my riches . A true Saint cannot be poor ; if you look into his house , perhaps he hath scarce a bed to lie on . 1 Cor. 4.11 . Even to this present houre we both hunger and thirst , and are naked , and have no certain dwelling place . Come to many a child of God , and bid him make his will , he saith as Peter , Acts 3.6 . Silver and gold have I none ; yet he can at the same time make his triumph with the Apostle , 1 Cor. 6.10 . As having nothing , yet possessing all ; he hath Christ who is all . When a believer can call nothing his , he can say all is his . The Tabernacle was covered with Badgers skins , Exod. 25. yet most of it was of gold ; so a Saint may have a poor covering , ragged cloaths , but he is inlaid with gold , Christ is formed in his heart , and so he is all glorious within .

5. How should a Christian sit down satisfied with Branch . 5 Christ ! Christ is all . What though he wants other things , is not Christ enough ? if a man hath Sunshine , he doth not complain he wants the light of a Candle ; hath not he enough , who hath the unsearchable riches of Christ ? I have read of a godly man , who being blinde , his friend asked him if he was not troubled for the want of his sight ? he confessed he was ; why saith his friend , Are you troubled because you want that which flies have , when you have that which Angels have ? so I say to a Christian , Why art thou troubled for wanting that which a reprobate have , when thou hast that which the glorified Saints have ? Thou hast Christ with all his Perquisites and Royalties ! Suppose a father should deny his son furniture for his house , but should settle all his Land upon him , had he any cause to complain ? If God denies thee a little furniture in the world , but in the mean time settles his Land upon thee , he gives thee the field wherein the pearle of price is hid , hast thou any cause to repine ? A Christian that wants necessaries , yet having Christ , he hath the one thing needful . Col. 2.10 . Ye are compleat in him ; what ? compleat in Christ , and not content with Christ ? Luther saith , the Sea of Gods mercy should swallow up our particular afflictions ; surely this Sea of Gods love in giving us Christ , should drown all our complaints and grievances ; let the Christian take the Harp and the Viol , and bless God .

Branch . 6 6. If Christ be all , see the deplorable condition of a Christless person ; he is poor , he is worth nothing . Rev. 3.17 . Thou art wretched , and miserable , and poor , &c. The sadness of a man that wants Christ , will appear in these seven particulars .

1. He hath no justification ; what a glorious thing is it when a poor sinner is absolved from guilt , and is declared to be rectus in curia ! but this priviledge flows from Christ ; all pardons are sealed in his blood . Acts 13.39 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , By him all that believe are justified : So then he who is out of Christ , is unjustified ; the rea● us , or guilt of sin cleaves to him ; he must be responsible to justice in his own person , and the curse stands in full force against the sinner .

2. He that wants Christ , wants the beauty of holiness ; Jesus Christ is a living spring of grace . John 1.14 . Full of grace and truth . Now a Christless person is a graceless pe●son , he hath not one shred of holiness . The siens must first be engrafted into the stock , before it can receive sap and influence from the root ; we must first be engrafted into Christ , before we can of his fulness receive grace for grace , John 1.16 . A man out of Christ is red with guilt , and black with filth ; he is an unhallowed person , and dying in that condition , is rendred uncapable of seeing God , Hebr. 12.14 .

3. He that wants Christ , hath no true Nobility ; it is through Christ that we are akin to God , of the blood-royal of heaven ; it is through Christ that God is not ashamed to be called our God , Hebr. 11.16 . But out of Christ we are looked upon as ignoble persons ; the Traytors blood runs in our veins ; a man out of Christ is base-born ; whoever is his natural father , the Divel is his spiritual father , John 4.48 .

4. He that wants Christ , wants his freedom ; nihil durius servitute . John 8.36 . If the Son make you free , you shall be free indeed . A man out of Christ , is a slave , when he sins most freely .

5. He that wants Christ , hath no ability for service ; he is as Sampson , when his lock was cut ; his strength is gone from him , he wants a vital principle , he cannot walk with God , he is like a dead member in the body , that hath neither strength nor motion . John 15.5 . Without me ye can do nothing . The Organs will make no sound , unless you blow in them ; so unless Christ by his spirit breath in the soul , it cannot make any harmony , or put forth strength to any holy action .

6. He that wants Christ , hath no consolation ; Christ is called the consolation of Israel , Luk. 2.25 . A Christless soul is a comfortless soul ; how can such a 〈◊〉 have comfort when he comes to dye ? he is in debt , and hath no surety ; his wounds bleed , and he hath no Physitian ; he sees the fire of Gods wrath approaching , and hath no screen to keep it off ; he is like a ship in a tempest ; sickness begins to make a tempest in his body , and sin to make a tempest in his conscience , and he hath nowhere to put in for harbour ; oh the terror and anguish of such a man at the houre of death ! Isaiah 13.8 . Their faces shall be as flames ; an elegant expression ! the meaning is , such fear and horror shall seize upon sinners in the evil day , that their countenances shall change , and be as pale as a flame ; what are all the comforts of the world to a dying sinner ? he looks upon his friends , but they cannot comfort him ; bring him his bags of gold and silver , they are as smoak to sore eyes , it grieves him to part with them ; bring him Musick , what comfort is the Harp and Viol to a condemned man ? There are in Spain Tarantula's venemous spiders , and those who are stung with them , are almost dead , and are cured with Musick * * Tarantula icti , tibiis aut tympanis curantur . ! but those that dye without Christ , who is the consolation of Israel , are in such hellish pangs and agonies , that no Musick is able to cure them .

7. He that wants Christ , hath no salvation . Eph. 5.23 . He is the Saviour of the body ; he saves none but them who are members of his body mystical ; a strong Scripture against the doctrine of universal redemption ; Christ leaped into the Sea of his Fathers wrath , only to save his Spouse from drowning ; he is the Saviour of the body , so that those who dye out of Christ are cut off from all hopes of salvation .

Use 2 2. It reproves them who busie themselves about other things with a neglect of Christ ; Reproof . magno conatu nihil agunt . — Isa. 55.2 . Wherefore do you spend money for that which is not bread , and your labour for that which satisfieth not ? If you get all the world , you are but golden beggars without Christ . The Physitian finds out noxious diseases , but is ignorant of soul-diseases ; and while he gets Receits to cure others , he neglects the receit of Christs blood to cure himself . The Lawyer while he clears other mens titles to their Land , he himself wants a title to Christ . The Tradesman is busied in buying and selling , but neglects to trade for the pearle of price ; like Israel , who went up and down to gather straw ; or like the load-stone , that draws iron to it , but refuseth gold . These who so mind the world , as to neglect Christ , their work is but spider-work . Hab. 2.13 . Is it not of the Lord of Hosts that the people shall labour in the fire , and weary themselves for very vanity ?

1. If Christ be all , then set an high valuation upon Use 3 Jesus Christ . 1 Pet. 2.7 . Exhort . To you that believe he is precious . If there were a jewel which contained in it Branch . 1 the worth of all jewels , would you not prize that ? such a jewel is Christ ; so precious is he , that Saint Paul counted all things 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , dung , that he might win Christ , Phil. 3.8 . Oh that I could raise the appretiation of Jesus Christ ! prize Christ above your Estates , above your Relations ; that man doth not deserve Christ at all , who doth not prize Christ above all . Jesus Christ is an incomprehensible blessing ; whatever God can require for satisfaction , or we can desire for salvation , is to be found in Christ ; oh then let him be the highest in our esteem ; no writing shall please me , saith Saint Bernard , if I do not read the Name of Christ there . The Name of Christ is the only musick to a Christians ear , and the blood of Christ is the only cordial to a Christians heart .

2. If Jesus Christ be all , then make sure of Christ ; Branch . 2 never leave trading in Ordinances , till you have gotten this pearle of price ; in Christ there is the accumulation of all good things ; oh then let not your souls be quiet , till this bundle of myrrhe lie between your breasts , Cant. 1.13 . In other things we strive for a propriety ; This house is mine , these jewels are mine , and why not this Christ is mine ? There are only two words which will satisfie the soul , Deity and Propriety : Quid est Deus , si non est meus ? saith Austin . What was it the better for the old world they had an Ark , as long as they did not get into the Ark ? And that I may perswade all to get Christ , let me shew you what an enriching blessing Christ is .

1. Christ is bonum transcendens , a supreme good ; put what you will in the ballance with Christ , he doth infinitely out-weigh . Is life sweet ? Christ is better ! he is the life of the soul , Col. 3.4 . his loving-kindness is better than life , Psal. 63.3 . Are Relations sweet ? Christ is better ; he is the friend sticks closer than a brother .

2. Christ is bonum sufficiens , a sufficient good ; he who hath Christ , needs no more ; he who hath the Ocean , needs not the Cistern . If one had a Manuscript that contained all manner of learning in it , having all the Arts and Sciences , he need look in no other book ; so he that hath Christ , needs look no further . Christ gives grace and glory , Psal. 84.11 . The one to cleanse us , the other to crown us ; as Jacob said , It is enough , Joseph is yet alive , Gen. 45.28 . So he that hath Christ , may say , Luther . it is enough , vivit Christus , Jesus is yet alive .

3. Christ is bonum adaequatum , a sutable good ; in him dwells 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , all fulness , Col. 1.19 . He is bonum in quo omnia bona ; he is whatever the soul can desire ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Christ is beauty to adorn , gold to enrich , balm to heal , bread to strengthen , wine to comfort , salvation to crown ; Christ is quicquid appetibile ; if we are in danger , he is a shield ; if we are disconsolate , he is a Sun ; he hath enough in his wardrobe abundantly to furnish the soul .

4. Christ is bonum sanctificans , a sanctifying good ; he makes every condition happy to us , he sweetens all our comforts , and sanctifies all our crosses .

1. Christ sweetens all our comforts ; he turns them into blessings ; health is blessed , estate is blessed , relations are blessed . Christs love is as the pouring sweet water on flowres , which makes them cast a more fragrant perfume . A wicked man cannot have that comfort in outward things as a godly man hath ; he may possess more , but he enjoyes less ; he who hath Christ , may say , This mercy is reached to me by the hand of my Saviour , this is a love-token from him , an earnest of glory .

2. Christ sanctifies all our crosses , they shall be medicinal to the soul ; they shall work sin out , and work grace in ; Gods stretching the strings of his Viol , is to tune it , and make the musick better ; Christ sees to it that his people lose nothing in the Furnace but their drossie impurities * * Quod durum fuit pa●i , memi nisse dulce est Sen. Trag. .

5. Christ is bonum rarum , a rare blessing ; there are but few that have him ; the best things when they grow common , begin to be slighted ; when silver was in Jerusalem as stones , 1 Kings . 10.27 . it was apt to be trod upon ; Christ is a jewel that few are enriched with , which may both raise our esteem of him , and quicken our pursuit after him ; those to whom God hath given both the Indies , he hath not given them Christ ; they have the fat of the earth , but not the dew of heaven ; and among us Protestants , many who hear of Christ , but few that have him . Luke 4.25 . Many widows were in Israel in the dayes of Elias , when the heaven was shut up three years and six months , but unto none of them was Elias sent save unto Sarepta , a City of Sidon , unto a woman that was a widow . There are many in this City who have Christ sounded in their ears , but few who ha●e Christ formed in their hearts ; O how should we labour to be of this few ! they who are Christless , should be restless .

6. Christ is bonum selectum , a select choice good ; God shews more love in giving us Christ , than in giving us Crowns and Kingdoms . God may give us other things , and hate us ; but in giving Christ he bestows the highest pledge of his love ; God may give the men of the world bona scabelli , as Austin saith , the blessings of the foot-stool ; but in giving Christ to a man , he gives him bona Throni , the blessings of the Throne ; what though others have a crutch to lean on , if thou hast a Christ to lean on ! Abraham sent away the sons of the Concubines with gifts , but he gave all he had to Isaac , Gen. 25.5 . God may send away others with a little gold and silver ; but if he gives thee Christ , he gives thee all that ever he hath ; for Christ is all , and in all : Psal. 145.16 . Thou openest thy hand , and satisfiest every living thing ; in bestowing the world , God doth but open his hand ; but in bestowing Christ , he opens his heart ; Christ is a crowning blessing .

7. Christ is bonum fine quo nihil bonum ; he is such a good , as without which nothing is good ; without Christ health is not good , 't is fuel for lust ; riches are not good , they are golden snares ; Ordinances are not good ; though they are good in themselves , yet not good to us , they profit not ; they are as breasts without milk , as bottles without wine ; nay , they are not only a dead letter , but a savour of death ; without Christ they will damn us ; for want of Christ millions go loaded to hell with Ordinances .

8. Christ is bonum permanens , an enduring good ; other things are like the Lamp , which while it shines it spends ; the heavens shall wax old like a garment , Psal. 102.26 . — But Jesus Christ is a permanent good , with him are durable riches , Prov. 8.18 . They last as long as eternity it self lasts .

9. Christ is bonum diffusum , a diffusive , communicative good ; he is full , not only as a vessel , but as a spring , he is willing to give himself to us ; if indeed Christ should say , he would have nothing to do with us , we are not in his Commission , he is not sent to such sinners as we , then we might despair ; but he is willing that we should have him ; he calls , Come unto me all ye that are weary ; he would fain have the match made up between us and him ; oh that we were but as willing as Christ is ! Now then if there be all this variety of excellency in Jesus Christ * * Multifaria suav●tatis dul cedo exube●at in pectore Domini Jesu . Bern. , it may make us ambitiously desirous of an interest in him .

Quest. But how shall I get a part in Christ ?

Answ. 1. See your need of Christ , know that you are undone without him . How obnoxious are you to Gods eye ! how odious to his nature ! how obnoxious to his justice ! O sinner , how near is the Serjeant to arrest thee ! The Furnace of hell is heating for thee , and what wilt thou do without Christ ? 't is only the Lord Jesus can stand as a screen to keep off the fire of Gods wrath from burning thee . Tell me then , is there not need of Christ ? though Christ be offered to sinners , yet he will not have his love abused , he will not throw away himself upon such as see no need of him ; see thy self wounded , and then Christ that good Samaritan , will poure in wine and oyle into thy wounds ; think often of that Scripture , John 3.18 . He that believeth not , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is condemned already . He that dies in his sin , not laying hold on Christ by faith , is as sure to be condemned , as if he were condemned already .

2. Be importunate after Christ Lord , give me Christ or I die . As Acsah said to her father Caleb , Josh. 15.19 . Thou hast given me a South land , give me also springs of water . So should a poor soul say , Lord , thou hast given me an estate in the world , but this South-land will not quench my thirst , give me also springs of water . Give me those living springs which run in my Saviours blood ; Thou hast said , Let him that is athirst come , and whosoever wil let him take the water of life freely , Rev. 22.17 , 18. Lord , I thirst after Jesus Christ , nothing but Christ will satisfie me ; I am dead , I am damned without him , oh give me this water of life . When the blind man was importunate , Jesus stood still , Luke 18.40 . and wrought a cure upon him , verse 42. Christ cannot deny a praying soul . As the tender mother opens the breast when the child cries for it : so when an humble , thirsty sinner cries importunately to heaven , God will open the breast of free-grace , and say , Here , take my Christ , be satiated with him , let him be to thee all in all , both for food and medicine .

3. Be content to have Christ as Christ is offered , a Prince and a Saviour , Acts 5.31 . Be sure you do not compound or indent with Christ . Some would have Christ and their sins too . Is Christ all , and will you not part ●●th something for this all ? Christ would have you part with nothing , but what will damn you , if you keep , namely your sins . Vomit up this poyson by repentance , and Christ will pour in the wine of his blood to chear your heart .

There are some bid fair for Christ , they will part with some sins , but keep a reserve . Jacob would let all his sons go but Benjamin ; whereas if you leave but one sin in your heart , it will be as an Egge for Satan to brood upon . If a man part with many lovers , and retain the love but of one Harlot , he is an Adulterer : so if thou partest with many sins , and dost retain the love but of one sin , thou hast an adulterous heart , and Christ will not make up a match with thee . Doth that man think he shall have Christs love that feeds sinne in a corner ? O part with all for him who is all . Part with thy lusts , nay thy life if Christ calls .

3. It exhorts us not only to get Christ , but to labour Branch . 3 to know that we have Christ , Exhort . 1 John 2.3 . hereby we know that we know him . This reflex act of faith is more than the direct act . Some Divines call it sensus fidei , the perception , or sensible feeling of faith ; now concerning this knowledge that Christ is ours , which is the same with assurance , I shall lay down these four Corollaries or conclusions .

1. That this knowledge is feasible , it may be had , 1 John 5.13 . These things have I written to you that believe , that ye may know ye have eternal life , and that ye may believe on the Name of the Son of God . The meaning is , the Apostle wrote to these believers that they might know they were believers , and might be assured Christ was theirs . Indeed the Papists deny this certainty of knowledge ; it is inserted in one of their Canons , Anathema sit — Let him be Anathema , who holds assurance . But that we may arrive at it , I shall evince by these demonstrations .

1. Why else doth God bid us make our calling and election sure , 2 Pet. 1.10 . if assurance may not be had ? and to prove our selves whether we are in the faith , 2 Cor. 13.5 . if we cannot come to this knowledge that Christ is ours ? The Greek word there for proving 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifies to boar , or pierce thorow a piece of mettal to see whether it be gold within or no ; a Christian may thus pierce his heart by examination and self-reflection to see whether Christ be formed within him or no.

2. What are all the signes which the Scripture gives of a man in Christ but so many ciphers , if the knowledge of this interest may not be had ? 1 John 3.14 . We know that we have passed from death unto life because we love the brethren ; and 1 John 4.13 . Hereby we know that we dwell in him and he in us , because he hath given us of his Spirit . Here are two 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , evident characters of a man in Christ ; now these signs are in vain if assurance may not be arrived at .

3. There are some duties enjoyned in Scripture , which to perform is utterly impossible ; if the knowledge of an interest in Christ be not attainable ; we are bid to rejoyce in God , Phil. 4.4 . and to rejoyce in tribulation , 1 Pet. 4.13 . How can he rejoyce in suffering , who doth not know whether Christ be his or no ?

4. Why hath Christ promised to send the Comforter , John 14.16 . whose very work it is to bring the heart to this assurance , if assurance that Christ is ours may not be had ? Therefore in Scripture we read of the seal of the Spirit , Ephes. 1.13 . The earnest and first-fruits , 2 Cor. 1.22 . Rom. 8.23 . The promise of the Comforter were in vain , the earnest and witness of the Spirit were but phantasmes and nullities , if the assurance of union with Christ be not feasible .

5. Some of the Saints have arrived at this certainty of knowledge ; therefore it may be had . Job knew that his Redeemer lived , Job 19.25 . And Saint Paul had this assurance , 2 Tim. 1.12 . Gal. 2.20 . Yea , may some say , Paul was an eminent believer , a Christian of the first magnitude , no wonder if he had this jewel of assurance ! nay , but the Apostle speaks of it as a case incident to other believers , Rom. 8.35 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ? who shall separate us from the love of Christ ? He doth not say , Who shall separate me ? but us ! so that by all it appears that a believer may come to spell out his interest in Christ .

Caution 1. Not that the Saints have alwayes the Caution 1 fame certainty , or that they have such an assurance as excludes all doubtings and conflicts ; there will be flowings and ebbings in their comforts , as well as in their graces ; was it not so in David ? sometimes we hear him say , Gods loving-kindness was before his eyes , Psal. 26.3 . As it is a Proverbial speech , I have such a thing in my eye , I see it just before me ; but at another time , Where are thy loving-kindnesses ? Psal. 89.49 . A Christian hath not alwayes the same Plerophory ; Saint Paul at one time sets up the Trophies of victory , and sings his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or triumphant song . Rom. 8.37 . We are more than Conquerors . At another time how did the Plumes of his confidence fall ? and he was as a man in the midst of the Sea , strugling with the waves , and crying out for help , Rom. 7.24 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , O wretched man that I am , &c. A Saint in this life is like a ship at Anchor , which though safe , yet it may be sometimes tossed upon the water ; these doubtings and convulsions God suffers in his children sometimes , that they may long the more for heaven , where they shall have a constant spring-tyde of joy .

Caution 2. Not that all believers have the same assurance . Caution 2

1. Assurance is rather the fruit of faith , than faith : Now as the root of the Rose or Tulip may be alive , where the flowre is not visible ; so faith may live in the heart , where the flowre of assurance doth not appear ; yet this is sure , there is so much wrought in the heart of every believer by Gods Spirit as he can bottom his hope upon ; as for instance , a high prizing of Christ , an acquiescence in Christ , a rejoycing in his image , a delighting in his word ; the weakest believer hath so much to shew as he would not part with for a world .

2. Assurance is difficult to be obtained ; it is a rare jewel , but hard to come by ; not many Christians have this jewel .

1. God sees it good sometimes to with-draw assurance from his people , that they may walk humbly ; through the corruption of our nature we are apt to abuse the richest mercies ; the Moth breeds in the finest cloth , the Worm in the sweetest fruit ; pride is apt to breed in this sweet fruit of assurance . It is hard for Christians to want assurance , and be content ; and to have it , and be humble .

2. Satan doth what he can to way-lay and obstruct our assurance ; he is called the red Dragon , Rev. 12.3 . And how doth he trouble the waters of a Christians peace ? If the Divel cannot keep a believer from heaven , he will do what he can to keep him from an heaven upon earth ; he will wrack him with fears and disquiets . If he cannot blot a Christians evidence , yet sometimes he casts such a mist before his eyes , that he cannot read his evidence ; the Divel envies that God should have any glory , or the soul any comfort .

3. That we want assurance , the fault for the most is our own ; we walk carelesly , neglect our spiritual watch , let go our hold of promises , comply with temptations ; no wonder then if we walk in darkness , and are at such a loss , that we cannot tell whether Christ be ours or no ; our uneven carriage grieves the Spirit , whose work it is to seal up assurance ; if we quench the graces of the Spirit , no wonder if God quench the comforts of the Spirit .

3. Assurance is very sweet ; this wine of Paradise chears the heart ; how comfortable is Gods smile ! the Sun is more refreshing when it shines out , then when it is hid in a cloud ; for want of this knowledge Christ is ours ; we often hang our Harps upon the Willows , and sit as Israel by the Rivers weeping , Psal. 137.1 , 2. A man that hath a rich Mine of gold in his Field , yet if he doth not know it is there , he cannot take the comfort of it . One that hath a great Estate befallen him beyond the Seas , yet if ignorant of it , he is as if he had no such Estate . Hagar had a Well of water by her , but her eyes being held that she saw not the Well , she sat weeping ; it is the knowledge of an interest gives comfort . Luke 1.47 . My spirit rejoyceth in God my Saviour ; not a Saviour , but my Saviour . The Rabbins say that Moses dyed with a kiss from Gods mouth ; he that knows Christ is his , hath a kiss from Christs lips , he dyes triumphing ; assurance puts a man in heaven before his time .

4. Assurance is very useful , it will put us upon service for Christ .

1. It will put us upon active obedience ; assurance will not ( as the Papists say ) breed security in the soul , but agility ; it will make us mount up with wings , as Eagles , in holy duties ; faith makes us living , assurance make us lively ; if we know that Christ is ours , we shall never think we can love him enough , or serve him enough . 2 Cor. 5.14 . The love of Christ constrains us . Assurance is like wings to the Bird , like oyle to the Lamp , like weights to the Clock , it sets all the wheels of obedience a going ; assurance is a whetstone to the graces , it stirs up hope , love , zeal ; faith makes a Christian walk , 2 Cor. 5.7 . assurance makes him run : Nehem. 8.10 . The joy of the Lord is your strength . Assurance breeds such joy in the soul , as doth derive and issue forth strength for duty .

2. Assurance will put us upon passive obedience : Rom. 5.3 , 5. We glory in tribulation , because the love of God is shed abroad in our hearts . He that hath Christs love shed into his heart , will be willing to shed his blood for Christ ; he who knows Christ is his , will come to him with Peter upon the waters ; he comforts himself with this , though he lose all for Christ , he shall find all in Christ . Mr. Fox speaks of a woman in Queen Maries dayes , who when the adversaries threatned to take her husband from her , she answered , Christ is my husband ; when they threatned to take away her children , she answered , Christ is better to me than ten sons ; when they threatned to take away all from her , saith she , Christ is mine , and you cannot take away him from me ; that man who is assured Christ is his , will hazard the loss of all for him ; he knows though he may be a loser for Christ , he cannot be a loser by Christ ; for Christ is all , and in all . No wonder Saint Paul was willing to be bound , and dye for Christ , Acts 21.13 . when he knew that Christ loved him , and had given himself for him , Gal. 2.20 . Though I will not say Paul was proud of his chain , yet he was glad of it , he wore it as a chain of pearle .

Quest. Quest. But how shall I get this jewel of assurance ?

Answ. Answ. 1. Make duty familiar to you ; when the Spouse sought Christ diligently , she found him joyfully , Cant. 3.4 . The Ordinances are the Lattice where Christ looks forth , and gives the soul a smiling aspect . As Christ was made known to his Disciples in the breaking of bread , Luke 24.35 . so in the use of holy Ordinances , in the breaking of bread , Christ makes a glorious discovery of himself to the soul . Christs parents found him in the Temple , Luk. 2.46 . They who would find Christ with comfort , and have the kisses of his lips , shall be sure to meet with him in the Temple .

2. Preserve the virginity of conscience ; when the glass is foule you will not poure wine into it , but when it is clean ; so when the soul is cleansed from the love of every sin , now God will poure in the sweet wine of assurance * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Socrat. . Hebr. 10.22 . Let us draw near in full assurance of faith , having our hearts sprinkled from an evil conscience . Guilt clips the wings of joy ; he who is conscious to himself of secret sin , cannot draw near to God in full assurance ; he cannot come with boldness , but blushing ; he cannot call God Father , but Judge ; assurance is a flowre that grows only in a pure heart ; before David prayes for joy , he first prayes for a pure heart . Psal. 51.10 . Create in me a clean heart O God .

3. Be much in the actings of faith ; the more active the childe is in obedience , the sooner he hath his fathers smile ; if faith be ready to dye , Rev. 3.2 . if it be like Armour hung up , or like a sleepy habit in the soul , never look for assurance . God will not speak peace to thee when thou art asleep ; it is the lively faith which flourisheth into assurance . Abraham had a vigorous , sparkling faith . Rom. 4.18 . who against hope believed in hope . That is against the hope of sense he believed in the hope of the promise ; and how sweetly doth God manifest himself to Abraham ? he calls him his friend , he makes him of his Cabinet-counsel , Gen. 18.17 . Shall I hide from Abraham the thing which I do ? Wouldst thou have Christ reveal his love to thee ? k●ep faith upon the wing ; this is the Bird which soars aloft , and plucks a bunch of grapes from the true Vine .

4. If Christ be all , then make him so to Branch . 4 you .

1. Make Christ all in your understanding , be ambitious to know nothing but Christ . 1 Cor. 2.2 . For I determined not to know any thing among you save Jesus Christ . The Greek word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I judged not ; I did not think any thing in my judgement worth knowing in comparison of Christ . Austin saith of Cicero , he liked his eloquence , but he could not take so much delight in reading him , quia Nomen Christi non erat ibi , because he could not finde the Name of Christ there ; what will all other knowledge avail a man at his death , who is ignorant of Christ ? — Si Christum nescis , nihil est si coetera noscis . — What is it to have knowledge in Physick ? to be able with Esculapius and Galen to discourse of the causes and symptomes of a disease , and what is proper to apply , and in the mean time to be ignorant of the healing under Christs wings ? What is it to have knowledge in Astronomy , to discourse of the Stars and Planets , and to be ignorant of Christ that bright morning star which leads to heaven ? what is it to have skill in a shop , and ignorant of that commodity which doth both enrich and crown ? what is it to be versed in Musick , and to be ignorant of Christ , whose blood makes atonement in heaven , and musick in the conscience ? what is it to know all the stratagems of War , and to be ignorant of the Prince of peace ? O make Christ all , be willing to know nothing but Christ ; though you may know other things in their due place , yet know Christ in the first place ; let the knowledge of Jesus Christ have the preheminence ; as the Sun among the lesser Planets .

This is the crowning knowledge , Prov. 4.18 . The prudent are crowned with knowledge .

1. We cannot know our selves unless we know Christ ; he it is who lights us into our hearts , and shews as the spots of our souls , whereby we abhor our selves in dust and ashes . Christ shews us our own vacuity and indigency ; and untill we see our own emptiness , we are not fit to be filled with the golden oyle of mercy .

2. We cannot know God , but through Christ , 2 Cor. 4.6 . Out of Christ God is terrible , he is a consuming fire ; it is through Christ that we know God as a friend ; oh then treasure up the knowledge of Christ ; he is the golden ladder by which we ascend to heaven ; to be ignorant of Christ , is as if a man were poysoned , and there were an herb in the garden could cure him , but he is ignorant of that herb .

2. Make Christ all in your affections .

1. Desire nothing but Christ , he is the accumulation of all good things . Ye are compleat in him , Col. 2.10 . Christ is the Christians perfection ; what should the soul desire less ? what can it desire more * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ignatius . ? Psal. 73.25 . Whom have I in heaven but thee ? and there is none upon earth that I desire besides thee . David had his Crown and his Throne to delight in ; I but it was the presence of Christ he chiefly thirsted after ; without Christ all his other comforts were not only emptiness , but bitterness .

2. Love nothing but Christ ; love is the choycest affection , it is the purest stream of the soul , it is the richest jewel the creature hath to bestow ; oh if Christ be all , love him better than all ; let your Rivers still run into this golden Sea . Every mans heart is set upon his treasure ; in Christ there are unsearchable riches , Ephes. 3.8 . Though the Angels have lived so long in heaven , yet to this day they know not how rich Christ is . Take the most precious pearle or Diamond that is , and the Jeweller can set the full value of it ; he can say , This is worth so much , and no more ; but the riches of Christ are unsearchable , it cannot be said he is worth so much , and no more ; neither man or Angel are able to set the full value of the pearle of price ; and shall not Jesus Christ lie nearest our hearts ? shall he not have the cream of our love ?

Consider 1. If you love other things , when they dye your love is lost ; but Christ lives for ever to requite your love .

2. You may love other things in the excess , but you cannot love Christ in the excess . MARY LOVED MUCH , Luke 7.47 . but not too much ; if Christ cannot be prized enough , he cannot be loved too much ; the Angels in heaven cannot love Christ to his worth .

3. When you love other things , you love that which is worse than your selves ; if you love a fair house , a pleasant garden , a curious picture , these things are worse than your selves ; if I would love any thing more intensly and ardently , it should be something which is better than my self , and that is Jesus Christ . He who is all , let him have all ; give him your love who desires it most , and deserves it best .

— Minus te amat qui aliquid tecum amat . —

3. Make Christ all in your abilities , do all in his strength . Ephes. 6.10 . Be strong in the Lord , and in the power of his might . When you are to resist a tentation , to mortifie a corruption , do not go out in your own strength , but in the strength of Christ : Be strong in the Lord . Some go out to duty in the strength of parts , and go out against sin in the strength of resolutions , and they come home foiled . Alas ! what are our resolutions , but like the green wit hs which did binde Sampson ! a sinful heart will soon break these ; do as David when he was to go against Goliah , saith he , I come to thee in the Name of the Lord . So say to thy Goliah-lust , I come to thee in the Name of Christ . Then we conquer , when the Lyon of the Tribe of Judah marcheth before us ; Christ is called an horn of salvation , Luke 1.69 . The strength of a creature lies in his horn ; so the strength of a believer lies in this horn of salvation : Oh make Christ all , do all in his strength . The Bird may as well flie without wings , as we can do any thing prevailing without Christ . 1 Sam. 2.9 . For by strength shall no man prevail .

4. Make Christ all in your aimes , do all to his glory , 1 Pet. 4.11 . Let Christ be the center to which all the lines of your actions are drawn ; the hypocrite pretends Christ , but drives on some self-interest , Hos. 10.1 . He is like one who pretends to woe for his friend , but is a sutor for himself . Simon Magus would have given money for the gift of the Holy Ghost , Acts 8.18 . but probably the reason was , because he intended to have sold that gift to others ; how many make the Name of Christ a stirrup to get into the saddle of honour and preferment ? it is well if some have not made the Crown delinquent for its jewels , and the Church for its Lands . The squint-ey'd hypocrite is the Divels wind-fall ; oh make Christ all in your aimes and designs ; in every action propound this question , Will this make for the honour of Christ ? will this bring any Revenues into his Exchequer ? how happy were it if it might be said of us , as the Angel speaks to the two Maries , Matth. 28.5 . I know that ye seek Jesus which was crucified ! If a man doth not take a right aime , he can never hit the mark ; he who doth not aime at Gods glory , can never hit the mark of his own salvation .

5. Make Christ all in your affiance , trust to none but Christ for salvation ; the Papists make Christ something , but not all ; they trust partly to Christ , and partly to their own merits ; they pray to Christ and Angels ; to Christ as a Mediator of Redemption , and to Angels as Mediators of Intercession ; they invocate the Virgin Mary for mercy , so mingling her milk with Christs blood ; but what is given to others superstitiously , is taken from Christ sacrilegiously ; they have their Masses , Pennance , extream unction ; they confess ind●ed Christs blood doth wholly sati●fie for Original sin , but sins after Baptisme committed , they have fountains of their own to wash in . The Eagles feathers will not mix with other feathers ; Christ will not endure to have his blood mixed either with the merits of Saints , or prayers of Angels . Christ will be all in all , or nothing at all .

And is there not naturally a spice of Popery in our hearts ? we would be grafting happiness upon the stock of our own righteousness ; every man ( saith Luther ) is born with a Pope in his heart . How ready are we to Idolize our duties and graces , and to draw so much from the stream , as to neglect the Spring ! Oh make Christ all in regard of recumbency ; let him be your City of refuge to flie to , your Ark to trust to . It was a good speech of Luther , If I could keep the whole Moral Law , I would not trust to this for justification , I would vail and stoop to Christs merits .

6. Make Christ all in your joy . Gal. 6.14 . God forbid that I should glory , save in the Cross of our Lord Jesus Christ . Luke 1.47 . My spirit rejoyceth in God my Saviour . The Virgin Mary did not so much rejoyce that she was Christs Mother , as that Christ was her Saviour ; she did not so much rejoyce that Christ was conceived in her womb , as that he was formed in her heart ; how glad was Simeon when he had taken Christ in his arms ! Luke 2.29 . How chearful may that man be who hath taken Christ in the arms of his faith ? The wise men when they saw the star , rejoyced with exceeding great joy , Matth. 2.10 . O Christian , hast thou seen the Lord Jesus ? hath this morning Star shined into thy heart with its enlightning , quickning beams ? then rejoyce , and be exceeding glad . Shall others rejoyce in the world , and will not you rejoyce in Christ ? how much better is he than all other things ? God hath given the men of the world a Crutch to lean on , he hath given thee a Christ to lean on ; oh rejoyce in Christ ! Shall the Malefactor rejoyce , and shall not the Favourite rejoyce ? it reflects disparagement upon Christ when his Saints are sad and drooping ; is not Christ yours , what would you have more ?

Object . 1. But saith one , I am low in the World , Object . 1 and that takes off the Chariot wheels of my joy , and makes me drive heavily ?

Answ. But hast thou not Christ ? and is not Christ all ? Answ. Psal. 16.5 , 6. The Lord is the portion of my inheritance , and of my cup , the lines are fallen unto me in pleasant places , yea , I have a goodly heritage . Christ is omnibus Thesauris opulentior , an inexhaustible Treasury ; Aug. and he who by faith is united to him , hath a title to all Christs riches . A beggar being married to a Prince , she hath a right and title to all his Revenues .

Object . 2. If indeed I knew Christ were mine , then I Object . 2 could rejoce , but how shall I know that ?

Answ. 1. Is thy soul fill'd with anhelations and pantings after Christ ? Answ. dost thou desire as well water out of Christs sides to cleanse thee , as blood out of his sides to save thee ? These sighs and groans are stirred up by the Spirit of God , by the beating of this pulse judge of the life of faith in thee ; a wicked man hath none of these breathings after Christ . Job 21.14 . They say unto God depart from us . Christ and grace are dead commodities , they care not for them ; if the heart move Christ-ward , the Spirit as a divine loadstone hath been drawing it .

2. Hast thou given up thy self by an universal subjection to Christ ? art thou his not only by education , but dedication ? this is a good sign that Christ is thine . Psal. 27.8 . When thou saidst , Seek ye my face , my heart said unto thee , Thy face Lord will I seek .

Branch . 5 5. Be thankful for Christ ; God hath done more for you in giving you Christ , than if he had set you with the Princes of the earth , Psal. 113.8 . He hath done more for you , than if he had made you Angels ; for by vertue of your marriage-union with Ghrist , you are richer than the Angels . O be thankful for Christ ; God in giving you Christ , hath done more for you , than if he had given you the whole world ; he can make more worlds , but he hath but one Son ; as Naomi said to her Daughters , Ruth 1.11 . Are there yet any more sons in my womb ? Hath God any more sons to give ? in short , God cannot give a greater gift than Christ ; for in giving Christ , he gives himself to us ; and all this calls aloud for thankfulness .

Use 4 Use ult . Here is a breast of comfort to every man that hath Christ , Consol. Christ is all , it is good lying at this fountain head . When a Christian sees a deficiency in himself , he may fee an all-sufficiency in his Saviour . Happy is that people whose God is the Lord . Psal. 144. ult. That servant need not want , who hath his Masters full purse at command ; he need not want , who hath Christ ; for Christ is all and in all . What though the Fig-tree doth not flourish , if thou hast Christ the Tree of life , and all fruit growing there ? In the houre of death a believer may rejoyce , when he leaves all , he is possessed of all , as Ambrose said to his friend , I fear not death because I have a good Lord . So may a godly man say , I fear not death because I have a Christ to go to ; death will but carry me to that torrent of divine pleasure which runs at his right hand for ever more . I will end with that 1 Thes. 4.18 . Wherefore comfort one another with these words .

MATTH. 16.26 .

For what is a man profited if he shall gaine the whole world and lose his own soul ? or what shall a man give in exchange for his soul ?

The preciousnesse of the Soul .

EVery man doth carry a treasure about him , a DIVINE SOUL , and that this Jewel should not be undervalued , our Saviour here sets a price upon it , he laies the soul in ballance with the whole world , and being put in the scales , the soul weighs heaviest . What is a man profited if he gain the whole world and lose his own soul ?

The world is a stately fabrick , enriched with beauty and excellency , it is like a curious piece of Arras , set about with divers colours ; 't is a bright Myrror , and Christal in which much of the wisdom and majesty of God is resplendent ; But as glorious as this world is , every man doth carry a more glorious world about him , a precious soul . Magna res est anima . — It would banquer the world to give half the price of a soul ; it will undo the world to buy it , and it will undo him that shall sell it . If we can save our souls , though we lose the world , it is a gainful losse ; if we lose our souls , though we gain the world , our very gains will undo us . For what is a man profited if he shall gain the whole world , and lose his own soul ? or what shall a man give in exchange for his soul ?

The words branch themselves into these five parts .

1. A supposal of a purchase , if a man shall gain . The Proposition is hypothetical , Christ doth not say he shall gain , but puts a case , if he shall gain , it is not a certain purchase : 'T is only supposed .

2. The purchase it self , the world .

3. The extent of the purchase , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the whole world , the world with all its revenues and perquisits .

4. The tearms of this purchase , he shall lose his soul . not that his soul shall be annihilated ( that were happy ) but he shall lose the end of his creation ; he shall misse of glory , he shall lose his soul . And the losse of the soul is amplified by two things .

First , the Propriety , his own soul , that which is nearest to him , that which is most himself ; subjectum á praestantiori , the soul is the most noble part , it is the man of the man , he shall lose his own soul .

Secondly , the irrecoverablenesse of the losse , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; What shall a man give in exchange for his soul ? The words are a Miosis , there is lesse said , and more intended . What shall he give ? as if Christ had said , alas , he hath nothing to give ; or if he had something to give , yet nothing will be taken for it ; the soul cannot be exchanged , there shall be no bail , or mainprize taken for it . What shall a man give in exchange for his soul ?

5. Our Saviours Verdict upon this purchase , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . for what is a man profited ? as if Christ had said , he will have an hard bargain of it , he will repent him at last , 't is but the fools purchase : for what is a man profited , & c ?

The observation is , Doctr. that the soul of man is a jewel more precious than a world ; all souls are of one price : in this sence that maxim in Philosophy holds true , all souls are alike † The soul of Prince & Peasant , all are equal ; * * Anima rationales sunt aequales . & every soul of more value than a world . For the illustration of the Doctrine there are two things to be demonstrated .

First , That the soul is very precious .

Secondly , That it is more precious than a world .

1. That the soul is very precious . What Job saith of Wisdom , I may fitly apply to the soul . Man knows not the price thereof , it cannot be vallued with the gold of Ophir , with the precious Onyx , or the Saphire , the gold and the Chrystal cannot equal it , and the exchange of it shall not be for jewels of fine gold , Job 28.13 , 16 , 17. The soul is the glory of the Creation . The inscription of it may be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The soul is a beam of God ; it is a sparkle of celestial brightnesse , as Damascen calls it ; it is ( according to Plato , ) a Glasse of the Trinity . There is in the soul an Idaea , and resemblance of God : an Analogy of Similitude not proportion as the Schoolmen speak . If David did so admire the rare texture and workmanship of his body , Psal. 139.13 , 15. I am wonderfully made , I was curiously wrought in the lowest parts of the earth . If the Cabinet be so curiously wrought , what is the Jewel ? how richly and gloriously is the soul embroydered ! it is divinely inlaid and enamel'd . The body is but the sheath , Dan. 7.15 . I was grieved in the midst of my body , in the Chalde it is , in the midst of my sheath . The most beautiful body is but like a velvet sheath , the soul is the blade of admirable mettal . The soul is a sparkling Diamond set in a rig of clay . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. The soul is a vessel of honour * * Macarius . ; God himself is serv'd in this vessel . The soul is the bird of Paradise that soars aloft : it may be compared to the wings of the Cherubims , it hath a winged swiftnesse to fly to heaven . The soul is Capax beatitudinis , capable of communion with God and Angels * * Bern. . The soul is Gods house he hath made to dwell in , Heb. 3.6 . The Understanding , Will , and Affections are the three stories in this house . What pity is it that this goodly building should be let out , and the Divel become Tenant in it . The preciousnesse of the soul is seen in two particulars .

It hath 1. An intrinsecal worth . 2. An estimative worth .

1. The soul hath an intrinsecal worth . Which appears in two things .

1. Spirituality . 2. Immortality .

1. Spirituality . The soul is a spiritual substance . 'T is a saying among the Ancients , our souls are tempered in the same mortar with the heavenly spirits * * In eodem cratere temperatas esse animas nostras cum caelestibus . . Now the soul is spiritual three manner of wayes .

In its Essence . Object . Operation .

1. The soul is spiritual in its Essence . God breathed it in , Gen. 2.7 . It is a sparkle lighted by the breath of God . The soul may be compared to the spirits of the wine , the body to the dregs : the spirits are more pure refined part of the wine , such is the soul ; the body is more feculent , the soul is the more refined , sublimated part of man . Mistake me not , when I say the soul is spiritual , and that it is a beam of God , I do not mean that it is of the same substance with him ; as Servetus , Ofiander , and others have held ; for when it is said God breath'd into man the breath of life , they erroneously thought that the soul being infused did convey into man the spirit and substance of God , which opinion is absurd and sinful : For if the soul should be part of the Divine Essence , then it will follow that the Essence of God should be subject not only to change and passion , but which is worse , to sin , which were blasphemy to assert ; so that when we say the soul is spiritual , the meaning is , God hath invested it with many noble endowments , he hath made it a mirror of beauty , and printed upon it a surpassing excellency ; as the Sun shining upon a Chrystal , conveys its beauty , not its being .

2. The soul is spiritual in its object , it contemplates God and heaven ; God is the orb and center where the soul doth fix ; if you could lift up a stone into the highest Region , though it did break in an hundred pieces , it would fall to its center . God is the terminus ad quem , the soul moves to him , as to its rest . Psal. 116.7 . Return to thy rest O my soul . He is the Ark to which this Dove flies ; nothing but God can fill an heaven-born soul ; if the earth were turned into a globe of gold , it could not fill the heart , it would still cry , Give , Give . The soul being spiritual , God only can be the adequate object of it .

3. The soul is spiritual in its operation , it being immaterial , doth not depend upon the body in its working . The senses of seeing , hearing , and the rest of those Organs of the body , cease and dye with the body , because they are parts of the body , and have their dependance on it ; but the soul ( as Aristotle saith ) hath a nature distinct from the body , it moves and operates of it self though the body be dead , and hath no dependance upon , or coexistence with the body . Thales Milesius an ancient Philosopher defines the soul , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : He calls the soul a self-movable , it hath an intrinsecal principle of life and motion , though it be separate from the body . And thus you have seen the souls spirituality .

2. The preciousness of the soul appears in its immortality . There are some that say the soul is mortal ; indeed it were well for those who do not live like men , if they might dye like beasts ; but as Julius Scaliger well observes , it is impossible for any thing of a spiritual , uncompounded nature , to be subject to death and corruption , the souls of believers are with Christ after death , Phil. 1.23 Oecolampadias said to his friend who came to visit him on his death-bed , Good news , I shall be shortly with Christ my Lord . And the devout soul shall be ever with the Lord , 1 Thes. 4. ult. The Heathens had some glimmerings of the souls immortality . Cicero saith that the Swan was dedicated to Apollo , because she sings sweetly before her death ; by which Hieroglyphick they intimated the joyfulness of vertuous men before their death , as supposing the Elizian delights , which they should alwayes enjoy after this life . And we read it was a custom among the Romans , that when their great men dyed , they caused an Eagle to flie aloft in the Ayre , signifying hereby that the soul was immortal , and did not dye as the body .

The souls immortality may be proved by this Argument , That which is not capable of killing , is not capable of dying ; but the soul is not capable of killing ; our Saviour Christ proves the minor proposition , that it is not capable of killing . Luke 12.4 . Fear not them that kill the body , and after that have no more that they can do . Therefore the soul not being capable of killing , is not in a possibility of dying ; the essence of the soul is Metaphysical , it hath a beginning , but no end ; it is eternal , a parte post . The soul doth not wax old * * Anima non senescit . , it lives for ever , which can be said of no sublunary created glory . Worldly things are as full of mutation as motion , and like Jonah's Gourd , have a worme eating at the root .

2. The soul hath an estimative worth .

1. Jesus Christ hath set an high value and estimate upon the soul ; he made it , and he bought it , therefore he best knows the price of it . He did sell himself to buy the soul . Zach. 11.12 . They weighed for my price thirty pieces of silver . Nay , he was content not only to be sold , but to dye ; this inhanceth the price of the soul , it cost the blood of God . Acts 20.28 . 1 Pet. 1.19 . Ye were not redeemed with corruptible things as silver and gold , but with the precious blood of Christ . God must dye , that the soul may live ; the heir of heaven was morgaged , and laid to pawn for the soul of man . What could Christ give more than himself ? what in himself dearer than his blood ? O precious soul , that hast the image of God to beautifie thee , and the blood of God to redeem thee ! Christ was the Priest , his Divine Nature the Altar , his blood the sacrifice which he did offer up as an atonement for our souls . Now reckon what a drop of Christs blood is worth , and then tell me what a soul is worth .

2. Satan doth value souls , he knows their worth ; he saith as the King of Sodom did to Abraham , Give me the persons , and take the goods to thy self . So saith Satan , Give me the Persons . He cares not how rich you are , he doth not strive to take away your estates , but your souls . Give me the persons saith he , take you the goods ; whence are all his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his warlike stratagems , his subtile snares , but to catch souls ? Why doth this Lyon so roar but for his prey ? he envies the soul its happiness ; he layes the whole train of tentation to blow up the whole Fort-royal of the soul . Why doth he lay such sutable baits ? he allures the ambitious man with a Crown , the covetous man with a golden apple ; the sanguine man with beauty ; why doth he tempt to Dalilah's Lap , but to keep you from Abrahams bosome ? Latet anguis in herba . The Divel is angling for the precious soul ; to undo souls is his pride ; he glories in the damnation of souls ; it is next to victory to dye revenged . If Sampson must dye , it is some comfort that he shall make more dye with him ; if Satan that Lyon must be kept in his hellish Den , it is all the heaven he expects , to reach forth his paw , & pull others into the Den with him .

2. Having shewed you the souls preciousness ; the next thing to be demonstrated , is , that the soul is more precious than a world : 't is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The world is made of a more impure lump ; Rudis indigestaque moles ; The world is of a courser make , of an earthly extract ; the soul is heaven-born , of a finer spinning , of a more noble descent ; the world is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ as Origen calls it , a great Book o● Volume , wherein we read the Majesty and Wisdom of him that made it ; but the soul is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Image of God , Gen. 1. The soul is a studied piece ; when God made the world , it was but fiat , let it be , and it was done ; but when he made the soul , all the persons in the Trinity sate together at the Councel-table , Gen. 1.26 . Come let us make man in our own likeness . The soul is a Glass wherein some Rayes of Divine Glory shine , much of God is to be seen in it ; though this glass be cracked by the fall , yet it shall one day be perfect ; we read of spirits of just men made perfect , Hebr. 12.23 . The soul since the fall of Adam , may be compared to the Moon in its conjunction , very much obscur'd by sin ; but when it is sanctified by the Spirit , and translated from hence , it shall be as the Moon in the full , it shall shine forth in its perfect glory .

1. If the soul be so precious , see then what that Use 1 worship is that God doth expect and accept ; namely , Inform. that which comes from the more noble part of the soul . Branch . 1 Psal. 25.1 . To thee O Lord do I lift up my soul . David did not only lift up his voyce , but his soul ; though God will have the eye and the knee , the service of the body ; yet he complains of them that draw near with their lips , when their hearts were far from him , Isa. 29.13 . * * Neque enim in Sacrificiis munera eorum , sed corda intueba●ur Deus . Cypr. The soul is the jewel ; David did not only put his Lute and Viol in tune , but his soul in tune to praise God . Psal. 103.1 . Bless the Lord O my soul ; his affections joyning together in worship made up the consort . The soul is both Altar , Fire and Incense ; it is the Altar on which we offer up our prayers , the Fire which kindles our prayers , and the Incense which perfumes them . Gods eye is chiefly upon the soul ; bring an hundred dishes to Table , he will carve of none but this ; this is the savoury meat he loves He who is best , will be served with the best ; when we give him the soul in a duty , now we give him the flowre and the cream ; by an holy Chymistry we still out the spirits . A soul inflamed in service , is the cup of spiced wine , and the juyce of the Pomgranate , which the Spouse makes Christ to drink off * * Cant. 8.2 . ; without the worship of the soul , all our Religion is but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , bodily exercise , 1 Tim. 4.8 . which profits nothing ; without the soul we give God but a carcass . What are all the Papists Fastings , Pennance , Pilgrimages , but going to hell in more pomp and state ? What are the Formalists prayers , which do even cool between his lips , but a dead devotion ? It is not sacrifice , but sacriledge ; he robs God of that which he hath a right to , his soul .

Branch . 2 2. If the soul be so precious , then of what precious account should Ordinances and Ministers be ?

1. Ordinances they are the golden ladder by which the soul climbs up to heaven , they are conduits of the water of life . O how precious should these be to us ! they that are against Ordinances , are against being saved .

2. Of how precious account should Ministers be , whose very work is to save souls ; their feet should be beautiful .

1. Their labours should be precious ; they are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 2 Cor. 6.1 . They labour with God , and they labour for your souls ; all their sweat , their tears , their prayers are for you ; they woe for your souls , and oftentimes spend their lives in the suit .

2. Their liberties should be precious . Constantine was a great honourer of the Minstry ; if indeed you see any of them who are of this holy and honourable function , like that drug the Physitians speak of , which is hot in the mouth , but cold in operation ; if you see them either idle or ravenous , if they do not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , divide the Word rightly , and live uprightly , censure and spare not . God forbid I should open my mouth for such . In the Law the lips of the Leper were to be covered ; that Minister who is by office an Angel , but by his life a Leper , ought to have his lips covered , he deserves silencing . A good Preacher , but a bad liver , is like a Physitian that hath the plague ; though his advice and receits which he gives may be good , yet his plague infects the Patient ; so though Ministers may have good words , and give good receits in the Pulpit , yet the plague of their lives infects their people . If you finde a Hophni and Phineas among the sons of Levi , whose unholy carriage makes the offering of God to be abhorred , you will save God a labour in ejecting them ; but be sure you distinguish between the precious and the vile ; while you let out the bad blood , have a care to preserve the heart-blood ; while you purge out the ill humours , do not destroy the spirits ; while you are taking away the snuffs , do not eclipse the lights of Gods Sanctuary ; it is a work fit for a Julian to suppress the Orthodox Ministry , and open the Temple of the Idol . The Romans sacked the City of Corinth , and raz'd it down to the ground for some incivility offered to their Ambassador . God will avenge the affronts offered to his Ministers , Psa. 105.15 . Oh take heed of this ; if souls be of such infinite value , how precious should their liberties be , whose very design and negotiation is to save souls ? 1 Tim. 4.16 . Jude 23.

1. If the soul be so precious , take heed of abusing Use 2 your souls . Exhort . Socrates exhorted young men that they should look their faces in a glass , and if they saw they Branch . 1 were fair , Caverent ne quid ea pulchritudine indignum committerent , they should have a care to do nothing unworthy of their beauty . Christians , God hath given you souls that sparkle with divine beauty ; oh do nothing unworthy of these souls , do not abuse them : There are foure sorts of Persons that abuse their souls .

1. They that degrade their souls .

1. That set the world above their souls ; who pant after the dust of the earth , Amos 2.7 . As if a mans house were on fire , and he should take care to preserve the lumber , but let his childe be burnt in the fire .

2. That make their souls Lackies to their bodies . The body is but the brutish part , the soul is the angelical ; the soul is the Queen-regent , who is adorned with the jewels of knowledge , and sways the Scepter of liberty ; oh what pity is it that this excellent soul should be made a vassal , and be put to grinde in the Mill , when the body in the mean time sits in a Chair of State ! Solomon complains of an evil under the Sun , Eccles. 10.7 . I have seen servants upon horses , and Princes walking as servants upon the earth . Is it not an evil under the Sun to see the body riding in pomp and triumph , and the soul of man that royal and heaven-born thing , as a Lacky walking on foot ?

2. They abuse their souls , that sell their souls .

1. The covetous person sells his soul for money ; as it is said of the Lawyer , he hath linguam venalem , a tongue that will be sold for a Fee ; so the covetous man hath animam venalem , a soul that is to be set to sale for money . Achan did sell his soul for a wedge of gold . Judas did sell his soul for silver ; Judas sold cheap penny-worths ; for thirty pieces he did sell Christ , who was more worth than heaven ; and his own soul , which was more worth than a world ! how many have damn'd their souls for money ? 1 Tim. 6.9 , 10. It is observed that the Eagles quills or feathers mixed with Hens feathers , will in time consume them ; such is the world to the soul ; if you mix these earthly things with your souls , and let them lie too near you , they will in time consume and undo your souls .

2. The ambitious person sells his soul for honour ; as Alexander the sixth did sell his soul to the Divel for a Popedom ; and what is honour but res imaginaria ? a Torch lighted by the breath of people , with the least puff of censure blown out ! Miserum est alienae incumbere famae . How many souls have been blown to hell with the winde of popular applause ?

3. The voluptuous person sells his soul for pleasure . Heliogabalus drowned himself in sweet water ; so many drown their souls in the sweet perfumed waters of pleasure . Plato calls pleasure the bait that catcheth souls : Ea capiuntur ut pisces hamo . Pleasure is a silken halter , a flattering Divel , it kills with embracing .

3. They abuse their souls that poyson their souls ; error is a sweet poyson , Ignatius calls it the invention of the Divel * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ignat. Epist. 2. ad . Trallianos . . A man may as well damn his soul by error as vice , and may assoon go to hell for a drunken opinion , as for a drunken life .

4. They abuse their souls , that starve their souls ; these are they that say they are above Ordinances ; but sure we shall not be above Ordinances , till we are above sin . The Apostle saith , that in the blessed Sacrament we are to remember the Lords death , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , till he come , 1 Cor. 11.26 . That is , untill Christ comes to judgement . How then can any omit Sacraments without a contempt and affront offered to Christ himself ? if Sant Paul and the Apostles , those Gyants in grace , needed the Lords Supper to confirme and corroborate them , much more do we need such holy Ordinances , who have but an infant-faith ; but Satan likes these fasting dayes , he would have men fast from Ordinances ; if the body be kept from food , it cannot live long .

Branch . 2 2. If the soul be so precious a thing , take heed you do not lose your souls ; consider what a loss it is , as appears in two things .

1. It is a foolish loss to lose the soul . Thou fool , this night thy soul shall be required of thee , Luk. 12.20 . It is a foolish loss to lose the soul , in a three-fold respect .

1. Because there is a possibility of saving the soul ; we have time to work in , we have light to work by , we have the Spirit offering us help . The soul is like a ship laden with jewels , the Spirit is a gale of winde to blow ; if we would but loosen anchor from sin , we might arrive at the Port of happiness .

2. It is a foolish loss , because we lose the soul for things of no value ; worldly things are infinitely below the soul , they are non entia . Prov. 23.5 . Wilt thou set thine eyes on that which is not ? The world is but a bewitchery , these things glister in our eyes ; but at death , we shall say we have set our eyes on that which is not : He that thinks to finde happiness here , is like Ixion , that hug'd the cloud instead of Juno ; and like Apollo , that embraced the Laurel Tree instead of Daphne . Now to lose the soul for such poor inconsiderable things , is a foolish loss ; 't is as if one should throw a Diamond at a Pair-tree , he loseth his Diamond .

3. It is a foolish loss ; for a man to lose his soul , because he himself hath an hand in it ; is it not folly to give ones self poyson ? a sinner hath his hands embrued in the blood of his own soul . Perditio tua ex te , thy destruction is of thy self , Hosea 13.9 . They lay wait for their own blood , Prov. 1.18 . The foolish sinner nourisheth those lusts that kill his soul ; the Tree breeds the worm , and the worm eats the Tree ; were it not folly for a Garrison to open to the enemy that besiegeth it ? the sinner opens to those lusts which war against his soul , 1 Pet. 2.11 . this is a foolish loss .

2. It is a fatal loss to lose the soul .

1. It is an unparallel'd loss , because in losing the soul there are so many things lost with it ; as a Merchant in losing his ship , loseth many things with it ; his money , plate , jewels , spices . Thus he that loseth his soul , he loseth Christ , he loseth the Comforter , he loseth the Society of Angels , he loseth Heaven .

2. It is an irreparable loss ; other losses may be made up again ; if a man lose his health , he may recover it again ; if he lose his Estate , he may get it up again ; but if he lose his soul , this loss can never be made up again . Are there any more Saviours to dye for the soul ? as Naomi said to her daughters , Are there yet any more sons in my womb ? Ruth 1.11 . Hath God any more sons ? or will he send his Son any more into the world ? oh no , if the soul be lost , Christs next coming is not ●o save it , but to judge it . Christian , remember thou hast but one soul , and if that be gone , all is gone . God , saith Chrysostom , hath given thee two eyes , if thou losest one , thou hast another ; but thou hast but one soul , and if that perish , thou art quite undone . The Merchant that ventures all in one ship , if that ship be lost , he is quite broken .

3. The loss of the soul is an eternal loss ; the soul once lost , is lost for ever ; he that loseth his soul , may say as that wicked Doctor of Paris on his death-bed , Parcite funeribus , mihi nil prodesse valebit ; Heu infaelicem eur me genuere parentes ? Ah miser aeternos vado damnatus ad ignes . The sinner and the furnace shall never be parted , Isa. 33.14 . As the sinners heart will never be emptied of sin , so Gods Vial shall never be emptied of wrath ; 't is an eternal loss .

Branch . 3 3. Do what you can to secure the main chance , to save these precious souls . In times of danger men call in their debts , and labour to secure their Estates ; let me tell you , all you who are yet in your natural Estate , your souls are morgaged ; if your Land were morgaged , you would endeavour to redeem it ; your souls are morgaged : Sin hath morgaged them , sin hath laid your souls to pawn , and where do you think your souls are ? The pawn is in the Divels hand , therefore a man in the state of nature is said to be under the power of Satan , Acts 26.18 . Now there are but two wayes to fetch home the pawn ; and both are set down , Acts 20.21 . Repentance towards God , and faith towards our Lord Jesus Christ . Unravel all your works of sin by repentance , honour Christs merits by believing ; Divines call it fidem salvificam , saving faith , because upon this wing the soul flies to the Ark Christ , and is secured from danger .

LUKE 5.31 .

They that are whole need not a Physitian , but they that are sick . ]

The Souls Malady and Cure .

THE occasion of the words is set down in the context ; Levi was called from the receit of custome , ( he was a Custome-house man ) but Christ called him , and there went out power with the word , he left all , rose up , and followed him , ver. 28. Levi did not consult with flesh and blood , he did not say , What shall I do for the hundred Talents * * 2 Chron. 25.9 . ? how shall I live and maintain my charge ? I shall lose many a sweet bit at the Custom-house ; poverty is like to be my patrimony ; nay , in case I follow Christ I must espouse persecution ; he doth not reason thus ; but having a call , he hastens away after Christ , He rose up and followed him ; and that he might give Christ a pledge and specimen of his love , he makes him a feast , ver. 29. And Levi made him a great feast in his own house ; a better guest he could not invite ; Christ alwayes came with his cost ; Levi feasted Christ with his chear , and Christ feasted him with salvation . Well , Christ being at this feast , the Pharisees begin to murmur , ver. 30. Why do ye eate and drink with publicans ? The Pharisees , 1. were offended at him that he should go in and eate with Publicans . The Publicans were counted the worst of sinners ; sinners of the deepest dye ; yet the Pharisees were not so much offended at the sins of the Publicans , as they had a mind to pick a quarrel with Christ . He who was the Horne of salvation to some , was a Rock of offence to these Jews ; others did feed on him , these did stumble at him . 2. They accuse Christ : for these words carry in them a Charge and Accusation , Why do ye eate with Publicans and sinners ? The Pharisees impeached Christ for eating with sinners ; malice will never want matter of accusation . Though the Divels proclaimed Christs holinesse , Luke 4.34 . Let us alone , I know thee who thou art , the holy one of God . Yet the Pharisees tax him for a sinner ; see what malice will do , it will make a man speak that which the Divel himself will not speak . The Divels justifie Christ , the Pharisees accuse him . And if Christ who was a Lamb without spot , could not scape the worlds censures , no wonder if his people are loaded with the calumnies and censures of the wicked .

But let us examine the master of the Charge they bring against Christ , and see how groundlesse it was . They indite Christ for going in with sinners .

First , Christ did nothing but what was according to his Commission ; the Commission he received from his Father , was , that he should come to save sinners , 1 Tim. 1.15 .

Secondly , Christ went in with sinners , not to joyn with them in their sins , but to heale them of their sins ; to accuse Christ , was ( as Austin saith ) as if the Physitian should be accused because he goes among them that are sick of the Plague ; This groundlesse accusation Christ over-hears , and in the text gives these envious Pharisees a silencing answer , Th●y that are whole need not a Physitian , but they that are sick . As if Christ had said , you Pharisees think your selves righteous persons , you need no Saviour ; but these poor Publicans are sick , and ready to die , and I come as a Physitian to cure them ; therefore be not angry at a work of mercy ; though you will not be healed , yet do not hinder me from healing others . They that are whole need not a Physitian , but they that are sick .

In the words there are two general parts .

1. The dying Patients . 2. The healing Physitian .

1. The dying Patients , Them that are sick . Whence observe ,

Doctr. 1. That sin is a soul-disease , Psal. 103.8 . Isa. Doctr. 1 53.4 . He hath born our griefs , in the Hebrew it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 our sicknesses . Man at first was created in an healthful temper , he had no sicknesse of soul , he ayled nothing ; the soul had its 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , its perfect beauty and glory . The eye was clear , the heart pure , the affections tuned with the finger of God into a most sweet harmony . God made man upright , Eccles. 7.29 . but Adam by eating the Apple fell sick , and had dyed for ever , had not God found out a way for his recovery . For the amplification of the Doctrine , there are three things to be considered .

1. In what sence sin is resembled to sicknesse . 2. What the diseases of the soul are . 3. That sin-sicknesse is the worst .

1. In what sence sin is resembled to sicknesse .

1. Sin may be compared to sicknesse for the manner of catching .

First , Sicknesse is caught often through carelesnesse ; some get cold by leaving off cloaths . So when Adam grew carelesse of Gods command , and left off the garment of his innocency , he caught a sicknesse ; he could stay no longer in the Garden , but lay bed-rid ; his sinne hath turned the world , which was a Paradise , into an Hospital .

Secondly , Sicknesse is caught sometimes through superfluity and intemperance . Excesse produceth sicknesse . When our first parents lost the golden bridle of temperance , and did eate of the forbidden tree , they , and all their posterity surfeited on it , and took a sicknesse . The Tree of Knowledge had sicknesse and death under the leaves ; it was fair to the eye , Gen. 3.6 . but poyson to the taste ; we all grew desperately sick by eating of this tree . Adams intemperance hath brought us to fasting and weeping ; and besides that disease at first by propagation , we have added to it by actual perpetration . We have encreased our sicknesse , therefore sinners are said to wax worse and worse , 2 Tim. 3.13 .

2. Sin may be resembled to sicknesse for the nature of it . As , 1. Sicknesse is of a spreading nature , it spreads all over the body , it works into every part , the head , stomach , it disorders the whole body . So sin doth not rest in one part , but spreads into all the faculties of the soul , and members of the body . Isa. 1.5 , 6. The whole head is sick , the whole heart is faint ; from the sole of the foot even unto the head there is no soundnesse in it , but wounds , and bruises , and putrifying sores , &c.

1. Sin doth corrupt the understanding Gregory Nazianzene calls the understanding the lamp of reason , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ this lamp burns dim , Ephes. 4.18 . Having their understanding darkned ; Sin hath drawn a vail over the understanding , it hath cast a mist before our eyes , that we neither know God nor our selves ; naturally we are only wise to do evil , Jer. 4.21 . Witty at sin , wise to damn our selves ; the understanding is defiled , 1 Cor. 2.14 . We can no more judge of spiritual objects till the Spirit of God anoint our eyes , than a blind man can judge of colours ; our understandings are subject to mistakes ; we call evill good , and good evil ; we put bitter for sweet , and sweet for bitter , Isa. 5.20 . A strait stick under water seems crooked ; so to a natural understanding the strait line of truth seemes crooked .

2. The memory is diseased ; the memory at first was like a golden cabinet in which divine truths were locked up safe ; but now it is like a Colander or leaking vessel which lets all that is good run out . The memory is like a Searcer , which sifts out the flower , but keeps the bran . So the memory lets saving truths go , and holds nothing but froth and vanity . Many a man can remember a story , when he hath forgot his Creed . Thus the memory is diseased ; the memory is like a bad stomack that wants the retentive faculty , all the meat comes up again : So the most precious truths will not stay in the memory , but are gone again .

3. The Will is diseased ; the will is the souls commander in chief , it is the master-wheele ; but how irregular and excentrick is it ! The Will in the Creation was like that golden bridle which Minerva was said to put upon Pegasus to guide and rule him ; it did answer to Gods Will ; This was the language of the Will in innocency , I delight to do thy will O God , Psal. 40.8 . but now it is distempered , it is like an iron sinew that refuseth to yeild and bend to God , Isa. 48.4 . John 5.40 . ye will not come to me that you may have life . Men will rather die than come to their Physician . The Arminians talk of Free-will ; the Will is sick ; what freedome hath a sick man to walk ? the Will is a Rebel against God , Acts 7.51 . ye do alwayes resist the holy Ghost . The Will is diseased .

4. The Affections are sick .

First , the Affection of desire ; a sick man desires that which is hurtful for him , he calls for wine in a Feaver . So the natural man being sick , he desires that which is prejudicial for him ; he hath no desire after Christ , he doth not hunger and thirst after righteousnesse ; but he desires poyson , he desires to take his fill of sin , he loves death , Prov. 8.36 .

Secondly , The Affection of grief ; a man grieves for the want of an estate , but not for the want of Gods favour : he grieves to see the Plague or Cancer in his body , but not for the plague of his heart .

Thirdly , the Affection of joy ; many can rejoyce in a wedge of gold , not in the crosse of Christ . The Affections are sick and distempered .

5. The Conscience is diseased . Titus 1.15 . Their minde and conscience is defiled . Conscience is either , 1. Erroneous , binding to that which is sinful , John 16.2 . Acts 26.9 . I verily thought with my self I ought to do many things contrary to the name of Jesus . Conscience is an ignis fatuus leading out of the right way . Or , 2. Dumb , it will not tell men of sin ; it is a silenced Preacher . Or , 3. Dead , Ephes. 4.19 . Conscience is stupified and sencelesse ; the custome of sinning hath taken away the sence of sinning . Thus the sicknesse of sin hath gone over the whole soul , like that cloud which over-spread the face of the heavens , 1 Kings 18.45 .

2. Sicknesse doth debilitate and weaken the body ; a sick man is unfit to walk ; So this sicknesse ofsin weakens the soul , Rom. 5.6 . When we were without strength Christ died . In innocency Adam was in some sence like the Angels , he could serve God with a winged swiftnesse , and filial chearfulnesse ; but sin brought sicknesse into the soul , and this sickness hath cut the lock where his strength lay ; he is now disarmed of all ability for service ; and where grace is wrought , though a Christian be not so heart-sick as before , yet he is very faint . The Saints prayers do but whisper in Gods eares , and if Christ did not pray them over again , God could not hear them ; we sin fervently , but pray faintly ; as David said , 2 Sam. 3.39 . I am this day weak , though anointed King ; so Christians , though they have the oyle of grace poured upon them , and they are anointed spiritual Kings , yet they are weak ; sin hath infeebled them ; they take their breath short , and cannot put forth such strong desires after God as they ought . When we finde our selves dead in duty , our holy affections languishing , think thus , This is my sickness , sin hath made me weak ; as Jephtha said to his daughter , Judges 11.35 . Alas my daughter , thou hast brought me very low ; so may the soul say , Alas my sin , thou hast brought me very low , thou hast brought me almost to the gates of death .

3. Sickness doth eclipse the beauty of the body : This I ground on that Scripture , Psal. 39.11 . When thou with rebukes dost correct man , thou makest his beauty to consume away like a Moth. The Moth consumes the beauty of the cloth ; so a fit of sickness consumes the beauty of the body . Thus sin is a soul-sickness , it hath eclipsed the glory and splendor of the soul , it hath turned ruddiness into paleness ; that beauty of grace which once sparkled as gold , now it may be said , How is this gold become dim ! † * * Lam. 4.1 . That soul which once had an orient brightness in it , it was more ruddy than Rubies , its polishing was of Saphyr , the understanding be spangled with knowledge , the will crowned with liberty , the affections like so many Seraphims burning in love to God , now the glory is departed . Sin hath turned beauty into deformity ; as some faces by sickness are so disfigured , and look so ghastly , they can hardly be known : So the soul of man is by sin so sadly Metamorphiz'd , ( having lost the image of God ) that it can hardly be known . Joel 2.31 . The Sun shall be turned into darkness . Sin hath turned that Sun of beauty which shined in the soul , into a Cimmerian darkness ; and where grace is begun to be wrought , yet the souls beauty is not quite recovered , but is like the Sun under a cloud .

4. Sickness takes away the taste ; a sick man doth not taste that sweetness in his meat ; so the sinner by reason of soul-sickness , hath lost his taste to spiritual things . The Word of God is pabulum animae , it is bread to strengthen , wine to comfort ; but the sinner tastes no sweetness in the Word . A childe of God who is spiritualized by grace , tastes a savouriness in Ordinances , the promise drops as an honey-comb , Psal. 19.10 . but a natural man is sick ; and his taste is gone ; since the tasting of the forbidden Tree , he hath lost his taste .

5. Sickness takes away the comfort of life ; a sick person hath no joy of any thing ; his life is a burden to him . So the sin-sick soul is void of all true comfort , and his laughter is but the pleasing dream of a sick man ; he hath no true title to comfort , his sin is not pardoned , he may be in hell before night for any thing he knows .

6. Sickness ushers in death ; it is the prologue to death ; sickness is as it were the cutting of the Tree , and death is the falling of the Tree ; so this disease of sin ( if not cured in time ) brings the second death .

2. What the diseases of the soul are . Adam by breaking the box of original righteousness , hath filled the soul full of diseases ; the body is not subject to so many diseases as the soul : I cannot reckon them all up . Psal. 19.12 . Who can understand his errors * * Psal. 40.12 . ? Only I shall name some of the worst of these diseases . Pride is the tympany of the soul , lust is the feaver , error the gangrene , unbelief the plague of the heart , hypocrisie the scurvy , hardness of heart the stone , anger the phrenzy , malice the Wolf in the breast , covetousness the dropsie , spiritual sloth the green sickness , apostasie the epilepsie ; here are eleven soul-diseases , and when they come to the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the full heigth , they are dangerous , and most frequently prove mortal .

3. The third thing to be demonstrated , is , that sin is the worst sickness . To have a body full of plague sores is sad ; but to have the soul ( which is the more noble part ) spotted with sin , and full of the Tokens , is far worse ; as appears :

1. The body may be diseased , and the conscience quiet . Isa. 33.24 . The Inhabitant of the Land shall not say I am sick . He should scarce feel his sickness , because sin was pardoned ; but when the soul is sick of any reigning lust , the conscience is troubled . Isa. 57. ult. There is no peace to the wicked , saith my God . When Spira had abjured his former faith , he was put IN LITTLE EASE , his conscience burned as hell , and no spiritual physick that Divines did apply , could ever allay that inflammation .

2. A man may have bodily diseases , yet God may love him . Asa was diseased in his feet , 2 Kings 15.23 . He had the Gout , yet a Favourite with God . Gods hand may go out against a man , yet his heart may be towards him ; diseases are the Arrows which God shoots ; pestilence is called Gods Arrow , Psal. 91.5 . This Arrow ( as Gregory Nazianzene saith ) may be shot from the hand of an indulgent father : But soul-diseases are symptoms of Gods anger ; as he is an holy God , he cannot but hate sin , he beholds the proud afar off , Psal. 138.6 . God hates a sinner for his plague-sores : Zach. 11.8 . My soul loathed them .

3. Sickness ( at worst ) doth but separate from the society of friends ; but this disease of sin , if not cured , separates from the society of God and Angels . The Leper was to be shut out of the Camp ; this leprosie of sin without the interposition of mercy , shuts men out of the Camp of heaven , Rev. 21.8 . This is the misery of them that dye in their sins , they are allowed neither friend nor Physitian to come at them , they are excluded Gods presence for ever , in whose presence is fulness of joy .

Use 1 1. See into what a sad condition sin hath brought us ; it hath made us desperately sick , Inform. nay , we dye away in Branch . 1 our sickness , till we are fetch'd again with the water of life . O how many sick bed-rid souls are there in the world ! sick of pride , sick of lust ; sin hath turned our Houses and Churches into Hospitals , they are full of sick persons . What Davids enemies said reproachfully of him , is true of every natural man . Psal. 41.8 . An evil disease cleaveth fast unto him . He hath the plague of the heart , 1 Kings 8. And even those who are regenerate , are cured but in part , they have some grudgings of the disease , some ebullitions and stirrings of corruption ; nay , sometimes this Kings Evil breaks forth to the scandal of Religion and from this sin-sickness ariseth all other diseases , * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. de poen . hom. 5. ! Plague , Gout , Stone , Feaver . 1 Cor. 11.29 , 30. He that eateth and drinketh unworthily , eateth and drinketh damnation to himself ; for this cause many are weak and sickly among you .

Branch . 2 2. If sin be a soul-sickness , then how foolish are they that hide their sins ; it is folly to hide a disease * * Insipientium malus pudor ulcera celat . ! Job 31.33 , 40. If I covered my transgression as Adam , by hiding my iniquity in my bosome , let thistles grow instead of wheat , &c. The wicked take more care to have sin covered , than cured ; if they can but sin in private , and not be suspected , they think all is well ; there is a curse belongs to him who puts sin in a secret place , Deutr. 27.15 . The hiding and concealing a disease proves mortal . Prov. 28.13 . He that covereth his sins , shall not prosper .

3. If sin be a soul-sickness , then what need is there Branch . 3 of the Ministry ? Ministers are Physitians under God to cure sick souls ; God hath set in his Church Pastors and Teachers , Eph. 4.11 . The Ministers are a Colledge of Physitians , their work is to finde out diseases , and apply medicines ; 't is dura provincia , an hard work ; while Ministers are curing others , they themselves are nigh unto death , Phil. 2.30 . They finde their people sick of several diseases ; some have poysoned themselves with error , some are surfeited with the love of the creature , some have stab'd themselves at the heart with gross sin . O how hard is it to heal all these sick gangren'd souls ! many Ministers do sooner kill themselves by preaching , than cure their Patients * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ; but though the work of the Ministry be a laborious work , it is a needful work ; while there are sick souls , there will be need of spiritual Physitians . How unworthy then are they who malign and persecute the Ministers of God ? 1 Cor. 4.9 . O unkind world , thus to use thy Physitians ; Can there be a greater injury to souls ? would it not be a piece of the highest cruelty and barbarism , if there were an Act made that all Physitians should be banished out of the Land ? And is it not worse to see multitudes of sick souls lie bleeding , and to have their spiritual Physitians removed from them , which should under God heal them ? This is a wrath-procuring sin . 2 Chron. 36 16. They misused his Prophets untill the wrath of the Lord arose against his people , till there was no remedy . See what is inscribed in Levies blessing , Deutr. 33.8 , 11. And of Levi he said , Let thy Thummim and thy Urim be with thy holy One ; bless Lord his substance , and accept the work of his hands ; smite through the loyns of them that rise against him , and of them that hate him , that they rise not again . The Lord will wither that arme which is stretched out against his Prophets .

Use 2 1. If sin be a soul-disease , let this serve to humble us ; Exhort . the Scripture often calls upon us for humility , 1 Pet. Branch . 1 5.5 . Be ye cloathed with humility ; if any thing will humble , this consideration may ; sin is a soul-disease ; if a woman had a fair face , but a cancer in her breast , it would keep her from being proud of her beauty . So Christian , though thou art endued with knowledge and morality , which are fair to look upon , yet remember thou art diseased in thy soul , here is a cancer in the breast to humble thee ; this certainly is one reason why God leaves sin in his own children ; ( for though sin be healed as to the guilt of it , yet not as to the stain of it ) that the sight of their sores may make their Plumes of pride fall . There are two humbling sights ; a sight of Gods glory , and a sight of our diseases . Uzziah the King had no cause to be proud ; for though he had a Crown of gold on his head , he had the Leprosie on his fore-head , 2 Chron. 26.19 . Though the Saints have their golden graces , yet they have their leprous spots ; seeing sin hath made us vile , let it make us humble ; seeing it hath taken away our beauty , let it take away our pride ; if God , ( saith Saint Austin * * Si Deus superbientibus Angelis non pepercit . ) did not spare the proud Angels , will he spare thee , who art putredo & vermis , but dust and rottenness ? Oh look upon your boyles and ulcers , and be humble . Christians are never more lovely in Gods eyes , than when they are loathsome in their own ; those sins which humble , shall never damn .

2. If sin be a soul-disease , and the most damnable Branch . 2 disease , let us be afraid of it . Had we diseases in our bodies , an ulcer in the lungs , or hectick feaver , we would fear lest they should bring death ; oh fear sin-sickness , lest it bring the second death . Thou who art a Drunkard or a Swearer , tremble at thy soul-maladies . I wonder to see sinners like the Leviathan , made without fear . Why do not men fear sin ? why do they not shake with this disease ? surely the reason is

1. Stupidity ; as they have the Feaver of sin , so withall a Lethargy . 1 Tim. 4 2. Having their conscience sear'd with an hot iron . He that hath an unbelieving heart , and a sear'd conscience , you may ring out the Bell , that mans case is desperate .

2. Presumption . Many fancy that they can lay a fig upon the boile ; though they be sick , they can make themselves well ; it is but saying a few prayers , 't is but a sigh , or a tear , and they shall presently recover ; but is it so easie to be healed of sin ? is it easie to make old Adam bleed to death ? is it easie when the pangs of death are on thee , in an instant to have the pangs of the new birth ? oh take heed of a spiritual lethargy ; fear your disease , lest it prove mortal and damnable . Physitians tell of a disease which makes men dye laughing ; so Satan tickles many with the pleasure of sin , and they dye laughing .

3. If sin be a soul-distemper then account them your Branch . 3 best friends that would reclaim you from your sins . The Patient is thankful to the Physitian that tells him of his disease , and useth means to recover him . When Ministers tell you in love of your sins , and would reclaim you , take it in good part ; the worst they intend , is to cure you of your sickness . David was glad of an healing reproof , Psal. 141.5 . Let the righteous smite me , it shall be a kindness ; and let him reprove me , it shall be an excellent oyle which shall not break my head . Ministers are charged by vertue of their office to reprove , 2 Tim. 4.2 . They must as well come with Corrosives as Lenitives * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . . Titus 1.13 . Rebuke them sharply , that they may be sound in the faith . The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , cuttingly ; as a Chyrurgion searcheth a wound , and then lanceth , and cuts out the gangren'd flesh ; or as a Physitian useth Leeches and Cupping-glasses , which put the Patient to pain , but it is to restore him to health ; so must the Ministers of Christ rebuke sharply , that they may help to save their dying Patients . Who is angry with the Physitian for prescribing a bitter potion ? Why should any be angry with Christs Ministers for reproving , when in regard of their office they are Physitians , and in regard of their bowels they are fathers ! but how few are they who will take a reproof kindly ! Amos 5.10 . They hate him that rebuketh in the gate . But why do not men love a reproof ?

1. Because they are in love with their sins ; a strange thing that any should love their disease , but so it is , Prov. 1.22 . How long ye simple ones will ye love simplicity ? Sin is the poyson of the soul , yet men love it ; and he who loves his sin , hates a reproof .

2. Sin possesseth men with a lunacy . Luke 15.7 . People are mad in sinne , Jeremiah 50.38 . THEY ARE MAD ON THEIR IDOLS . When sickness grows so violent that men lie raving , and are mad , they then quarrel with their Physitian , and say , he comes to kill them . So when sin is grown to an head , the disease turned to a frenzy , then men quarrel with those that tell them of their sins , and are ready to offer violence to their Physitians ; it argues wisdom to receive a reproof . Prov. 9.8 . Rebuke a wise man , and he will love thee . A wise man had rather drink a sharp potion , than dye of his disease .

4. If sin be a soul-sickness , then do not feed this Branch . 4 disease ; he that is wise , will avoid those things which will increase his disease ; if he be feaverish , he will avoide wine which would inflame the disease ; if he have the stone , he will avoid salt meats ; he will forbear a dish he loves , because it is bad for his disease ; why should not men be as wise for their souls ? Thou that hast a drunken lust , do not feed it with wine ; thou that hast a malitious lust , do not feed it with revenge ; thou that hast an unclean lust , make not provision for the flesh , Rom. 13.14 . He that feeds a disease , feeds an enemy . Some diseases are starved . Starve thy sins by fasting and humiliation . Either kill thy sin , or thy sin will kill thee .

5. If sin be a soul-disease , and worse than any other , Branch . 5 then labour to be sensible of this disease . There are few who are sensible of their soul-sicknesse ; they think they are well , and ayle nothing ; they are whole and need not the Physitian . 'T is a bad Symptom to hear a sick dying man say he is well . The Church of Laodicea was a sick Patient , but , she thought she was well . Rev. 3.17 . Thou sayest I am rich , and have need of nothing . Come to many a man and feele his pulse , ask him about the state of his soul , he will say , he hath a good heart , and doubts not but he shall be saved . What should be the reason that when men are so desperately sick in their souls , and ready to drop into hell , yet they conceit themselves in a very good condition !

1. There is a spiritual cataract upon their eye , they see not their soars . Laodicea thought her self rich , because she was blind , Rev. 3.17 . The god of the world blinds mens eyes , that they can neither see their disease , nor their Physitian . Many blesse God their estate is good , not from the knowledge of their happinesse , but from the ignorance of their danger ; when Hamans face was covered , he was near execution . Oh pray with David , Lighten mine eyes that I sleep not the sleep of death , Psal. 13.3 .

2. Men that are sick think themselves well , from the haughtinesse of their spirits . Alexander thought himself awhile to be the son of Jupiter , and no lesse than a God ; what an arrogant creature is man ! though he be sick unto death , he thinks it too much a disparagement to acknowledge a disease ; either he is not sick , or he can heal himself . If he be poysoned , he runs to the herb , ( or rather weed ) of his own righteousnesse to cure him* . Rom. 10.3 .

3. Men that are sick , conceit themselves well , through self-love . He that loves another , will not credit any evil report of him . Men are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , self-lovers , 2 Tim , 3.2 . Every man is a Dove in his own eye , therefore doth not suspect himself of any disease ; he will rather question the Scriptures verity , than his own malady .

4. Self-deceit , and the deceit of the heart , appears in two things .

1. In hiding the disease ; the heart hides sin as Rachel did her fathers images , Gen. 31.34 . Hasael did not think that he was so sick as he was ; he could not imagine that so much wickednesse ( like a disease ) should lie lurking in him , 2 Kings 8.13 . Is thy servant a dog that he should do this great thing ? As the Viper hath his teeth hid in his gums , so that if one should look into his mouth he would think it an harmlesse creature . So though there be much corruption in the heart , yet the heart hides it , and draws a vail over that it be not seen .

2. The heart holds a false Glasse before the eye , making a man appear fair , and his estate very good . The heart can deceive with counterfeit grace ; hence it is men are insensible of their spiritual condition , and think themselves well when they are sick unto death .

5. Men take up a reverend opinion of themselves , and fancy their spiritual estate better than it is through mistake . And this mistake is double .

1. They enjoy glorious priviledges ; they were born within the sound of Aarons bells , they were baptiz'd with holy water , they have been fed with Manna from heaven , therefore they hope they are in a good condition , Judg. 17.13 . Then said Micah , Now I know the Lord will do me good , seeing I have a Levite to my Priest . But alas , this is a mistake ; outward priviledges save not . What is any one the better for Ordinances , unlesse he be better by Ordinances ? A childe may die with the breast in its mouth . Many of the Jews perished , though Christ himself were their Preacher .

2. The other mistake is set down by the Apostle , 2 Cor. 10.12 . They measuring themselves by themselves , and comparing themselves amongst themselves , are not wise . Here is a double Error or mistake .

First , They measure themselves by themselves : That is , they see they are not so bad as they were , therefore they judge their condition is good . A Dwarf may be taller than he was , yet a dwarf still ; the Patient may be lesse sick than he was , yet far from well ; a man may be better than he was , yet not good .

Secondly , They compare themselves amongst themselves . They see they are not so flagitious and profane as others ; therefore they think themselves well , because they are not so sick as others : This is a mistake ; one may as well die of a Consumption as the Plague . One man may not be so far off heaven as another , yet he may not be near heaven . One line may not be so crooked as another , yet not strait . To the Law , to the Testimony ; the Word of God is the true Standard and measure by which we are to judge of the state and temper of our souls .

Oh let us take heed of this Rock , the phancying our condition better than it is ; let us take heed of a spiritual Apoplexy , to be sick in our souls , yet not sensible of this sicknesse . What do men talk of a light within them ! the light within them by nature is not sufficient to shew them the diseases of their souls ; This light tells them they are whole , and have no need of a Physitian .

Oh what an infinite mercy is it for a man to be made sensible of sin , and seeing himself sick , to cry out with David , 2 Sam. 12.13 . I have sinned against the Lord . Were it not a mercy for a person that is distracted , to be restored to the use of his reason ? so for him that is spiritually distempered , and in a lethargy , to come to himself , and see both his wound , and his remedy ! Till the sinner be made sensible of his disease , the medicine of mercy doth not belong to him * * Non moris ●●t , membrum non percussum plaugere , & nondum suscepto ictu admovere manum , fovere unguento ubi non dolet , emplastrum adhibere ubi caesura non ost . B●rn . in Apologe● . .

Branch . 6 6. If sin be a soul-sicknesse , then labour to get this disease healed ; if a man had a disease in his body , a Plu●i●ie , or Cancer , he would use all means for a cure ; the woman in the Gospel who had a bloody issue , spent her whole estate upon the Physitians , Luke 8.43 . Be more earnest to have thy soul cured than thy body . Make Davids prayer , Psal. 41.4 . Heal my soul , for I have sinned . Hast thou a consumptive body ? rather pray to God to heal the Consumption in thy soul ; go to God first for the cure of thy soul , James 5.14 . Is any sick among you ? let him call for the Elders of the Church , and let them pray over him ; The Apostle doth not say , Let him call for the Physitian ; but the Elders , that is , the Ministers , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Physitians are to be consulted in their due place , but not in the first place . Most men send first for the Physitian , and then for the Minister ; which shews they are more desirous and careful for the recovery of their bodies , than their souls ; but if soul-diseases are more dangerous and deadly , then we should prefer the spiritual cure before the bodily ; heal my soul , for I have sinned ; let us consider ,

1. Till we are cured , we are not fit to do God any service . A sick man cannot work ; while the disease of sin is violent , we are not fit for any heavenly employment ; we can neither work so . God , Opera●to animi secundum virtutem . nor work out our own salvation . The Philosopher defines happiness the operation of the minde about vertue . To be working for God , is both the end of our life , and the perfection . Would we be active in our Sphere ? let us labour to have our souls cured . So long as we are diseased with sin , we are lame and bed-rid , we are unfit for work . We read indeed of a sinners works , but they are dead works , Heb. 6.1 .

2. If we are not cured , we are cursed ; if our disease abides on us , the wrath of God abides on us .

Quest. But how shall we get this disease of sin cured ? This brings to the second thing in the Text — The healing Physitian ; The whole need not a Physitian . ]

Whence observe :

Doctr. 2. That Jesus Christ is a soul-physitian . Doctr. 2 Ministers ( as was said before ) are Physitians , whom Christ doth in his Name delegate , and send abroad into the world . He saith to the Apostles , and in them to all his Ministers , Lo I am with you to the end of the world , Matth. 28.20 . That is , I am with you to assist and bless you , and to make your Ministry healing ; but though Ministe●s are Physitians , yet but under-physitians . Jesus Christ is the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the Chief Physitian ; he it is that teacheth us all our Receits , and goes forth with our labours , else the physick we prescribe would never work ; all the Ministers under heaven would not do any cure without the help of this Great Physitian . For the Amplification of this I shall shew 1. That Christ is a Physitian . 2. Why he is a Physitian . 3. That he is the only Physitian . 4. How he heals his Patients . 5. That he is the best Physitian .

1. That Christ is a Physitian ; it is one of his titles , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Exod. 15.26 . I am the Lord that healeth thee . He is a Physitian for the body ; he anointed the blinde , cleansed the Lepers , healed the sick , raised the dead , Matth. 8.16 . He it is that puts vertue into physick , and makes it healing ; and he is a Physitian for the soul . Psal. 147.3 . He healeth the broken in heart . We are all as so many impotent , diseased persons ; one man hath a Feaver , another hath a dead Palsie , another hath a bloody issue , he is under the power of some hereditary corruption ; now Christ is a soul-physitian , he healeth these diseases * * Medicus aegrotis Jesus . Bern. ; therefore in Scripture the Lord Jesus to set forth his healing vertue , is resembled

1. By the Brazen Serpent , Numb. 21.9 . Those who were stung , were cured by looking on the Brazen Serpent ; so when the soul is stung by the old Serpent , it is cured by that healing under Christs wings .

2. Christ is resembled by the good Samaritan . Luke 10.33 , 34. A certain man went down from Jerusalem to Jericho , and fell among Thieves , which stripped him of his rayment , and wounded him , and departed , leaving him half dead ; but a certain Samaritan as he journyed , came where he was , and when he saw him , he had compassion on him , and went to him , and bound up his wounds , pouring in wine and oyle , &c. We have wounded our selves by sin , and the wound had been incurable , had not Christ that good Samaritan , poured in wine and oyle .

3. Christ as a Physitian , is resembled by the Trees of the Sanctuary . Ezek. 47.12 . The fruit thereof shall be for meat , and the leaf thereof shall be for medicine . Thus the Lord Jesus that Tree of life in Paradise , hath a sanative vertue ; he heals our pride , unbelief , &c. As he feeds our graces , so he heals our corruptions .

2. Why Christ is a Physitian .

1. In regard of his Call ; God the Father called him to practice Physick , he anointed him to the work of healing . Luke 4.18 . The Spirit of the Lord is upon me , because he hath anointed me to preach the Gospel ; he hath sent me to heal the broken-hearted . Christ came into the world as into an Hospital to heal sin-sick souls ; this , though it were a glorious work , yet Christ would not undertake it , till he was commissionated by his father . The Spirit of the Lord is upon me , he hath sent me . Christ was anointed and appointed to the work of a Physitian ; this was for our imitation ; we are not to meddle in any matters without a call ; that is acting out of our sphere .

2. Jesus Christ undertook this healing work , because of that need we were in of a Physitian . Christ came to be our Physitian , not because we deserved him , but because we needed him ; not our merit , but our misery drew Christ from heaven ; had not he come , we must of necessity have perished , and dyed of our wounds ; our disease was not ordinary ; it had seized on every part ; it made us not only sick , but dead ; and such Receits were requisite as none but Christ could give .

3. Christ came as a Physitian out of the sweetness of his Nature ; he is like the good Samaritan , who had compassion on the wounded man , Luke 10.33 . A Physitian may come to the Patient only for gain ; not so much to help the Patient , as to help himself ; but Christ came purely out of sympathy ; there was nothing in us to tempt Christ to heal us ; for we had no desire of a Physitian , nor had we any thing to give our Physitian ; as sin made us sick , so it made us poor ; so that Christ came as a Physitian , not out of hope to receive any thing from us , but was prompted to it out of his own goodness . Hos. 14.4 . I will heal their back-slidings , I will love them . Love set Christ awork ; not only his Fathers Commission , but his own Compassion moved him to his spiritual Physick and Chyrurgery . King David banished the blinde and lame out of the City , 2 Sam. 5.8 . Christ comes to the blinde and lame , and cures them ; it is the sounding of his bowels that causeth the healing under his wings .

3. The third particular is , That Christ is the Only Physitian . Acts 4.12 . Neither is there salvation in any other , &c. There 's no other Physitian besides . Verinus . Non plures medici sed satis unus erit . The Papists would have other healers besides Christ , they would make Angels their Physitians ; all the Angels in heaven cannot heal one sick soul ; indeed they are described by their wings , Isa. 6.2 . but they have no healing under their wings . Papists would heal themselves by their own merits . Adam did eat that Apple which made him and his posterity sick ; but he could not finde any herb in Paradise to cure him ; our merits are rather damning than healing ; to make use of other Physitians and medicines , is as if the Israelites in contempt of that brazen Serpent which Moses set up , had erected other brazen Serpents . O let us take heed of that turba medicorum . Indeed in bodily sickness it is lawful to multiply Physitians ; when the Patient hath advised with one Physitian , he desires to have others joyned with him ; but the sick soul , if it joyns any other Physitian with Christ , it surely dies .

4. How Christ heals his Patients .

Answ. There are foure things in Christ that are healing .

1. His Word is healing . Psal. 107.20 . He sent his Word , and healed them . His Word in the mouth of his Ministers is healing ; when the Spirit is wounded in desertion , Christ doth create the lips that speak peace , Isa. 57.19 . The Word written is a Myrothecium , or Repository in which God hath laid up Soveraign oyles and balsomes to recover sick souls ; and the Word preached is the pouring out of these oyles , and applying them to the sick Patient . He sent his Word , and healed them . We look upon the Word as a weak thing , What is the breath of a man to save a soul ? but the power of the Lord is present to heal , Luke 5.17 . Christ makes use of his Word as an healing medicine ; the Receits which his Ministers prescribe , he himself applies ; he makes his Word convincing , converting , comforting .

Caution . Not that the Word heals all ; to some it is not an healing , but a killing Word . 2 Cor. 2.16 . To the one we are a savour of death unto death . Some dye of their disease ; two sorts of Patients dye .

1. Such as sin presumptuously ; though they know a thing to be sin , yet they will do it . Job . 24.13 . They are of those that rebel against the light ; this is dangerous * * Num. 15 30. . David prays , Psal. 19. Keep back thy servant from presumptuous sins .

2. Such as sin maliciously ; when the disease comes to this head , the Patient will dye , Hebr. 10.29 . But to them who belong to the election of grace , the Word is the healing medicine Christ useth . He sent his Word , and healed them .

2. Christs wounds are healing . Isa. 55.3 . With his stripes we are healed . Christ made a medicine of his own body and blood ; the Physitian dyed to cure the Patient * * Ille Colaphizatus , lauceatus , spinis corenatus , in cruce suspensus , ut per ejus mortem nobis medelam pararet . Aug. in Evang. Joh. . The Pelican when her young ones are bitten by Serpents , feeds them with her own blood to recover them . Thus when we were bitten by the old Serpent , then Jesus Christ prescribes a Receit of his own blood to heal and restore us . — Sanguis Christi salus Christiani . * * Corpus Christi est aegris medicina , languorem sanans , sanitatem servans . Bern. — The blood of Christ being the blood of him who was God as well as man , had infinite merit to appease God , and infinite vertue to heal us : This , this is the balme of Gilead , that recovers a soul which is sick even to death . Balm as Naturalists say , is a juyce which a little shrub ( being cut with glass ) doth weep out . This was anciently of very precious esteem , the favour of it was odoriferous , the vertue of it Soveraign ; it would cure ulcers , and the stinging of Serpents * * Pliny . . This balm may be an emblem of Christs blood ; it hath a most Soveraign vertue in it , it heals the ulcer of sin , the stinging of tentation , it merits for us justification , Rom. 5.9 . O how precious is this balm of Gilead ! by this blood we enter into heaven .

3. Christs Spirit is healing ; the blood of Christ heals the guilt of sin ; the Spirit of Christ heals the pollution of sin ; the Spirit is compared to oyle , it is call'd the anointing of the Spirit , Isa. 61. to shew the healing vertue of the Spirit ; oyle is healing . Christ by his Spirit heals the rebellion of the will , the stone of the heart ; though sin be not removed , it is subdued .

4. Christs rod is healing , Isa. 27.9 . Christ never wounds but to heal ; the rod of affliction is to recover the sick Patient * * Unguento utitur medicus , item ferro & igue . Bern. . Davids bones were broken , that his soul might be healed . God useth affliction as the Chyrurgion doth his Launce , to let out the venome and corruption of the soul , and make way for a cure .

Quest. But if Christ be a Physitian , Quest. why are not all healed ?

Answ. 1. Because all do not know they are sick ; they Answ. 1 see not the sores and ulcers of their souls ; and will Christ cure them who see no need of him ? many ignorant people thank God they have good hearts ; but that heart can no more be good which wants grace , than that body can be found which wants health .

2. All are not healed , because they love their sickness . Answ. 2 Psal. 52.3 . Thou lovest evil ; many men hug their disease . Augustine saith , before his conversion , he prayed against sin , but his heart whispered , Non adhuc Domine ; — Not yet Lord ; he was loth to leave his sin too soon ; how many love their disease better than their Physitian ! while sin is loved , Christs medicines are loathed .

3. All are not healed , because they do not look out Answ. 3 after a Physitian . If they have any bodily distemper upon them , they presently send to the Physitian ; their souls are sick , but mind not their Physitian Christ . John 5.40 . Ye will not come unto me that ye may have life . Christ takes it as an undervaluing of him that we will not send to him ; some send for Christ when it is too late ; when other Physitians have given them over , and there is no hope of life , then they cry to Christ to save them , but Christ refuseth such Patients as make use of him only for a shift ; Thou that scornest Christ in time of health , Christ may despise thee in the time of sickness * * Medicum spernens sanari nequit . Bern. .

Answ. 4 4. All are not healed , because they would be self-healers ; they would make their duties their saviours ; the Papists would be their own Physitians ; their daily sacrifice of the Mass is a blasphemy against Christs Priestly Office ; but Christ will have the honour of the cure , or he will never heal us ; not our tears , but his blood saves .

Answ. 5 5. All are not healed , because they do not take the physick which Christ prescribes them ; they would be cured , but they are loth to put themselves into a course of physick . Christ prescribes them to drink the bitter potion of Repentance , and to take the pill of Mortification , but they cannot endure this , they had rather dye than take physick ; if the Patient refuseth to take the Receits the Physitian prescribes , no wonder he is not healed . Christians , you have had many Recipes to take , have you taken them ? ask conscience . There are many hearers of the Word , do like foolish Patients , who send to the Doctor for Physick , but when they have it , they let the physick stand by in the glass , but do not take it ; it is probable you have not taken the Receits which the Gospel prescribes , because the Word hath no operation on your hearts , you are as proud , as earthly , as malicious as ever .

Answ. 6 6. All are not healed , because they have not confidence in their Physitian ; it is observable when Christ came to work any cure , he first put this question , Believe ye that I am able to do this ? Matth. 9.28 . This undoes many ; oh saith the sinner , There 's no mercy for me , Christ cannot heal me . Take heed , thy unbelief is worse than all thy other diseases . Did not Christ pray for them that crucified him ? FATHER FORGIVE THEM ! Some of those were saved that had an hand in shedding his blood * * Acts 2.36 , 37 ! Why then dost thou say Christ cannot heal thee ? unbelief dishonours Christ , it hinders from a cure , it closeth the Orifice of Christs wounds , it stauncheth his blood , Matth. 15.58 . Millions dye of their disease , because they do not believe in their Physitian .

5. The fifth and last particular is , That Christ is the best Physitian . That I may set forth the praise and honour of Jesus Christ , I shall shew you wherein he excels all other Physitians ; no Physitian like Christ .

1. He is the most skilful Physitian , he hath his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , there is no disease too hard for him . Psal. 103.3 . Who healeth all thy diseases . The Pool of Bethesda might be an emblem of Christs blood . John 5.4 . Whosoever first after the troubling of the water step'd in , was made whole of whatsoever disease he had . There are certain diseases Physitians cannot cure ; as a consumption in the lungs , some kinde of obstructions and gangrenes ; Non est in medico semper relevetur ut ager . Some diseases are opprobria medicorum , the reproaches of Physitians * * Rhetor non semper suadebit nec Iatros sanabit . ; but there 's no immedicabile vulnus , no disease can pose Christs skill ; he can cure the gangrene of sin when it is come to the heart ; he healed Mary Magdalen an unchaste sinner ; he healed Paul , who breathed out persecution against the Church ; insomuch that Paul stands and wonders at the cure , 1 Tim. 1.13 . But I obtained mercy ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . I was bemercied . Christ heals head-distempers , and heart-distempers ▪ which may keep poor trembling souls from despair . O saith the sinner , never was any so diseased as I ! but look up to thy Physitian Christ , who hath healing under his wings ; he can melt an heart of stone , and wash away black sins in the crimson of his blood ; there are no desperate cases with Christ * * Omnipotenti nihil insanabile . Aug. ; he hath those salves , oyles , balsomes , which can cure the worst disease . Indeed there is one disease which Christ doth not heal ; namely , the sin against the Holy Ghost ; this is called a sin unto death ; if we knew any who had sinned this sin , we were to shut them out of our prayer : There is a sin unto death , I do not say that he shall pray for it , 1 John 5.16 . There 's no healing for this disease ; not but that Christ could cure this , but the sinner will not be cured . The King could pardon a Traytor , but if he will have no pardon , he must dye . The sin against the Holy Ghost is unpardonable , because the sinner will have no pardon ; he scorns Christs blood , despights his Spirit , therefore his sin hath no sacrifice , Hebr. 10.26 , 29.

2. Christ is the best Physitian , because he cures the better part , the soul * * Christus medicus animarum . Aug. ; other Physitians can cure the Liver or Splene , Christ cures the heart ; they can cure the blood when it is tainted , Christ cures the conscience when it is defiled . Hebr. 9.14 . How much more shall the blood of Christ purge your conscience from dead works ? Galen and Hippocrates might cure the stone in the Kidneys , but Christ cures the stone in the heart ; he is the best Physitian , which cures the more excellent part . The soul is immortal , angelical ; man was made in the Image of God , Gen. 1.27 . Not in regard of his body , but his soul . Now if the soul be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , so divine and noble , then the cure of the soul doth far exceed the cure of the body .

3. Christ is the best Physitian , for he causeth us to feel our disease . The disease of sin though it be most damnable , yet least discernable ; many a man is sin-sick , but the Divel hath given him such stupifying physick , that he sleeps the sleep of death , and all the thunders of the Word cannot awaken him ; but the Lord Jesus this blessed Physitian , awakes the soul out of its lethargy , and then it is in an hopeful way of recovery . The saylor was never so near a cure , as when he cryed out , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sirs , What must I do to be saved ? Acts 16.30 .

4. Christ shews more love to his Patients than any Physitian besides ; which appears five wayes .

1. In that long journey he took from heaven to earth .

2. In that he comes to his Patients without sending for . The sick send to their Physitians , and use many entreaties ; here the Physitian comes unsent for . Isa. 65.1 . I am found of them that sought me not . He doth prevent us with mercy , he entreats us to be healed ; if Christ had not first come to us , and with the good Samaritan poured in wine and oyle , we must have dyed of our wounds .

3. This Physitian lets himself blood to cure his Patient . Isa. 53.5 . But he was wounded for our transgressions ; per vulnera viscera ; — through his wounds we may see his bowels .

4. Our repulses and unkindnesses do not drive Christ away from us . Physitians if provoked by their Patients , go away in a rage , and will come no more . We abuse our Physitian , thrust him away , we bolt out our Physitian , yet Christ doth not forsake us , but comes again , and applies his Soveraign oyles and balsomes . Isa. 65.3 . I have spread out my hands all the day unto a rebellious people . Christ puts up wrongs and incivilities , and is resolved to go thorough with the cure . Oh the love of this heavenly Physitian !

5. Christ himself drank that bitter cup which we should have drunk , and by his taking the potion we are healed and saved . Thus Christ hath shewn more love than ever Physitian did to the Patient .

5. Christ is the most cheap Physitian ; sicknesse is not only a consumption to the body , but the purse , Luke 8.43 . Physitians fees are chargable , but Jesus Christ gives us our physick freely , Medicipecuniis , Christus autem precibus placatur . he takes no fee , Isa. 55.1 . Come without money and without price . He desires us to bring nothing to him , but broken hearts ; and when he hath cured us he desires us to bestow nothing upon him , but our love ; and one would think that were very reasonable .

6. Christ heals with more ease than any other ; other Physitians apply pills , potions , bleeding , Christ cures with more facility , with a word ; Christ made the Divel go out with a word speaking , Mark 9.25 . So when the soul is spirituall possessed , Christ can with a word heal , nay , he can cure with a look . When Peter had fallen into a relapse , Christ looked on Peter , and he wept . Christs look melted Peter into repentance ; it was an healing look . If Christ doth but cast a look upon the soul , he can recover it . Therefore David prayes to have a look from God , Psal. 119.132 . Look thou upon me and be mercifull unto me .

7. Christ is the most tender-hearted Physitian . He hath ended his Passion , yet not his compassion . How doth he pity sick souls ! He is not more full of skill than sympathy , Hos. 11.8 . My heart is turned within me . Christ shews his compassion in that he doth proportion his physick to the strength of the Patient . Physick if it be too sharp for the constitution , endangers the life . Christ gives such gentle physick as shall work kindly , and savingly . Though he will bruise sinners , yet he will not break the bruised reed . Oh the soundings of Christs bowels to poor souls that feel themselves heart-sick with sin ! He holds their head and heart when they are fainting ; he brings the cordials of his promises to keep the sick Patient from dying away . Christians , you perhaps may have hard thoughts of your Physitian Christ , and think he is cruel , and intends to destroy you ; but , O the workings of his bowels towards humble broken-hearted sinners ! Psal. 147.3 . He heals the broken in heart , and bindeth up their wounds . Every groan of the Patient goes to the heart of this Physitian .

8. Physitians oft prescribe such physick as is prejudicial to the Patient ; in two cases ; 1. Eitheir in case they finde not out the cause of the disease , and then they may give that which is contrary , hot things in stead of cooling : Or , 2. In case they do finde out the cause , they may give that which is good for one thing , and bad for another . As it falls out when the liver and spleen are both distempered ; the physick which helps the liver , may hurt the spleen . But Christ alwayes prescribes that physick which is suitable , and withal he blesseth the physick * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. hom. de ●oen . . If the disease of the soul be pride , he humbles it with affliction . God turned Nebuchadnezzar to grasse to cure him of his Tympany . If the disease of the soul be sloth , Christ applies some awakening Scripture , Matth. 12.11 . Luke 13.24 . 1 Pet. 4 , 18. If the disease be the stone of the heart , Christ useth proper medicines ; sometimes the terrors of the Law , sometimes mercies , sometimes he dissolves the stone in his own blood . If the soul be fainting through unbelief , Christ brings some Scripture-cordial to revive it , Matth. 12.20 . A bruised reed he will not break . Isa. 57.16 . I will not contend for ever , neither will I be always wroth ; for the Spirit should fail before me , and the souls which I have made . Thus the Lord Jesus alwayes prescribes that physick which is proper for the disease , and shall work effectually to the cure .

9. Christ never fails of success . Physitians may have skill , but not alwayes success ; Patients often dye under their hands ; but Christ never undertakes to heal any but he makes a certain cure . John 17.12 . Those that thou gavest me I have kept , and none of them is lost . Judas was not given to Christ to be healed ; but never any who was given to Christ did miscarry .

Quest. Quest. How shall I know that I am given to Christ to be cured ?

Answ. Answ. If it be with thee as with a sick Patient , who sees himself dying without a Physitian . Art thou undone without Christ ? dost thou perceive thy self bleeding to death without the balm of Gilead ? then thou art one of Christs sick Patients , and thou shalt never miscarry under his hands . How can any of those be lost whom Christ undertakes to cure ? as he poures in the balsome of his blood , so he poures out the perfume of his prayers for them . John 17.11 . Holy Father , keep through thy own Name those whom thou hast given me . Satan could never upbraid Christ with this , that any of his sick Patients were lost .

10. Other Physitians can only cure them that are sick , but Christ cures them that are dead . Ephes. 2.1 . You hath he quickned who were dead in trespasses and sins . A sinner hath all the signs of death on him ; the pulse of his affections doth not beat , he is without breath , he breaths not after holiness , he is dead ; but Christ is a Physitian for the dead ; of every one whom Christ cures , it may be said , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , He was dead , and is alive again , Luke 15.32 .

11. Christ cures not only our diseases , but our deformities . The Physitian can make the sick man well ; but if he be deformed , he cannot make him fair ; Christ gives not only health , but beauty . Sin hath made us ugly and mishapen ; Christs medicines do not only take away our sickness , but our spots ; he doth not only make us whole , but fair . Hosea 14.4 . I will heal their back-slidings , ver. 6. his beauty shall be as the Olive-tree . Jesus Christ never thinks he hath fully healed us , till he hath drawn his own beautiful image upon us . Cant. 2.13 . Arise my fair one ; fair with justification , fair with sanctification . Christ doth not only heal , but adorn ; he is called the Sun of righteousness , Mal. 4.2 . Not only because of the healing under his wings , but because of those Rayes of beauty which he puts upon the soul , Rev. 12.1 .

12. And lastly , Christ is the most bountiful Physitian . Other Patients do enrich their Physitians , but here the Physitian doth enrich the Patient . Christ prefers all his Patients ; he doth not only cure them , but crown them , Rev. 2.10 . Christ doth not only raise from the bed , but to the Throne ; he gives the sick man not only health , but heaven .

1 Good Newes this day , there is balm in Gilead ; Use 1 there is a Physitian to heal sin-sick souls ; the Angels that fell had no Physiti●● sent to them , we have ; there are but few in the world to whom Christ is revealed ; they that have the gold of the Indies , want the blood of the Lamb ; but the Sun of righteousness is risen in our Hemisphere , with healing in his wings . If a man were poysoned , what a comfort would it be to him to hear that there were an herb in the Garden could heal him ! if he had a gangrene in his body , and were given over by all his friends , how glad would he be to hear of a Chyrurgion that could cure him ! O sinner , thou art full of peccant humours , thou hast a gangren'd soul ; but there is a Physitian that can recover thee . There is hope in Israel concerning this ; though there be an old Serpent to sting us with his tentations , yet there is a Brazen Serpent to heal us with his blood .

Use 2 2. If Christ be a Physitian , then let us make use of this Physitian for our diseased souls . Luke 4.40 . When the Sun was setting , all they that had any sick with divers diseases , brought them unto him , and he laid his hands on every of them , and healed them . You that have neglected a Physitian all this while , now when the Sun of the Gospel , and the Sun of your life is even setting , bring your sick souls to Christ to be cured . Christ complains that though men are sick even to death , yet they will not come or send to the Physitian . John 5.40 . Ye will not come to me that ye might have life . In bodily diseases the Physitian is the first that is sent to ; in soul-diseases the Physitian is the last that is sent to . But here there are many sad Objections that poor souls make against themselves , why they do not come to Christ their Physitian .

Object . 1 Obj●ction 1. Alas , I am discouraged to go to Christ to cure me , because of my unworthiness ; just like the Centurion , who sent to Christ about his sick servant , Luke 7.6 . Lord trouble not thy self , for I am not worthy that thy thou shouldest enter under my roof . Christ was coming to heal his servant , but the Centurion would have slaved off Christ from coming , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . I am not worthy . So saith many a trembling soul , Christ is a Physitian ; but who am I that Christ should come under my roof , or heal me ! I am unworthy of mercy , as Mephibosheth said to King David , 2 Sam. 9.8 . What is thy servant , that thou shouldest look upon such a dead Dog as I am ? Now to such as have their hearts broken with a sense of their unworthiness , and are discouraged from coming to Christ to heal them , let me say these five things by way of reply .

1. Who did Christ shed his blood for but such as are unworthy ? 1 Tim. 1.15 . Jesus Christ came into the world to save sinners . Christ came into the world as into an Hospital , among a company of lame , bed-rid souls .

2. Though we are not legally worthy , we may be evangelically ; it is part of our worthiness to see our unworthiness . Isa. 41.14 . Fear not thou worme Jacob. Thou mayst be a worme in thy own eye , yet a Dove in Gods eye .

3. Though we are unworthy , yet Christ is worthy ; we do not deserve a cure , but Christ hath merited mercy for us ; he hath store of blood to supply our want of tears .

4. Who was ever yet saved , because he was worthy ? What man could ever plead this title , Lord Jesus heal me , because I am worthy . What worthiness was there in Paul before his conversion ? what worthiness was there in Mary Magdalen , out of whom seven Divels were cast ? but free-grace did pity and heal them ; God doth not find us worthy , but makes us worthy .

5. If we will never come to Christ to be healed till we are worthy , we must never come ; and let me tell you , this talking of worthiness savours of pride , we would have something of our own ; had we such preparations and self-excellencies , then we think Christ would accept of us , and we might come and be healed ; this is to see our Physitian ; oh let not the sense of unworthiness discourage * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ; go to Christ to be healed : Arise , he calleth thee , Mark 10.49 .

Object . 2 2. Objection . But I fear I am not within Christs Commission , I am not of the number of those that shall be saved ; and then though Christ be a Physitian , I shall not be healed .

Answ. 1 Answ. 1. We must take heed of drawing desperate conclusions against our selves ; 't is high presumption for us to make our selves wiser than the Angels . All the Angels in heaven are not able to resolve this question , Who are elected , and who are reprobated ?

Answ. 2 2. Thou that sayest thou art not within Christs Commission ; read over Christs Commission , see who he comes to heal . Luke 4.18 . He hath sent me to heal the broken-hearted . Hath God touched thy heart with remorse ? dost thou lay to heart thy Gospel-unkindnesses ? dost thou weep more out of love to Christ , than fear of hell ? then thou art a broken-hearted sinner , and art within Christs Commission ; a bleeding Christ will heal a broken heart .

Object . 3 3. Objection . But my sins are so many , that sure I shall never be healed , I am sick of many diseases at once ?

Answ. Answ. Thou hast the more need of a Physitian ; one would think that was a strange speech of Peter to Christ , Luke 5.8 . Depart from me , for I am a sinful man O Lord ; rather , Lord come near to me . Is it a good Argument to say to a Physitian , I am diseased , therefore depart from me ? No , therefore come and heal me . Our sins should serve to humble us , not to beat us from Christ . I tell you , if we had no diseases , Christ would have no work to do in the world .

Object . 4 4. Objection . But my disease is inflamed , and grown to a Paroxysme ; my sin is greatly heightned .

Answ. Answ. The playster of Christs blood is broader than thy sore . 1 John 1.7 . The blood of Jesus Christ cleanseth us from all sin . The blood of the Lamb takes away the poyson of the Serpent ; all diseases are alike to Christs blood ; he can cure the greatest sin as well as the least * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. . Hast thou a bloody issue of sinne running ? the issue of blood in Christs sides can heal thine .

5. Objection . But mine is an old inveterate disease , Object . 5 and I fear it is incurable .

Answ. Though thy disease be chronical , Answ. Christ can heal it ; Christ doth not say , if this disease had been taken in time , it might have been cured ; he is good at old sores . The Thief on the Cross had an old festring disease , but Christ cured it ; it was well for him his Physitian was so near . Zacheus an old sinner , a Custome-house man , he had wronged many a one in his time , but Christ cured him . Christ sometimes grafts his grace upon an old Stock ; we read Christ cured at Sun-setting , Luke 4.40 . He heals some sinners at the Sun-setting of their lives .

6. Objection . But after I have been healed , my disease Object . 6 hath broken forth again ? I have relapsed into the same sin ; therefore I fear there 's no healing for me .

Answ. It is rare that the Lord leaves his children to these relapses , though through the suspension of grace , Answ. and the prevalency of tentation , it is possible they may fall back into sin ; these sins of relapse are sad . It was an aggravation of Solomons offence , that he sinn'd after the Lord had appeared to him twice , 1 Kings 11.9 . These sins after healing open the mouth of conscience to accuse , and stop the mouth of Gods Spirit which should speak peace . These sins exclude from the comfort of the promise ; it is as it were sequestred ; but if the soul be deeply humbled , if the relapsing sinner be a relenting sinner , let him not cast away the anchor of hope , but have recourse to his soul-physitian ; Jesus Christ can cure a relapse , he healed Davids , and Cranmers relapse , 1 John 2.1 . If any man sinne , we have an Advocate with the Father , Jesus Christ . Christ appears in the Court as the Advocate for the Client . As he poured out his blood upon the brazen Altar of the Crosse : so he poures out his prayers at the golden Altar in heaven , Heb. 7.25 . He ever liveth to make intercession for us . Christ in the work of intercession , presents the merit of his blood to his Father , and so obtains our pardon , and applies the vertue of his blood to us , and so works our cure ; therefore be not discouraged from going to thy Physitian ; though thy disease hath broken out again , yet Christ hath fresh sprinklings of his blood for thee ; he can cure a relapse .

Object . 7 7. Objection . But there is no healing for me , I fear I have sinned the sin against the holy Ghost ?

Answ. 1 Answ. 1. The fear of sinning it , is a signe thou hast not sinned it .

Answ. 2 2. Let me ask , Why dost thou think thou hast sinned the sin against the holy Ghost ? I have grieved the Spirit of God .

Answ. Answ. Every grieving the Spirit of God is not that fatal sin . We grieve the Spirit when we sin against the illumination of it ; the Spirit being grieved , may depart for a time , and carry away all its honey out of the Hive , leaving the soul in darkness , Isa. 50.10 . But every grieving the Spirit is not the sin against the Holy Ghost . A childe of God when he hath sinned , his heart smites him : and he whose heart smites him for sin , hath not commited the unpardonable sin . A childe of God having grieved the Spirit , doth as Noah , when the Dove did flie out of the Ark , he opened the windows of the Ark to let it in again . A godly man doth not shut his heart against the Spirit , as a wicked man doth , Acts 7.51 . The Spirit of God would come in , he keeps him out ; but a gracious soul opens his heart to let in the Spirit , as Noah opened the door of the Ark to let in the Dove * * Intra sancte Spiritus , ut habeam te velut signaculum super cor meum . Austin . . Christian , is it not so with thee ? then be of good comfort , thou hast not sinned the sin against the Holy Ghost ; that sin is a malicious despighting the Spirit * * Hebr. 10.29 . , which thou tremblest to think of .

Therefore laying aside these Argumentations and Disputes , whatever the diseases of thy soul are , come to Christ for a cure , believe in his blood , and thou mayst be saved ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . You see what a skilful and able Physitian Christ is , what Soveraign oyles and balsomes he hath , how willing he is to cure sick souls ; oh then what remains but that you cast your selves upon his merits to heal and save you ! of all sins unbelief is the worst , because it casts disparagement on Christ , as if he were not able to work a cure . Oh Christian , believe in thy Physitian , John 3.15 . that whosoever believeth in him should not perish : Say as Queen Esther , Esther 4.16 . I will go in unto the King , which is not according to the Law , and if I perish , I perish . So say , the Lord Jesus is a Physitian to heal me I will adventure on his blood ; if I perish , I perish . Queen Esther ventur'd against Law , she had no promise that the King would hold out the golden Scepter ; but I have a promise which invites me to come to Christ : He that comes unto me , I will in no wise cast him out , John 6.37 . Faith is an healing grace : We read when the Israelites were burying a man , for fear of the Souldiers of the Moabites , they cast him for haste into the grave of Elisha ; now the man as soon he was down , and had touched the dead body of the Prophet , revived , and stood upon his feet . 2 King . 13.21 . so if a man be dead in sin , yet let him be but cast into Christs grave , and by faith touch Christ , who was dead and buried , he will revive , and his soul will be healed . Remember , there 's no way for a cure but by believing ; without faith , Christ himself will not avail us . Rom. 3.25 . Whom God hath set forth to be a propitiation through faith in his blood . Faith is the applying of Christs merit . A playster , though it be never so rare and excellent , yet if it be not applyed to the wound , will do no good ; though the playster be made of Christs own blood , yet it will not heal , unless applyed by faith . The Brazen Serpent was a Soveraign remedy for the cure of those that were stung ; but if they had not looked upon it , they received no benefit : So though there bean healing vertue in Christ , yet unless we look upon him by the eye of faith , we cannot be cured * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. . Above all things labour for faith ; this is the all-healing grace ; this hand touching Christ , fetcheth vertue from him .

Not that faith hath more worthiness than other graces ; but only it is influential , as it makes us one with Christ . If a man had a stone in a Ring that could heal many diseases , we say the Ring heals , but it is not the Ring , but the stone in the Ring that doth the cure ; so faith saves and heals , not by its own vertue , but as it layes hold on Christ , and fetcheth down his sacred influences into the soul .

2. If Jesus Christ be a spiritual Physitian , let us labour to hasten the cure of our souls . Consider :

1. What a little time we have to stay here , and let that hasten the cure . Solomon saith there is a time to be born , and a time to d●e , Eccles. 3.2 . but mentions no time of living , as if that were so sho●t , that it were not worth naming ; the body is called a vessel , 1 Thes. 4.4 . This Vessel is filled with breath ; sickness broacheth it , and death draws it out . Oh hasten thy souls cure , death is upon its swift march , and if that surprizeth you suddenly , there is no cure to be wrought in the grave . Eccles. 9.10 . There is no work , nor device , nor wisdom in the grave whither thou goest .

2. Now is properly the time of healing , now is the day of grace , now Christ poures out his balsomes , now he sends abroad his Ministers and Spirit . 2 Cor. 6.2 . Now is the accepted time : There were certain healing dayes wherein the King healed them that had the evil . The day of grace is an healing day ; if we neglect the day of grace , the next will be a day of wrath , Rom. 2.5 . Oh therefore hasten the cure of thy soul ; rather neglect thy food , than thy cure ; sin will not only kill , but damn .

To get a cure ,

1. Come to the healing pool of the Sanctuary ; the Spirit of God may on a sudden stir these waters ; the next Sabbath for ought thou knowest , may be an healing day to thy soul .

2. Pray others to pray for you ; when any disease is upon your body , you desire the prayers of others ; the prayers of the Saints are pretiosa balsama , precious balmes and medicines to cure sick souls .

3. Is Jesus Christ a soul-physitian ? then let me speak to you who are in some measure healed of your damnable disease . I have foure things to say .

1. Break forth into thankfulness ; though sin be not quite cured , there are still some grudgings of the disease , yet the reigning power of it is taken away ; you are so healed that you shall not dye , John 3.16 . John 11.26 . Those that were cured by the Brazen Serpent , afterwards dyed ; but such as are healed by Christ , shall never dye . Sin may molest , it shall not damn ; oh then what cause have you to admire and love your Physitian ! The Lord Jesus hath taken out the core of your disease , and the curse ; publish your experiences . Psal. 66.16 . I will tell you what God hath done for my soul : As a man that hath been cured of an old disease , how glad and thankful is he ? he will tell others of the medicine that cured him . So say , I will tell you what God hath done for my soul : He hath cured me of an old disease , an hard unbelieving heart , a disease that hath sent millions to hell . Truly we may chearfully bear any other sickness , if this soul-sickness be cured . Lord ( saith Luther ) strike and wound where thou wilt , if sin be pardoned . Oh let the high praises of God be in your mouth , Psal. 149.6 . God expects thankfulness as a tribute ; he wonders men bring not their thank-offering . Luk. 17.17 . Were there not ten cleansed ? but where are the nine ?

2. Are you healed ? take heed of coming into infected company , lest you take the infection ; the wicked are Divels to tempt to sin . Lot was the worlds wonder that lived in Sodom when it was a Pest-house , yet did not catch the disease .

3. Take heed of relapses : Men are afraid of a relapse after they are cured ; beware of soul-relapses . Hath God softned thy heart ? take heed of hardning it . Hath he cured thee in some measure of deadness ? do not relapse into a drowsie security . Thou mayest have such an uproar and agony in thy conscience , as may make thee go weeping to thy grave . Oh take heed of falling sick again ; sin no more , best a worse thing come unto thee , John 5.14 .

4. Pity your friends that are sick unto death ; shew your piety in your pity . Hast thou a childe that is well and lusty , but hath a sick soul ? pity him , pray for him . David wept and fasted for his sick childe , 2 Sam. 12.16 . Thy childe hath the plague of the heart , and Thou hast conveyed the plague to him ; weep and fast for thy child . Hast thou a wife or husband that ( though they do not keep their bed yet ) the Lord knows they are sick , they are under the raging power of sin ? oh let thy bowels yearn over them ; lift up a prayer for them ; the prayer of faith may save a sick soul . Prayer is the best physick can be used in a desperate case ; you that have felt the disease of sin , and the mercy of your Physitian , learn to pity others .

4. And lastly , Is Christ a soul-physitian ? then let us go to Christ to cure this sick , dying Nation . England ( God knows ) is a sick Patient , the whole head is sick , the whole heart is faint . Physitians call it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , when no part of the body is free from distemper . The body Politick hath a Kakexy , it is ill all over . Magistracy , Ministry , Commonalty are diseased ; and those who pretended to be our Healers , are Physitians of no value . We have spent our money upon these Physitians , but yet our sores are not healed . Jer. 14.19 . Why hast thou smitten us , and there is no healing for us ? Instead of healing us , those who should have been our Physitians , have encreased the Nations malady , by giving a toleration ; this is like giving strong water in a Feaver , which doth more inflame the disease . Ah sick England , because sinful England , sick of error , uncleanness , drunkenness , so sick , that we may fear our Funerals are approaching . And ( which is the worst symptom ) though balm hath been poured into our wounds , the precious Ordinances of God have been applied , yet we are not healed ; a signe of bad flesh that is so ill to be cured .

This sin-sickness in the Land hath brought forth many direful effects ; division , oppression , blood-shed , the very bowels and arteries of the Nation are almost torn asunder , so that now God hath fulfilled that threatning upon us , Micah 6.13 . I will make thee sick with smiting thee . We have made our selves sick with sinning , and God had made us sick with smiting . Now what remains , but that we should go to the great Physitian of souls , ( whose blood sprinkles many Nations * * Isa. 52.15 . ) that he would apply some healing medicines to dying England ; God can with a word heal ; he can give repentance as well as deliverance ; he can put us in joynt again . Let all the people of the Land lie between the Porch and the Altar , saying , Spare thy people O Lord , Joel 3.17 . Our prayers and tears may set Christ on work to heal us . Psal. 106.23 . Therefore he said that he would destroy them , had not Moses his chosen stood in the breach to turne away his wrath . Let us never leave imploring our heavenly Physitian , till he lay a Fig on ENGLANDS Boyle , and cause it to recover .

1 PET. 1.2 .

Grace unto you , and Peace be multiplyed .

The beauty of Grace .

THE blessed Apostle having felt the Efficacy and Soveraignty of grace , is taken up with the thoughts of it ; and so sweet is this wine of Paradise , that he commends it to these dispersed Christians to whom he writes , wishing them all encrease .

— Grace unto you , and Peace be multiplied . —

The words run in the forme of a Salutation , Grace unto you , and Peace . When we salute our friends , we cannot wish them a greater blessing than Grace and Peace : Other mercies lie without the Pale , and are dispersed in common to men ; but Grace is a special Congiary and Gift bestowed on them who are the Favourites of heaven . In the words observe 1. The Connexion . 2. The Order .

1. The Connexion , Grace and Peace . 1. The Connexion . The way to have peace , is to have grace ; grace is the breeder of peace ; the one is the root , the other the flower ; peace is the sweet water that drops from the limbeck of a gracious heart .

2. The Order . 2. The Order . First grace , then peace ; grace hath the priority : Grace and peace are two sisters , but grace is the elder sister * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Theoph. ; and give me leave at this time to prefer the elder before the younger . — Grace unto you be multiplied . — For the illustration , consider 1. What is meant by grace . 2. The Authour of it . 3. Why it is called grace . 4. The Cogency of it .

1. What is meant by grace . This word GRACE is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it hath various acceptions in Scripture .

1. Grace is sometimes taken for the favour of God , Gen. 6.8 . Noah found grace in the eyes of the Lord ; God did cast a gracious aspect upon him .

2. Grace is taken for beauty ; as we say such a thing is graceful . Jam. 1.11 . The flower falleth , and the grace of the fashion of it perisheth .

3. Grace is taken figuratively , and improperly for the shew of grace ; as we call that a face in the glass , which is but the idaea , and resemblance of a face ; so John 2.23 . Many believed in his Name ; that believing was but a shew of faith , as Austin and Theophilact note .

4. Grace is taken in a genuine and proper sense ; so in the Text , Grace be multiplied ; it may admit of this description ; Grace is the infusion of a new and holy principle into the heart , whereby it is changed from what it was , and is made after Gods own heart . Grace makes not only a civil , but sacred change ; it byasseth the soul heaven-ward , and stamps upon it the image and superscription of God .

2. The Authour or Efficient of grace ; namely , the Spirit of God , who is therefore call'd the Spirit of grace , Zach. 12.10 . The Spirit is the fountain from whence chrystal streams of grace flow * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Theodoret. . Man , as Clemens Alexandrinus observes , is Gods Harp or Timbrel ; the Harp will not sound , unless touched with the finger ; so the heart of man cannot put forth any gracious harmony , till first it be touched with the finger of Gods Spirit ; this blessed Spirit works grace in the Subject , 1. Universally . 2. Progressively .

1. Universally . 1 Thes. 5.10 . The God of peace sanctifie you wholly . The Spirit of God infuseth grace into all the faculties of the soul ; though grace be wrought but in part , yet in every part ; in the understanding light , in the conscience tenderness , in the will consent , in the affections harmony ; therefore grace is compared to leaven , Matth. 13.33 . because it swells it self into the whole soul , and makes the Conversation to swell and rise as high as heaven .

2. The Spirit of God works grace progressively , he carries it on from one degree of another . The Pelagians hold that gratia operans , the beginning of grace is from God ; but gratia cooperans , the progress of grace is from our selves ; so God shall be the Authour of faith , and we the finishers . God shall lay the first stone , and we the Superstructure ; but alas , there needs the continual influence of the Spirit to the carrying on the work of grace in our hearts . Should God withdraw his Spirit from the most holy men , their grace might fail and annihilate † : * * Sublata causa tollitur effectus If the Sun withdraw its light , though never so little , there follows darkness in the Ayre ; we need not only habitual grace , but assisting , exciting , subsequent grace . The Ship needs not only the Sails , but the winde to carry it ; there needs not only the Sailes of our Abilities and Endeavours , but the winde of the Spirit to blow us to the heavenly Port.

3. Why the work of holiness in the heart is called grace ?

Answ. 1. Because it hath a super-eminency above nature * * Caelitus delapsa . Beza . ; it is a flower which doth not grow in natures garden ; 't is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of a Divine extraction . Jam. 3.17 . By reason we live the life of men , by grace we live the life of God .

2. It is called grace because it is a work of free-grace * * Gratia quasi gratis data . ; every link in the golden chain of our salvation is wrought and enamel'd with free-grace . That one should be sanctified , and not another , this is of grace ; that God should pass by many of the Noble , Rich , Learned , and graft his heavenly endowments upon a more wilde luxuriant Stock , a crabbed nature , weaker parts , well may it be called grace .

Quest. Quest. But why is not grace bestowed upon all ?

Answ. Answ. We must hold with Zanchy , there is alwayes a just reason of Gods will ; but in particular , I answer .

1. God gives grace to one , and denies it to another , to shew his Prerogative ; God is not bound to give grace to all . Rom. 9.15 . I will have mercy on whom I will have mercy . Suppose two Malefactors brought before the King , one he will pardon , but not the other ; if any demand the reason , he will answer 't is his Prerogative : So God will give grace to one , not to another ; he will make one a vessel of mercy , the other a vessel of wrath , this is his Prerogative . The Apostle hath silenced all disputes in this kinde , Rom. 9.20 , 21. Who art thou that replyest against God ? hath not the Potter power over the clay ? If we could suppose a Plant to speak , Why was not I made a Bird ? or a Beast , Why should not I have reason ? just so it is when vain man enters into contest with God , Why should not I have grace as well as another ? Dispute not against Prerogative ; let not the clay syllogize with the Potter .

2. I answer , God may justly deny his grace to any wicked man for two reasons .

1. Because once he had grace , and lost it ; if a father give his son a stock to trade with , and the son breaks , the father is not bound to set him up again . God gave Adam a stock of grace to begin the world with ; Adam did break , and make all his children Banquerupts ; God is not tyed to give him grace again .

2. God may justly deny his grace to every wicked man , because he is a despiser of grace , he tramples this pearle under foot , Prov. 1.7 . Is God bound to give grace to them that despise it ? If a Kings pardon be rejected once , he is not bound to tender it any more ; but I shall not launch forth any further into this .

4. The cogency and necessity of grace ; it is most needful , because it fits us for communion with God . 2 Cor. 6.14 . What communion hath light with darkness ? God can no more converse with an ungracious soul , than a King can converse with a Swine ; it is by grace that we keep a constant intercourse with heaven .

1. Let me with the greatest zeal and earnestness perswade Use 1 all who have souls to save , Exhort . to endeavour after grace ; this is the Unum Necessarium ; grace will be desirable at death ; it is as useful now , and more seasonable to look after . Prov. 4.7 . With all thy getting get understanding . Alexander being presented with a rich Cabinet of King Darius , he reserved it to put Homers works in , as being of great value . The heart is a spiritual Cabinet into which the jewel of grace should be put ; we should desire grace above other things ; above the gifts of the Spirit ; nay , above the comforts of the Spirit . Comfort is sweet , but grace is better than comfort ; bread is better than honey ; we may go to heaven without comfort , not without grace ; it is grace makes us blessed in life and death . I shall shew you twelve rare Excellencies in grace : I shall set this fair Virgin of grace before you , hoping that you will be tempted to fall in love with it .

Excellency . 1 1. Grace hath a soul-quickning excellency in it . Hebr. 10.38 . The just shall live by faith . Men void of grace are dead ; they have breath , yet want life ; they are walking ghosts , Eph. 2.1 . The life of sin is the death of the soul * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : A sinner hath all the signs of one that is dead ; he hath no pulse ; the affections are the pulse of the soul ; his pulse doth not beat after God , he hath no sense . Eph. 4.19 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , who being past feeling . Dead things have no beauty , there 's no beauty in a dead flower ; dead things are not capable of priviledge ; the dead heir is not crowned ; but grace is the vital artery of the soul ; it doth not only irradiate , but animate ; therefore it is called lumen vitae , the light of life , John 8.12 . And believers are said to have their grave-cloaths pulled off , and to be alive from the dead , Rom. 6.13 . By grace the soul is grafted into Christ the true Vine , John 15.5 . and is made not only living , but lively , 1 ●et . 1.3 . Grace puts forth a Divine Energy into the soul .

2. Grace hath a soul-enriching excellency . 1 Cor. 1. Excellency . 2 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ye are enriched in all knowledge . As the Sun enricheth the world with its golden beams , so doth knowledge bespangle and enrich the mind * * Vera divitiae non opes sunt , sed virtutes . Bern. . Faith is an enriching grace , Jam. 2.5 . Rich in faith ; plus fulget fides quam aurum ; faith brings Christs riches into the soul , it intitles to the promises ; the promises are full of heavenly riches , Justification , Adoption , Glory : Faith is the key that unlocks this Cabinet of the promises , and empties out their treasure into the soul . The riches of grace excell all other riches , the merchandize of it is better than the merchandize of silver , Prov. 3.14 .

1. These riches make a man wise ; wisdom is the best possession * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Menand . ; other riches cannot make one wise . A man may ditescere & delirare , he may have a full purse , and an empty brain . Many a rich heir , though he lives till he be of age , yet he never comes to years of discretion : But these riches of grace have power to make a man wise . Psal. 111.10 . The fear of the Lord is the beginning of wisdom . The Saints are compared to wise Virgins , Matth. 25. Grace makes a man wise to know Satans 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his devices and subtilties , 2 Cor. 2.11 . It makes him wise to salvation , 2 Tim. 3.15 . Grace gives the Serpents eye in the Doves head .

2. These spiritual riches sanctifie other riches . Riches without grace are hurtful ; they are not divitiae , but insidiae , they are golden snares ; they are the bellows of pride , the fuel of lust , they set open hell gates for men * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Menand . ; they are unblest blessings ; but grace sanctifies our riches , it corrects the poyson , it takes away the curse , it makes them beneficial to us ; riches shall be Certificates of Gods love , wings to lift us up to Paradise . Thus grace by a Divine Chymistry extracts heaven out of earth , and gives us not only the venison , but the blessing .

3. Grace satisfies ; other riches cannot , Eccles. 5.10 . Riches can no more fill the heart , than a Triangle can fill a Circle ; but grace fills up every chink and hiatus of the soul ; it dilates the heart , it ravisheth the affections with joy , Rom. 15.13 . which joy , as Chrysostom saith , is a foretaste of heaven .

Excellency . 3 3. Grace hath a soul-adorning excellency , it puts a beauty and lustre upon a person . 1 Pet. 3.4 , 5. Whose adorning let it not be that outward adorning of plating the hair , and of wearing of gold , but let it be the hidden man of the heart , even the ornament of a meek and quiet spirit , which is in the sight of God of great price ; for after this manner in the old time , the holy women also who trusted in God adorned themselves . If a man hath Plate and Jewels , Cloth of Gold , Hangings of Arras , these adorn the house , not the man ; the glory of a man is grace * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chaysost . . Prov. 4.9 . She shall give to thine head an ornament of grace . The graces are a Chain of pearle that adorns Christs Bride ; the heart inlaid and enamel'd with grace , is like the Kings daughter , all glorious within * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Theodoret. , Psal. 45.13 . A gracious soul is the image of God , curiously drawn with the Pensil of the Holy Ghost ; an heart beautified with grace , is the Angels joy , Luke 15.7 . and is Gods lesser heaven , Isa. 57.15 . Eph. 3.17 . Reason doth not so far exceed sense , as grace doth reason ; grace changeth corruption into perfection ; nothing so graceth a man as grace doth ; grace is the purest complexion of the soul , for it makes it like God . Grace is the flower of delight which Christ loves to smell to ; grace is to the soul , as the eye to the body , as the Sun to the world , as the Diamond to the Ring , it doth bespangle and beautifie . A soul decked with grace , is as the Dove covered with silver wings and golden feathers .

Excellency . 4 4. Grace hath a soul-cleansing excellency . By nature we are defiled ; sin is an impure issue , 't is a be filthying thing , 2 Cor. 7.1 . A sinners heart is so black , that nothing but hell can pattern it ; but grace is lavacrum animae , a spiritual lavor ; therefore it is called the washing of regeneration , Tit. 3.5 . The grace of Repentance cleanseth : Maries tears , as they washed Christs feet , so they washed her heart ; faith hath a cleansing vertue , Acts 15.9 . Having purified their hearts by faith . Grace layes the soul a whitening , it takes out the Leopards spots , and turns the Cypriss into an azure beauty . Grace is of a Celestial nature , though it doth not wholly remove sin , it doth subdue it ; though it doth not keep sin out , it keeps it under ; though sin in a gracious soul doth not dye perfectly , yet it dies daily . Grace makes the heart a spiritual Temple , which hath this inscription upon it , Holiness to the Lord .

5. Grace hath a soul-strengthning excellency , it enables a Excellency . 5 man to do that which exceeds the power of nature ; it hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Arist. . Grace teacheth to mortifie our sins , to love our enemies , to prefer the glory of Christ before our own lives . Thus the three children by the power of grace marched in the face of death ; neither the sound of the Musick could allure them , nor the heat of the Furnace affright them , Dan. 3.17 . They did bear up infracto animo , & prorsus chalybeo . Grace is a Christians Armour of proof , which doth more than any other Armour can ; it not only defends him , but puts courage into him . Tertullian calls Athanasius , Adamas Ecclesiae , an invincible Adamant * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. in Gen. hom. 3. ; grace makes a Christian not only bear suffering , but glory in suffering , Rom. 5.3 . A soul steeled and animated with grace , can tread upon the Lyon and Adder , Psal. 91.13 . and with the Leviathan , can laugh at the shaking of a Spear , Job 41.29 . Thus doth grace infuse an heroick spirit , and derive strength into a man , making him act above the Sphere of nature .

Excellency . 6 6. Grace hath a soul-raising excellency ; it is a divine sparkle that ascends ; when the heart is divinely touch'd with the load-stone of the Spirit , it is drawn up to God . Prov. 15.24 . The way of life is above to the wise : Grace raiseth a man above others ; he lives in the altitudes , while others creep on the earth , and are almost buried in it ; a Christian by the wing of grace flies aloft ; the Saints mount up as Eagles , Isa. 40.31 . A believer is a Citizen of heaven , there he trades by faith , grace shoots the heart above the world , Psal. 139.17 . Phil. 3. ult. Grace gives us conformity to Christ , and communion with Christ . 1 John 1.3 . Our fellowship is with the Father , and with his Son Jesus . A man full of grace , hath Christ in his heart , and the world under his feet ; grace humbles , yet elevates .

Excellency . 7 7. Grace hath a perfuming excellency ; it makes us a sweet odour to God . Hence grace is compared to those spices which are most odoriferous and fragrant , Myrrhe , Cinamon , Frankincense , Cant. 4.13 . — There is a double perfume that grace sends forth .

1 It perfumes our names . Hebr. 11.2 . By faith the Elders obtained a good report : Grace was the spice which perfumed their names . How renowned was Abraham for his faith , Moses for his meekness , Phineas for his zeal ? what a fresh perfume do their names send forth to this day ! The very wicked cannot but see a splendent Majesty in the graces of the Saints ; and though with their tongues they revile grace , yet with their hearts they reverence it . Thus grace is aromatical , it embalms the names of men ; a gracious person when he dies , carries a good conscience with him , and leaves a good name behinde him .

2. Grace perfumes our duties . Psal. 141.2 . Let my prayer be set forth before thee as incense . Noahs sacrifice was a perfume , Gen. 8.21 . The Lord smell'd a sweet savour . The sighs of a wicked man are an unsavoury breath , his solemn sacrifice is dung , Mal. 2.3 . There is such a noisom stench comes from a sinners duties , that God will not come near . Amos 5.21 . I will not smell in your solemn Assemblies . Who can endure the smell of a dead Corps ? but grace gives a fragrancy and redolency to our holy things . Heb. 11.4 . By faith Abel offered a more excellent sacrifice than Cain , God testifying of his gifts . Abels sacrifice was better sented , God smell'd a sweet savour of it ; for he testified of his gifts . If it be asked what this testimony was God gave of Abels sacrifice ? Hierom saith , Deus inflammavit , God set his sacrifice on fire * * 1 King . 18.38 ; so from heaven testifying his acceptance of Abels offering ; and if grace doth so perfume you , wear this flower , not in your bosomes , but your hearts .

8. Grace hath a soul-ennobling excellency , it doth ennoble Excellency . 8 a man : Grace makes us vessels of honour * * Summa apud Deum nobilitas clarum esse virtutibus . Hier. , it sets us above Princes and Nobles . Theodosius thought it more dignity to be Christs servant , and wear his Livery laced with the silver graces of the Spirit , than to be great and renowned in the world . Isa. 43.4 . Since thou wert precious in my sight thou hast been honourable . Sin doth debase a man ; Christ tells wicked men their Pedigree , John 8.44 . Ye are of your father the Divel : They may put the cloven foot in their Scutchion ; an ungracious person is a vile person . Nahum . 1.14 I will make thy grave , for thou art vile ; the Hebrew word for vile 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies to be lightly esteemed : There is nothing so vile , but an ungracious man will do ; he is ductil and facil to any thing , like wire , which will be bent awry ; he will snare his conscience , stain his credit , run as a Lackey after the sinful injunctions of men ; but grace ennobles ; he who is divinely inspired , as he is high-born , 1 John 3.1 . so he acts sutably to his birth , he hates whatever is disingenuous and sordid . The Saints are Called Kings and Priests for their dignity , Rev. 1.6 . and jewels for their value , Mal. 3.17 .

Excellency . 9 9. Grace hath a soul-securing excellency , it brings safety along with it . You all desire to be safe in dangerous times ; if sword or pestilence come , if death peep in at your windows * * Jer. 9.21 . , would you not now be safe ? nothing will secure you in times of danger but grace ; grace is the best life-guard ; it sets Christians out of Gun-shot , and frees them from the power of hell and damnation . Prov. 10.2 . Righteousness delivers from death . Do not righteous men dye ? yes , but righteousness delivers from the sting of the first death , and the fear of the second . It was the saying of one , I am not afraid to dye , but to be damned * * Mori nen metuo , damnari metuo . . But here 's a believers comfort , the fire of Gods wrath can never kindle upon him ; grace is Gods own image stamp'd on the soul , and he will not destroy his own image . xerxes the Persian , when he destroyed all the Temples in Greece , he caused the Temple of Diana to be preserved for its beautiful structure ; that soul which hath the beauty of holiness shining in it , shall be preserved for the glory of the structure ; God will not suffer his own Temple to be demolished : Would you be secured in evil times ? get grace , and fortifie this Garrison ; a good conscience is a Christians Fort-Royal . — Murus Aheneus esto Nil conscire sibi . — Davids enemies lay round about him , yet saith he , I laid me down and slept , Psal. 3.5 . A good conscience can sleep in the mouth of a Cannon ; grace is a Christian Coat of Male which fears not the Arrow or Bullet . True grace may be shot at , but can never be shot thorow ; grace puts the soul into Christ , and there it is safe , as the Bee in the Hive , as the Dove in the Ark. Rom. 8.1 . There 's no condemnation to them in Christ Jesus .

10. Grace hath an heart-establishing excellency . Hebr. Excellency . 10 13.9 . It is a good thing that the heart be established with grace . Before the infusion of grace , the heart is like a Ship without a Ballast ; it wavers , and tosseth , being ready to overturn ; therefore a man void of grace , is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . a double-minded man , Jam. 1.8 . He acts for and against , as if he had two souls ; he is unresolved , to day of one minde , to morrow of another ; to day he will hear a Preacher that is Orthodox , to morrow one that is Heterodox ; he will be as the Times are , and change his Religion as fast as the Camelion his colour . Hearts unsanctified will be unsetled ; they will face about to the rising side ; they will follow not what is best , but what is safest ; they are for that Religion not which hath the Word to guide it , but the sword to back it ; this Seneca calls a minde that rolls up and down * * Nusquam residentis animi volutatio . Seneca . , and settles nowhere .

But grace doth consolidate and fix the heart . Psal. 57.7 . My heart is fixed , O God . Hypocrites are like Meteors in the Aire ; David was a fixed star ; grace keeps the heart upright ; and the more sincere , the more stedfast ; grace carries the heart to God as the center , and there it rests , Psal. 116. Psal. 7. A gracious heart cleaves to God , and let whatever changes come , the soul is setled as a Ship at Anchor .

11. Grace hath a preparatory excellency in it ; it prepares Excellency . 11 and fits for glory . Glory is the highest peg of our felicity , it transcends all our thoughts ; glory can have no Hyperbole * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. . Now grace tunes and fits the soul for glory : 2 Pet. 1.3 . Who hath called us to glory and vertue . Vertue leads to glory . First you cleanse the Vessel , and then poure in the wine . God doth first cleanse us by his grace , and then poure in the wine of glory ; the silver link of grace draws the golden link of glory after it : Indeed grace differs little from glory ; grace is glory in the bud , and glory is grace in the flower . In short , glory is nothing else but grace commencing , and taking its degrees .

Excellency . 12 12. Grace hath anabiding excellency ; temporal things are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for a season , but grace hath eternity stamped upon it , it is called durable riches , Prov. 8.18 . Other riches take wings and flie from us ; grace takes wings and flies with us to heaven . Some tell us of falling away from grace ; I grant seeming grace may be lost ; a blazing Comet will spend and evaporate ; nay , saving grace may fail in the degree , it may suffer an eclipse , it may lose all its sweet fruit of joy and peace ; but still there is sap in the Vine , and the seed of God remains , 1 John 3.4 . Grace is a blossom of eternity * * Grotia concutitur , non excutitur . Aug. ; it is called unctio manens , 1 John 2.27 . The anointing that abides ; colours laid in oyle are durable ; those hearts which are laid in oyle , and have the anointing of God , hold their colours , and endure for ever : Grace is compared to a river of the water of life , John 7.38 . This River can never he dried up ; for the Spirit of God is the spring that seeds it : Grace is not like a Lease which soon expires ; so the Pelagians would make it ; to day a believer , to morrow an unbeliever ; to day justified , to morrow unjustified ; this would be like a Lease soon run out ; but God settles grace on the Saints as an inheritance , and he will see that the entail shall never be cut off . He who hath true grace , can no more fall away than the Angels , which are fixed stars in their heavenly orbs .

The Arguments to prove the perpetuation of grace , are :

1. Gods Election ; this I ground upon Rom. 8.29 , 30. Whom he did fore-know , he also did predestinate . Predestination is the grand cause of the Saints preservation ; God chooseth as well to salvation , as to saith , 2 Thes. 2.13 . What shall make Gods Election void ?

2. The Power of God . 1 Pet. 1.5 . We are kept by the power of God through faith to salvation . I deny not but grace in it self may perish , ( our grace is no better coyne than Adams ) but grace in Gods keeping cannot ; the Saints graces of themselves may break as glasses , but these glasses in the hand of God shall never break .

3. Gods Solemn Engagement ; the Lord hath passed it under hand and seal ; he hath given bond for the Saints perseverance . Jer. 32 , 40. I will make an everlasting Covenant with them , that I will not turn away from them , and they shall not depart from me . A believers Charter is confirmed under the broad Seal of heaven ; and if grace doth not endure to eternity , it is either because God wants power to make good what he hath decreed , or truth to make good what he hath promised ; either of which to assert were blasphemy .

Besides all this , Jesus Christ our blessed High Priest , who hath the golden plate on his fore-head , appears in the Court ; and as he poured out blood on the Cross , so he poures forth prayers in heaven for the Saints perseverance . Hebr. 7.25 . He ever liveth to make intercession for them . And Christ is not only a Priest , but a Son ; therefore likely to prevail ; and which puts the matter out of doubt , what Christ prays for as he is man , he hath power to give as he is God . John 17.24 . Father , I will ; Father , there he prays as man ; I will , there he gives as God .

So that grace is an abiding thing ; Christians , you may lose your friends , your estates , your lives ; but you shall never lose your grace . Those who hold falling away from grace , would make a believer wear Cains mark , which was a continual shaking and trembling in his flesh ; they would spill a Christians cordial , and break a link of the chain of salvation .

2. Let us try whether our grace be true ! There is something Use 2 looks like grace which is not ▪ Chrysostom saith the Divel hath a counterfeit chain to all the graces , Trial. and he would deceive us with it . Lapidaries have wayes to try their precious stones ; let us try our grace by a Scripture touchstone ; the painted Christian shall have a painted Paradise .

1. The truth of grace is seen by a displacency , and antipathy against sin . Psal. 119.104 . I hate every false way : Grace sets it self against complexion-sins , Psal. 18.23 . and against the sins of the Times , Rev. 2.2 .

2. Grace is known by the growth of it , growth evidenceth life . Dead things grow not ; a picture will not grow : An hypocrite , who is but a picture of Religion , doth not grow ; a good Christian grows in love to Christ , in humility , in good works . Psal. 92.12 . Hos. 14.5 . He shall grow as the lilly , his branches shall spread , and his beauty shall be as the Olive-tree , and his smell as Lebanon . When the Spirit of God distills as dew upon the soul , it makes grace flourish , and put forth into maturity .

3. True grace will make us willing to suffer for Christ . Grace is like gold , it will abide the fiery trial , 1 Pet. 1.7 . — And if upon a serious scrutiny and trial we find that we have the right jewel , the grace of God in truth , Col. 1.6 . this will be a death-bed cordial ; we may with Simeon , depart in peace , being assured that though we cannot resist death , yet we shall overcome it .

Use 3 3. Let me lay down two or three directions for the attaining of grace . Direction .

1. If we would be enriched with this jewel of grace , let us take pains for it ; we are bid to make an hue and cry after knowledge , and to search for it , as a man that searcheth for a vein of gold , Prov. 2.2 , 3. Our salvation cost Christ blood , it will cost us sweat .

2. Let us go to God for grace * * Incassum laborat qui aliunde virtutes sperat quam à Domino virtutum . ; he is called the God of all grace , 1 Pet. 5.10 . We could lose grace of our selves , but we cannot find it of our selves * * Domine errare potui , redire non potui . Austin . . The Sheep can wander from the Fold , but cannot return without the help of the Shepherd : Go to the God of all grace ; God is the first Planter , the Promoter , the perfecter of grace ; God is the Father of lights , Jam. 1.17 . He must light up this candle of grace in the soul ; grace is in his gift ; it is not an impropiriation , but a donative : Oh then go to God in prayer , lay thy heart before him ; Lord , I want grace ; I want an humble , believing heart , and thou art the God of all grace , all my springs are in thee . Oh enrich me with grace , deny me not this before I dye : What is gold in the bag , if I have no oyle in the Lamp ? Give me that anointing of God . I read in thy Word of the fruits of the Spirit * * Gal. 5.22 . ; Lord , my heart is a barren soile , plant some of these supernatural fruits in me , that I may be more useful and serviceable ; Lord , I cannot be put off with other things . Who wilt thou give grace to , if not to such as ask , and are resolved not to give over asking ?

3. If you would have grace , engage the prayers of others in your behalf ; he is like to be rich , who hath several stocks going ; he is in the way of spiritual thriving , who hath several stocks of prayer going for him . If you had a childe that were sick , you would beg the prayers of others ; thou hast a soul that is sick , sick of pride , lust , sick unto death ; oh beg the prayers of godly friends , that God will heal thee with his grace ; a Moses and Jacob have much power with God : Believers can prevail sometimes not only for themselves , but for their friends , Jam. 5.16 . A godly mans prayers may do you more good than if he should bestow upon you all his lands of inheritance .

4. If you would have grace , frequent the means of grace , lie at the pool of Bethesda , wait at the posts of wisdoms door . Inward grace is wrought by outward means ; the preaching of the Word is Gods Engine that he useth for working grace ; it is called the rod of his strength , Psal. 110.2 . and the breath of his lips , Isa. 11.4 . By this he causeth breath to enter ; out of this golden pipe of the Sanctuary , God empties the golden oyle of grace into the soul ; the Ministry of the Gospel is called the Ministry of the Spirit , 2 Cor. 8. because the Spirit of God ordinarily makes use of this to work grace ; this Ministry of the Spirit is to be preferred before the Ministry of Angels .

Quest. Quest. Why is the Word preached the ordinary means to convey grace ? why not conference or reading ?

Answ. Answ. The reason is , because God hath appointed it to this end , and he will grace his own Ordinances , 1 Cor. 1.21 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it pleased God — What reason could be given why the waters of Damascus should not have as soveraign vertue to heal Naamans leprosie , as the waters of Jordan ? only this , because the Lord did appoint and sanctifie one to this work , and not the other ; if therefore we would have grace , let us wait where the Manna falls , and there expect the dew of the Spirit to fall with Manna ; the power of God goes along with his Word .

How should we delight in Ordinances ! Sleidan saith there was a Church in France formerly , which the Protestants call'd Paradise ; as if they thought themselves in Paradise while they were in the house of God ; those Ordinances should be our Paradise , which are the power of God is salvation .

PROV. 4.23 .

Keep thy heart with all diligence ; for out of it are the issues of life .

The spiritual watch .

THIS Book of the Proverbs is full of many Divine Aphorismes ; other parts of Scripture are like a golden chain , the Verses are linked together by Coherence ; this Book is like an heap of gold Rings ; many precious sentences lie scattered up and down in it , as so many jewels , or sparkling Diamonds . That title which some have given to Peter Lombard , Solomon might justly challenge , to be Master of the Sentences . Solomon was the wisest of Kings ; as his Kingdom was a Map of the worlds glory , so his Head was an epitome of the worlds wisdom . He was endued with a Divine Spirit ; while he did write , the Holy Ghost did dictate ; and surely among all his golden sentences , none is more weighty and important than this , Keep thy heart with all keeping , for out of it are the issues of life . — Agitur de vitâ . — The Text is about matter of life and death ; the words are mandatory ; for all counsels in Scripture carry in them the force of a command : Keep thy heart . Here is Gods solemn charge to every man , like the Judges charge given upon the Bench. I shall first explain , then apply .

1. Keep ; ] the Hebrew word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to keep , hath various significations .

1. Sometimes it signifies munire , to arm or fence ; a stroak at the heart kills ; fence thy heart .

2. Sometimes it signifies c●rare , to take care of a thing that it be not lost ; as one would take care of a piece of plate , that it be not taken away .

3. Sometimes it signifies custodire , to keep in safe custody ; so keep thy heart , lock it up safe , that it may be forth-coming when God calls for it .

2. Thy heart ; ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the heart is taken diversly in Scripture ; sometimes it is taken for the vital part , Judg. 19.5 . sometimes for the soul , Deutr. 13.3 . sometimes for the mind , Prov. 10.8 . sometimes for the conscience , 1 John 3.20 . sometimes for the will and affections , Psal. 119.36 . I shall take it in its full latitude , for the whole soul with all its noble faculties and endowments ; this is the depositum , or charge every man is entrusted with , the heart .

3. With all diligence ; ] the original carries it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with all keeping ; the Hebrew word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies to keep with watch and ward ; a Christian is to set a continual guard about his heart . Some read the words , Keep thy heart , supra omnem custodiam , above all keeping * * Junius . ; nothing requires such strict custody ; a Christians heart must ever be in his eye .

4. For out of it are the issues of life : ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as the heart is the fountain of life ; if the heart lives , the body lives ; if the heart be touched , death follows : So the soul is a spiritual fountain , out of it issues either sin or grace ; from this spring-head flow the streams either of salvation or damnation .

In the words there is ,

1. A duty , Keep thy heart .

2. The manner , with all diligence .

3. The reason , for out of it are the issues of life .

Doctr. Doctr. It must be a Christians great care with all keeping to keep his heart ; we are to keep our eyes , Job set a watch there . Job 31.1 . I made a Covenant with mine eyes , &c. We are to keep our lips , David bridled his tongue . Psal. 39.1 . I will keep my mouth as with a bridle ; but especially we are to look to our hearts : Keep thy heart with all keeping . The heart like Dinah , will be gadding abroad , and it seldom returns home , but it is defiled : It was the saying of an Heathen , I never come home with such good desires as I went out with . Christian , thy chief work lies with thy heart , Keep thy heart . The Serpent when any danger is near , keeps his head ; and to preserve his head , will expose his whole body to injury ; so a wise Christian should especially keep his heart ; he should adventure his skin to keep a wound from his heart . To amplifie this , I shall shew that the heart must be kept , 1. With all kind of keeping . 2. At all times . 3. The Reasons enforcing .

1. The heart must be kept with all kinde of keeping . 1. Keep the heart with all kind of keeping .

1. Keep thy heart , as thou wouldst keep a Temple ; the Temple was an hallowed place set apart for Gods worship ; so the heart is Augustissimum Dei Templum , * * Seneca . , the Temple of God , 1 Cor. 3.16 . This heart-temple must be kept pure and holy ; no filth * * 2 Chron. 29.16 . mus● lie here ; sweep the dust out of the Temple * * Mundemus ●oc Templum , quod non fumo , nec pulvere sed mal● cogitatio nibus sordidatur . Lactan. ; the vessels of the Temple were cleans'd , 2 Chr. 29.15 . Thus the memory , affections , conscience , these Temple-vessels must be cleansed , 2 Cor. 7.1 . Christ whipped the buyers and sellers out of the Temple , John 2. The cares of the world will be crowding into the heart ; now you must get a whip made of the threatnings of the Law , and drive these money-changers out of the Temple of your heart ; let not Gods Temple be made an Exchange ; the Temple had a fire burning on the Altar ; take heed of strange fire ; but keep the fire of zeal and devotion flaming upon the Altar of thy heart ; do Temple-work , offer up the sacrifice of a broken heart . When the heart is Dei sacrarium , a consecrated place , an Holy of holies , now God will walk there : Many a mans heart is a Pest-house , a Bedlam , being polluted with sin ; this is to put Swine into Gods room ; this is to let the Divel come into Gods Temple ; Davids heart was a Temple dedicated , Psal. 119.38 .

2. Keep thy heart as thou wouldst keep a treasure : A man that hath a great treasure of money and jewels , will keep it with lock and bolt , that it be not stollen . Christian thou carriest a precious treasure about thee , even all that thou art worth , an heart * * Particula divinae aurae . ; the Divel and the world would rob thee of this jewel ; oh keep thy heart as thou wouldst keep thy life ; if thou art robbed , thou art ruined ; few know the value of their hearts ; an husbandman can set a price upon corn , but not on pearle ; men know not the worth of that treasure they carry about them , therefore prefer other things ; keep thy heart as a treasure .

3. Keep thy heart as thou wouldst keep a Garden : Thy heart is a Garden * * Ca● . 4 . 1● . , weed sin out of thy heart . Among the flowers of the Spirit weeds will be growing ; the weeds of pride , malice , covetousness ; ( these grow without setting ) therefore every day be weeding thy heart by prayer , examination , repentance .

1. Weeds hinder the herbs and flowers from growing ; the weeds of corruption hinder the growth of grace ; where the weed of unbelief grows , it hinders the flower of faith from growing .

2. Weeds spoil the walks ; Christ will not walk in an heart over-grown with weeds and bryars . Christ was sometimes among the lillies , Cant. 6.3 . never among the thistles . Poor sinner , thou complainest thou hast not communion with God ; time was when God did make himself known to thee , but now he is grown strange , and never comes near thee ; this is the reason , sin hath spoiled Christs walks ; thy heart lies like the field of the sluggard , Prov. 24.30 . And will Christ walk there ? Indeed we read Christ was once in the wilderness when he was tempted , Matth. 4.1 . But he did not go thither for delight , but that he might duel and skirmish with Satan ; 't is the garden Christ delights in ; oh weed thy heart daily , let not thy heart be a Thicket for Satan .

4. Keep thy heart as thou wouldst keep a Garrison : The heart of man is a Garrison * * Cor hominis tanquam castellum Bern. or Fort-royal ; this Garrison is besieged , the Divel shoots his fiery darts of tentation ; now keep thy heart as a Tower or Castle .

1. Keep close sentinel in thy heart . Hab. 2.1 . I will stand upon my watch , and set me upon the Tower . Discover where Satan labours to make a breach , what grace he most shoots at , and there set a double guard , and fortifie .

2. Make use of all thy spiritual ammunition , meditation and prayer . Prayer is the great Ordnance ; discharge this Cannon , and be sure to put the bullet of faith in , Mat. 21.22 . 1 Pet. 5.9 . If the Divel take the Garrison by storme , it will be sad , How did he rend and tear that man in whom he was ! Mat. 9.18 . it is easier letting Satan in , than getting him out . Turpius ejicitur quam non admittitur hostis . If the Divel get the Garrison of thy heart , thou art his slave , and remember he gives no quarter .

5. Keep thy heart as thou wouldst keep a Prisoner . The heart is guilty , and is ready ever and anon to break prison ; we had need lay bolts and fetters upon it . A prisoner in the Jayle may promise fair that he will not stir , but when he sees an opportunity , if you do not watch him , he will file off his fetters , and be gone : So the heart promiseth fair , that it will keep from such sins ; but if you be not careful , it will steal out to vanity ; therefore keep thy heart as a prisoner ; when thou perceivest it breaking loose , lay chains and fetters upon it , bind it fast with the terrors of the Law , keep it with the flaming sword of a reproof : Say to thy heart , as John Baptist to Herod , Mark 6.18 . It is not lawful for thee to have thy brothers wife . So say to thy heart , 't is not lawful for thee to meddle with the forbidden fruit , thou mayst not be proud , vain , earthly ; lay the commands of God upon thy heart ; a man may be too jealous of his friend , he cannot be too jealous of his heart ; let it be kept close prisoner .

6. Keep thy heart as thou wouldst keep a Watch. The heart will be unwinding to the earth , therefore wind it up every morning and evening by prayer ; the motion of a Watch is not constant ; sometimes it goes faster , sometimes slower ; so it is with the heart , sometimes it goes faster in vanity , and slower in duty ; therefore set this spiritual Watch by the Sun-dyal of the Word .

2. Keep the heart at all times . 2. The heart must be kept at all times .

1. Keep thy heart when thou art alone ; it was Satans subtilty to set upon Eve when she was alone , and less able to resist ; he is like a cunning Suitor , that woes the daughter when her Parents are from home ; the Divel breaks over the hedge commonly where it is weakest . I confess privacy and retirement is good ; had a Christian a fruitful heart , what sweet thoughts might he have of God when he is alone * * Psal. 139.17 . ! but alas , by reason of innate corruption , how many vain , proud , impure thoughts will be stealing into our hearts when we are most secluded from the world ! The Fowles will be coming at the Sacrifice ; the Divel will be shooting in his Balls of wilde-fire , and when we least suspect him , will be treating with us to deliver up the Castle of our heart to him .

2. Keep thy heart when thou art in company . Vain company is the bait by which Satan is angling for the heart . In the Law , he who touched a dead body , was unclean , Num. 5.2 . The heart is apt to be defiled by being among them who are dead in sin ; it is easie to catch a disease in company * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Epictetus . : Indeed in innocency the heart might be compared to those Plants of Paradise , which Athanasius saith , do impart an Aromatical sweet savour to the Trees adjoyning ; but since the fall , our hearts are ready to pollute and infect one another , being like that withered Vine the Poet speaks of , which took away the fresh colour and sap from its neighbour Vine . A good eye by looking on a watry eye , many time falls a watring ; so oft a good heart by beholding and conversing with the profane , gathers corruption . If you mingle bright and rusty mettal together , the rusty will not be made bright , but the bright will become rusty . So an evil companion who is rusted with sin , rubbeth ever and anon some of his unholy rust upon a man that is brightned with grace * * Rubiginosus comes etiam candido suam affricuit rubiginem . Seneca . : Nay Christians , look to your hearts in good company ; those who may like Abijah , have some good thing in them , 1 Kings 14.13 . yet it is but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , very small ; like a pearl in a heap of stones , or like filings of gold among dust ; there may be much levity of discourse among them who are good ; and if no filth or scum , yet froth may boyle up ; these are most dangerous , because less suspitious . Who would suspect the plague in perfum'd linnen ? though the lungs be sound , the breath may not be savoury ; such as we hope have sound hearts , yet want some grains of solidity , and are not so savoury and heavenly in their speeches as they should * * Col. 4.6 . . The Divel doth that hurt sometimes by a good instrument , which he cannot do by a bad ; he hands over a tentation by such , he tempts Christ by an Apostle ; the Divel once crept into the Serpent , here into the Dove ; but Christ spied his cloven foot , Matth. 16.23 . Get thee behind me Satan ; how watchful had we need be in company !

3. Keep thy heart especially after good duties ; when Christ had been praying and fasting , then the Divel comes and tempts him , Mat. 4.2 , 3. When we have been most enlarged in our services , now will Satan tempt to pride and security . Many Christians hearts like Bowes stand unbent after shootings , they are apt to grow more remiss , as if duty were a sufficient spell and antidote against tentation ; do not we know Satan always lies at the catch ! he is more mad against us after duty ; those prayers which appease God , incense Satan ; and if we lay down our weapons , he will fall on and wound us . After Davids victory over the Assyrians , he grew lustful , and defiled Bathsheba , 2 Sam. 11.4 . After we have gotten a victory over Satan in duty , now let us fear lest our hearts give us the slip . When God had driven Adam out of the Garden , he plac't a flaming Sword at the East of it to keep the Tree of life , Gen. 3. ult. When we have cast out the Divel by prayer and fasting , let us set a strong guard about our hearts to keep them , that the enemy do not make a re-entry .

4 Keep thy heart in time of adversity ; the Divel makes use of all winds to toss the soul , and make it suffer shipwrack . Adversity hath its tentations ; not more ships than souls have been cast away in a storm ; in adversity the Divel tempts to Atheisme and Desperation . Job 2.9 . Dost thou still retain thy integrity ? Satan used Jobs wife as a Ladder , by which he would have scaled the impregnable Tower of Jobs faith : Still retain thy integrity ? a cutting kind of speech ; as if the Divel had said , God hath pull'd down thy hedge , he hath smitten thee in thy children , and art thou so sensless as still to serve and worship God ? what hast thou got by his service ? where are thy earnings ? what hast thou to shew but thy Boiles ? Throw off Religion , Curse God , and dye ! Satans physick alwayes poysons . Mal. 3.14 Ye have said It is vain to serve God ; and What profit is it that we have kept his Ordinance ? We have mourn'd and fasted , and have almost fasted away all we have , we will fast no longer . When a mans estate is low , and his spirit troubled , now Satan begins to throw in his Angle ; and oftentimes Satan makes use of poverty , to put a man upon indirect courses . Agur fear'd his heart in poverty , Prov. 30.8 , 9. Oh keep thy heart in adversity , beware of taking the forbidden fruit .

5. Keep thy heart in time of prosperity . The Moon , the fuller it is , the more remote it is from the Sun ; and oftentimes the more full a man is of the world , the further his heart is from God . Deutr. 32.15 . Jesurun waxed fat , and kicked ; 't is hard to abound in prosperity , and not abound in sin ; a full cup is hardly carried without spilling ; the Trees are never more in danger of the winde , than when they blossome ; pride , idleness , luxury * * Multos felicitas p●ratai● , pa● vict●s reddidi● . , are the three daughters which are bred of plenty . Sampson fell asleep in Dalilahs lap ; millions in the lap of prosperity have slept the sleep of death . Agur prayed , Give me not riches , Prov. 30.8 . He knew his heart would be ready to run wilde ; the worlds golden apple bewitcheth . When God sets an hedge of prosperity about us , we had need set an hedge of caution and circumspection .

3. Reasons enforcing heart-custody . 3. The next thing is , why we must be so careful about keeping of our hearts ? the Reasons are :

1. Because the heart is a slippery piece , Jer. 17.9 . The heart is deceitful above all things ; in the Hebrew it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the heart is a Jacob above all things , the heart is a supplanter ; if we are not very cautious and watchful , our hearts will put a cheat upon us . There is deceit in coyne , in friends , in books ; but the heart hath an art of deceiving beyond all , 't is a desperate impostor * * Grande profundum est homo . Aug. ; the way of the heart is like a Serpent upon a Rock . O the pleats and folds , the subtilties and labyrinths of a self-deceiving heart ! Let us a little trace the heart in its fallacies and stratagems , and see if there be not reason to lie sentinel continually , and set a strong guard about it . The heart will deceive us about things sinful . lawful . religious .

1. The heart will deceive us about things sinful .

1. The heart will tell us sin is but small , and being small , it is venial .

2. The heart will apologize for sin , masking over bad transactions with golden pretences .

3. The heart will tell a man he may keep his sin , and keep his Religion too . 2 Kings 17.33 . They feared the Lord , and served their own gods . The heart will secretly suggest to a man thus , as long as he goes to Church , and gives almes , he may secretly indulge corruption ; as if duty gave a man a Pattent and License to sin .

4. The heart will quote Scripture to justifie sin . 1 Cor. 9.20 , 22. To the Jewes I became as a Jew , that I might gain the Jewes , I am made all things to all men , &c. This Text the heart will bring for sinful compliance . O subtile heart that canst finde out Scripture to damn thy self ! though Saint Paul in things indifferent would conform to others , that he might save their souls , yet he would not to gratifie them violate a Law , or deny an Article of his Greed ; and if the heart is so treacherous , ( being alwayes more ready to excuse sin than examine it ) what care and circumspection should we use in keeping our hearts , that they do not decoy us into sinne before we are aware .

2. The heart will deceive us about things lawful in two cases .

1. It is lawful to endeavour to preserve our credit . A good name is a precious oyntment ; but under a pretence of preserving the name , the heart is ready to tempt a man to self-seeking , and make him do all to get a name . John 12.43 . Thy loved the praise of men more than the praise of God .

2. It is lawful to take comfort in estate and relations , Deutr. 26.11 . But the heart will be ready here to overshoot ▪ how oft is the wife and childe laid in Gods room ▪ the full stream of the affection runs out to the creature , and scarce a drop of love to Christ ; this is the deceit of the heart , it makes us offend most in lawful things ; more are killed with wine , than poyson ; they are afraid of poyson , but take wine in the excess . Gross sins affright , but how many surfeit upon lawful things , when we overdo we undo .

3. The heart will deceive us about things religious .

1. Our duties . 2. Our graces .

1. Our duties . The heart will tell us it is enough to come to Word and Sacrament , though the affections are not at all wrought upon ; this is like the Salamander , which lives in the fire ; but ( as Naturalists say ) it is never the hotter ; Will this be any Plea at Gods bar to tell the Lord how many Sermons you have heard ? surely it will be the bringing of Uriahs letter , it will be an evidence against you : How subtile is the heart to plot its own death , and bring a man to hell in the way of duty !

2. Our graces ; the heart is like a flattering glass , that would make the hypocrite look fair ; the foolish Virgins thought they had oyle ; many strongly conceit they have grace , but have none . The hypocrites knowledge is no better than ignorance . 1 John 2.4 . He hath illumination , but not assimilation , he is not made like Christ . The hypocrites faith is fancy ; he believes , but his heart is not purified * * Acts 15.9 . ; he pretends to trust God in greater matters , but dares not trust him in lesser ; he will trust God with his soul , but not with his estate .

Well , if the heart be thus deceitful , what need have we with all keeping to keep the heart ! do with the heart , as with a cheater ; we will trust a cheater no further than we can see him ; the heart is a grand cheater , it will supplant and cozen ; try it , but do not trust it . Prov. 28.26 . He that trusteth in his own heart is a fool .

2. We must excubias agere , keep the heart with watch and ward , because it is not only false , but fickle . God complains of Israel , that their goodness was as the early dew , Hos. 6.4 . The Sun ariseth , and the dew vanisheth ; the heart sometimes seems to be in a good frame , but it soon alters ; set the water on the fire , it boyles ; set it in the open Aire , it freezeth : Those good affections which boyle in the Church , often freeze in the Shop ; one day a Christian is quick and lively in prayer , another day like the Disciples , heavy and sleeping , Luke 22.45 . At one time a Christian is like David , when he danced before the Ark with all his might , 2 Sam. 6.14 : At another time like Sampson , when his hair was shaved , and his strength went from him , Judges 16.19 . When the gold hath been made pure in the fire , it remains pure ; but it is not so with the heart ; when it hath been purified in an Ordinance , it doth not remain pure , it gathers new soile and dross . The heart is one day humble , next day proud ; one one day meek , the next day passionate ; one day quick in its motion towards heaven , the next day the clock is set back ; 't is with the heart , as with a sick mans pulse , which alters almost every quarter of an houre . The heart being so full of variation and inconstancy , it is needful to keep the heart with all keeping ; the heart like a Viol , will soon be out of order , therefore we must often scrue up the strings , and keep the instrument in tune , that we may make melody in our heart to the Lord * * Ephes. 5.19 . .

3. The heart must especially be looked to and watched , because the heart is the fountain of all our actions and purposes ; the heart doth either sweeten or poyson all we do ; the heart is the spring which makes the current of our life run either pure or muddy ; the heart is the Throne either of sin or grace . If the root be soure , no sweet fruit can grow upon it ; so if there be a root of bitterness springing u●n the heart * * Hebr. 12.15 . , it is impossible that our services should give a sweet rellish : As in the natural body the heart is the fountain of life ; if the heart lives , the whole body lives ; if the heart be tainted and poysoned , the body dies : So it is in a spiritual sense ; if the inner man of the heart be holy , then the thoughts and actions are holy ; if the soul be earthly and impure , the actions receive a bad tin●ture . In Religion the heart is all ; we judge of mens heart by their actions ; God judgeth of mens actions by their hearts ; the heart differenceth actions . Amaziah did that which was right in the sight of the Lord , but not with a perfect heart , 2 Chron. 25.2 . But of Asa it is said , his heart was perfect all his dayes , 2 Chron. 15.17 . It is the heart gives the denomination to a thing ; now if the heart be the spring which makes our actions good or bad , then the heart is chiefly to be watched and tended ; preserve the spring pure , keep thy heart with all diligence .

Use 1 1. It shews a difference between the godly and the wicked ; Inform. the hypocrite looks most to externals , he keeps his actions from blotting , he sets a watch before his lips , the godly man sets a watch before his heart ; his main work lies within doors , he sees the first ebullitions and risings of sin , and grieves for them , he labours to set his heart right ; the heart is the Altar which sanctifies the gift .

Use 2 Reproof . 2 If we are to keep our hearts with all keeping , then it reproves four sorts of persons .

1. Such as have no care at all about their hearts ; they will have a care to keep their land that it be not morgaged , but no care to keep their hearts . Salvation and blessedness depend upon the keeping of the heart , yet how few mind their hearts , they let the Divel get into their hearts . The Shepherd keeps his Flock , the Physitian keeps his Receits , the Lawyer keeps his Evidences , the Merchant keep his Wares , the Covetous man keeps his gold ; but few that keep their hearts .

Quest. Quest. Why do not men keep their hearts ?

Answ. 1 Answ. 1. Because they study not the preciousness of them ; what a treasure is the heart ? it is divinely ennobled , it is capable of glory , but few know the worth of this jewel .

2 Men keep not their hearts , because they are taken up Answ. 2 in keeping other things . Cant. 1.6 . My own vineyard have I not kept . Many a man may say I have been cumbred about the world , I have been keeping my estate , tending my lusts , but my own heart hath been neglected , my own vineyard have I not kept . Judas was keeping the bag , when he should have kept his heart .

3. Men keep not their hearts , because they keep themselves Answ. 3 in sloth ; to keep the heart requires diligence , and few are willing to put themselves to the trouble ; but should not a Merchant keep his books of account because he finds some trouble in it ?

4. Some think their hearts are so good , that they need Answ. 4 not spend time about them to keep them . Many a bold sinner is presumptuously confident of heaven ; he thinks he wants nothing but taking possession ; hence it is he never looks into his heart , or searcheth his evidences till it be too late .

2. It reproves them , who when they should be keeping their hearts , fall asleep . Mat. 13.25 . While men slept , the enemy came and sowed tares . When men are asleep , and neglect their spiritual watch , the Divel comes and sowes poysonful seeds in their hearts , seeds of malice , pride , lust ; they say when the Dragon is asleep , a jewel is taken out of his head ; so the Divel takes away this jewel of the heart while men sleep in security ; 't is death for a Souldier to fall asleep upon his guard .

3. It reproves them , who instead of keeping their hearts , have suffered them to be stollen away . The love of the world hath stollen away mens hearts ; we may make an hue and cry after hearts . Satan catcheth mens hearts with a golden bait ; this , this is the reason why preaching the Word doth so little good : Ministers preach to mens ears , but the world hath stollen away their hearts .

4. It reproves those who keep half of their heart , but not all ; they have affections to good things , but let out some rooms of their heart to sin . H●rod did many things , but he let out one room of his heart to the Divel , he lived in incest * * Ubi regnat peccatum , non potest regna●e Dei regnum Au● . The true mother would not have the childe divided ; God will not endure to have the heart divided , he will have the whole heart kept for him .

Use 3 3. It exhorts Christians to keep their hearts : Merchants complain of losses at Sea ; Exhort . but whatever we lose , if we can keep our hearts , we shall do well enough : Keep thy heart with all diligence . This is I confess an hard work ; Eliah found it easier to shut heaven by prayer , than to shut his heart from evil thoughts * * Facilius est coelum obse●a●e quam animum . ; but this is the work every good Christian must set upon , the keeping of his heart .

Quest. Quest. But if my heart be evil , must I keep it ?

Answ. Answ. No , Cast away the evil of it , and keep that which is good ; as when we candy fruit , we pare off the skin , cut out the core and rotten , and preserve that which is best ; so do with thy heart ; what is evil in it cast away ; what is good preserve ; if thy heart be hard , cast away the stone , keep it soft ; if hypocritical , cut out the rotten , keep that which is sound ; separate between the precious and the vile . The sin in thy heart throw away , the grace keep and cherish ; in a word , do with thy heart , as they in the Parable did with the Fish , Mat. 13.43 . They gathered the good into vessels , but cast the bad away .

This is the great Exhortation , Heart-custody ; sinners look to your hearts ; let not your hearts be bewitched , and stollen away with the pleasures of the world . Hos. 4.11 . Whoredom and wine take away the heart ; many have drowned their hearts in wine . Clemens Alexandrinus reports of a certain Fish that hath not an heart distinguished from the belly as other fishes , but hath the heart in the belly ; an emblem of Epicures , their heart is in their belly .

Quest. Quest. What is the holy frame and posture in which I should keep my heart ?

Answ. Answ. Keep thy heart awake . Cant. 5.2 . My heart waketh . Psal. 108.2 . I my self will awake early * * Ut te ipsum serves non expergisceris ? Hor. ; though we have been sluggish , yet now it is high time to awake out of sleep , Rom. 13.11 . Take heed of sleeping in ignorance , impenitency , security ; the heart is naturally asleep , sin may be compared to sleep .

1. A man that is asleep , his senses are tyed up * * Somnus est ligatio sensuum . ; so a sinner whose heart is asleep in sin , his spiritual senses are taken away , he is not sensible of sin or wrath , Eph. 4.19 . He is going to hell , but knows it not , he laughs in his sleep .

2. Though in sleep the senses are bound , yet the fancy is let loose , the man dreams he is at a Banquet , Isa. 29.8 , So when the heart of a sinner is asleep in sin , yet his fancy is quick ; he fancies that he is an heir of the promise , that God loves him , fancy is let loose .

3. Sleep hinders from action ; he that is asleep , cannot work ; so a sinner fallen asleep in sin , cannot work out his salvation .

4. A man asleep , is in danger to be robbed , his money or jewels may be taken away ; so while the sinner is asleep , he may be robbed of his soul ; oh therefore keep thy heart awake , let the judgement of God on sinners be as an alarum to awaken thee , make that prayer of David , Psal. 13.3 . Lighten mine eyes , that I sleep not the sleep of death .

2. Keep thy heart jealous ; towards others exercise charity , towards thy self jealousie ; the better the heart is , the more suspitious : Satan hath a party within us ; the heart is not true to its self , therefore it needs excubation and caution ; little did Hasael think what was in his heart , 2 Kings 8.13 . Had one come to Noah , and said , Noah , Thou wilt be drunk shortly , he would have been ready to have defied him ; there 's all sin seminally in the heart ; whether will not the heart run , if we do not guard it ? it will run to Idolatry , Atheisme , Incest : Be ever jealous ; jealousie breeds vigilancy , and vigilancy safety ; let thy heart be ever in thy eye , keep it in with the curben-bit of mortification .

3. Keep thy heart serious ; take heed of a light heart . Zeph. 3.11 . His Prophets are light . The heart of the wicked is vain , and in this sense is said to be little worth , Prov. 10.20 . If you put a feather in the scale , it weighs nothing ; so feathery is the heart of a sinner ; vanity swims on the top , and deceit lies at bottom : Christ saith of the Sparrows , Are not two of them sold for a farthing ? Matth. 10.29 . Thousands of the sinners thoughts are not worth a farthing ! a light heart is like a ship without a ballast , it soon overturns ; a vain heart will be unstable ; light things are blown every way ; a flashy Christian is not broken for sin , sin seldome lies heavy on a light heart ; keep the heart serious , fix it upon God . Psal. 57.7 . O God my heart is fixed . Grace consolidates the heart , and keeps it from floting in levity ; poize thy heart with the thoughts of hell and judgement .

4. Keep thy heart humble , 1 Pet. 5.5 . That is the best frame of heart , which fits a man for Gods presence ; the humble heart is the Valley where God delights to walk ; the house where he will take up his residence * * In spirituali deficio , fundamen●i locus ponitur in imo . Hugo de Claustr . anim . l. 1. , Isa. 57. The humble heart doth sibi ipsi vilescere * * Ba●n . , it hath a low esteem of it self , and an high esteem of others , Phil. 4.3 . The more humble the heart is , the more fertil in grace ; those Meadows which lie low , are the richest grounds : Keep thy heart humble , view thy own wants , and others perfections ; the impostume of pride kills . The Eagle lifts up the Tortoise into the Aire , and then throws her down upon a rock , and breaks her * * Valer. Max. ; so the Divel lifts the heart up in pride , and so destroys it .

5. Keep thy heart sublime . Col. 3.1 , 2. Seek those things which are above . Keep down thy heart with the weight of humility , yet mount it up with the wing of heavenly-mindedness ; when the heart is touched with the loadstone of the Spirit , it ascends . Thus you have seen the holy frame and posture the heart is to be kept in .

Quest. Quest. What means is to be used for the keeping of the heart ?

1. If you would keep your heart , keep the Word in Answ. 1 your heart . Psal. 119.11 . Thy Word have I hid in my heart , Rules for keeping the heart . that I might not sin against thee . The Word is a preservative and antidote to keep the heart from spiritual infection . What are all the golden precepts in the Word of God , but several receits for the keeping of the heart ? if a Mariner would keep his ship , he must have his eye to the Star and the Compass ; the best way to keep our hearts , is to sail by a Scripture-compass .

2. If you would keep your heart , have a care what Answ. 2 company you keep , incorporate your selves into the society of the Saints ; when the people of God are together , they heat and quicken one another ; their counsels are seasonable , their prayers helpful . That ship is most likely to be preserved from Pirates , which goes with a Convoy : Christian , Wouldst thou keep thy heart safe in thy voyage to heaven , let the communion of Saints be thy Convoy , take heed of coming near such as are irreligious , they are infectious , and will poyson thy heart ; let thy delight be in them that excell in vertue , Psal 16.3 . The Saints carry the Lanthorn of the Word along with them , it is good to walk with them that carry the light .

Answ. 3 3. If you would keep your heart , watch over your passions ; the heart is ready to be destroyed by its own passion , as the Vessel is to be overturned with the Sail ; the heart doth sometimes sink in sorrow , swell with anger , and abound excessively with carnal joy . Diagoras seeing his three sons in one day crowned Conquerors , dyed for joy . Passion transports beyond the bounds of reason , 't is a kind of phrensie that possesseth . Lay the curben-bit of restraint upon your passions , or your hearts will run wilde in sin ; take heed of enflaming your spirits , as a man would avoid those wines and strong waters that may heat his blood ; cut off all occasions that may awaken this FURY , take away the fuel that feeds this fire . When this viper of passion begins to gather heat , pray it down : Prayer , saith Luther , takes down the swelling of the soul , and abates the heat of inordinate affections . How dangerous are these fiery exhalations ! Moses in a passion spake unadvisedly with his lips , Psal. 106.33 . A man in a rage is like a ship in a Tempest , that hath neither Pilot or Sails ▪ or Oars to help it , but is exposed to the Waves and Rocks ; how many have lost their hearts in a storm !

Answ. 4 4. If you would keep your heart , keep all the passages to your heart ; he that would keep a City , keeps the Forts and Outworks ; keep especially the two Portals of the heart fast , the eye and the ear .

1. Keep the eye ; the eye oft sets the heart on fire . Job did make a Covenant with his eyes , Job 31.1 . * * Voluit reducere speciem sensus externi ad tandem speciem cum inte●o . The Serpent sometimes creeps in through the Window or Casement into a Room ; the old Serpent the Divel , creeps through the Casement of the eye into the heart ; the eye is taster to the appetite . First Eve saw the Tree was good for food , then she took of the fruit , Gen. 3.6 . Look to the eye ; some of the Heathens have pulled out their eyes , because they would not be enticed by impure objects . I say not pull out the eye , only keep the Portal shut ; the Romans never did let their prisoners go abroad but their Keepers went with them ; never send thine eyes abroad , but send their Keepers with them .

2. Keep the ear ; much sin is conveyed to the heart through the ear ; the Apostle calls it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , corrupt communication , Eph. 4.29 . Because impure discourse corrupts and poysons the heart . Keep thy ear open to God , and shut to sin ; deafen thy ears to the lies of the slanderer and heretick , let not him have thy ear , who comes to rob thee of thy heart .

5. If you would keep your heart , get Christ into your Answ. 5 heart . Eph. 3.17 . That Christ may dwell in your heart : Nothing can hurt but sin ; if Christ be in the heart , he will purifie it , his Spirit is the refiners fire , Mal. 3.2 . If Christ be in the heart , he will adorn it , he will bring in the rich furniture of his graces , and so beautifie the hidden man of the heart , 1 Pet 3.4 . If Christ be in the heart , he will defend it ; the Castle of the heart can never be taken , if Christ be in it ! Let Satan dig his Mines , lay his Train of powder , shoot his Balls of wilde-fire ; if the Lord of Hosts pitch his Tent in the heart , it can never be taken by storm .

6. If you would keep your hearts , have a care to keep Answ. 6 your thoughts . Jer. 4.14 . How long shall vain thoughts lodge within thee ? What though you set a watch before the door of the lips , if you let your heart run out in vain impure thoughts ? the heart is the presence-chamber which is to be kept for God ; vain thoughts defile the Room , and make it unfit for God to come into . The thoughts make way for sin ; while the mind is musing , the heart burns . David let his heart rove into wanton thoughts , and that made way for the act of adultery , 2 Sam. 11.4 . Thoughts are Purveyers for sin ; they do first start sin , and then the heart hunts it .

Answ. 7 7. If you would keep your heart , keep your accounts well ; bring thy heart often to trial , put queries to thy heart ; O my heart what dost thou ? whether goest thou ? see what work lies undone , what sin thou hast to bewail , what grace to strengthen ; search thy evidences , examine thy title to Christ , 2 Cor. 13.5 . Traverse things narrowly in thy soul , see if there be no sin countenanced ; search as Israel did for Leven , keep a Diary in thy heart , see how things go in thy soul , be not a stranger at home ; for want of this p●lying with the heart , many are kept in the dark , and understand not the true state of their souls ; they live known to others , but dye unknown to themselves .

O what wisdom is it for a Christian to be much with his own heart ; he that would keep his Estate , must keep his Account-books well . Christian , redeem time every day to turn over the book of conscience ; trade with thy own heart , it will be stealing out to sin , call it often to account . Seneca would every night when his candle was out , ask himself what he had done that day ? often reckonings keep God and the conscience friends .

Answ. 8 8. If you would keep your heat , set fences about your heart ; those who would keep fruit or flowers , fence them in . There are foure Fences we should set about our hearts to keep them .

Fence . 1 1. The fear of God . Prov. 23.17 . Be thou in the fear of the Lord all the day long . As in natural fear the spirits recoil to the heart to keep it ; so the fear of God preserves the heart ; fear puts an holy awe upon the soul , and keeps it from sinful excursions ; fear bolts the door of the heart against vanity . Prov. 16.6 . By the fear of the Lord men depart from evil . As a Noble-mans Porter stands at the gate to keep out every thing that is unseemly from being brought into the house ; so the fear of God stands as an armed man at the gate of the heart , to keep out tentations from entrings ; fear lies sentinel , it stands as a Watchman on the Tower , and looks every way to see what danger is approaching ; fear will not admit any thing into the soul which is dishonourable to God .

2. Love without fear , makes us presume ; and fear Fence . 2 without love , makes us despair ; the love of God is the most forcible Argument to prevail with an ingenious spirit . Thus love argues , Hath God given me Christ ? hath he joynted me in the promises ? hath he setled a Reversion of heaven upon me ? and shall I walk unworthy of this love ? shall I voluntarily sin against this God ? No , I will rather dye than sin ; this made Anselm say , Let me rather fall into hell than sin ; wouldst thou keep thy heart , environ it with love , death cannot break this fence .

3. Faith ; this is call'd a shield , Ephes. 6.16 . The shield Fence . 3 fenceth the head , guards the vitals ; this blessed shield of faith preserves the heart from danger . The shield defends all the Armour , the Helmet and Breast-plate . The shield of faith defends the other graces ▪ the Breast-plate of love , the Helmet of hope , the Girdle of truth . When Satan strikes at a Christians heart , faith beats back the blow , and wounds the head of the old Serpent . 1 Pet. 5.9 . Whom resist stedfast in faith ; faith is the best safeguard , faith brings in peace . Rom. 15.13 . Peace in believing . And peace fortifies the heart , Phil. 4.7 . The peace of God shall keep your heart .

4. A good conscience . The heart is placed in the midst Fence . 4 of the body ; and as it is strongly secured with ribs about it , so it hath a film over it in which it is kept , call'd by the Greeks 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . To the ribs about the heart which fence it , I may compare the graces ; to the film in which the heart is kept , I may compare a good conscience , this keeps the soul that nothing can annoy it . — Murus Aheneus esto , &c. — Good conscience is a brazeen wall about the Castle of the heart ; these are the fences that keep the heart .

Answ. 9 9. If you would have your hearts kept , beg of God that he would keep them for you ; set not about this work in your own strength , but look higher , go to God , he is the great Lord-Keeper . Psal. 121.5 . The Lord is thy Keeper * * Utinam ut mihi semper à dexteris fis , bone Jesu . Bern. ; it is good to go alwayes with such a Keeper ; this is the reason none of the Saints are lost , because the Lord is their Keeper . 1 Pet. 1.5 . Who are kept by the power of God . Every Ward hath a Guardian to keep him ; choose God for thy Guardan , they are safe whom God keeps ; lock up thy heart with God , and give him the Key .

Motives to heart-custody . The Motives that may perswade us to look after the keeping of our hearts , are these .

1. If we do not keep our hearts , the Divel will keep them ; shall we let Satan have them ? when a rude Army gets into a Town , what work do they make ? what Rapines , Plunders , Massacres ? when Satan possesseth hearts , he carries them at last violently ( as he did the Swine ) into the Sea , Satan is first crafty , then cruel .

1. He is crafty ; his work is to fish for hearts , and he is very subtile ; he hath his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his policies and stratagems , 2 Cor. 2.11 .

1. He observes the humours of the body , and layes sutable baits ; the Divel cannot know the heart , but he may observe the temper and constitution * * Novit Diabolus cui illecebras carn● ingerat , cui virus invi diae insundat , omnium discurit mores . Leo. ; he tempts a sanguine man with beauty , a covetous man wich gold ; as the Husband-man knows what ground is fit for Barley , what for Wheat ; Satan hath not been a Tempter so long , but by this time hath gained experience , having commenced Master of his black Art .

2. Satan baits his hook with Religion , he tempts to sin under a pretext of piety , thus transforming himself into an Angel of light . He tempts some to make away themselves , that they may not live any longer to sin against God . Who would suspect Satan , when he comes as a Divine , and quotes Scripture ? Thus cunningly doth the Divel angle for hearts .

2. Having once gotten his prey , he is cruel ; his cruelty exceeds the rage of all Tyrants ; we read of Hannibal , Antiochus , Nero , who caused the Christians to be put in Coats , laid over with pitch and brimstone , burning all night , that they might be a living Torch to them that passed by ; this is nothing to the unparallel'd barbarisme and cruelty of Satan ; his name is Apollyon , Devourer ; he rent and tore the man in whom he was , and threw him into the fire , Matth. 17.15 . If he was so fierce when he was chained , what will he do when he hath full power ? when he had taken away all Jobs Estate , smitten his body full of soars , and thrown the house upon his children , yet all this was in the Divels account but a touch of the finger , Job 1.11 . If the touch of his finger be so heavy , what will the weight of his loyns be ? Oh then if Satan be so subtile in fishing for hearts , and so savage when he gets mens hearts , let us have a care to keep our hearts ; if we do not keep them , Satan will keep them for us , and then see what havock he will make .

2. He that keeps his heart , keeps his peace ; whence are our perturbations and disquiets , but from the neglect of our spiritual watch ? he that keeps his heart all day , may lie down in peace at night , Psal. 4.8 . What a comfort will this be to a Christian in every condition ! in a low condition , when he thinks thus with himself , Though I have lost my friends and estate , yet I have kept my heart ; in a sick condition ; we shall shortly be chained to a sick-bed ; but when a Christian shall keep his bed , it will be no small comfort to him that he hath kept his heart ; in a dying condition ; death may take away the life , but not the heart ; that jewel God layes claim to , and it is kept for him .

The heavenly race . 1 COR. 9.24

Know ye not that they which run in a race , run all , but one receiveth the prize ? So run , that ye may obtain .

REligion is a business of the greatest importance ; the Soul , which is the more Noble and Divine part , is concern'd in it ; and as we act our part here , so we shall be for ever happy or miserable ; the advice of Solomon in this case is most seasonable ; Whatsoever thy hand findeth to do , do it with thy might ; for there is no work , nor device , nor wisdom in the grave whither thou goest , Eccles. 9.10 . The business of Religion requires our utmost zeal and intension , Mat. 11.12 .

1. Sometimes the work we are to do for heaven , is set out by striving , Luke 13.24 . Strive to enter in at the strait gate ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , strive as in an agony , strive as for a matter of life and death ; so Cornelius à lapide ; though we must be men of peace , yet in matters of Religion we must be men of strife ; 't is an holy strife , a blessed contention ; indeed the Apostle saith , Let nothing be done 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ through strife ; but though strife doth not do well among Christians , yet it doth well in a Christian , he must strive with his own heart , or he will never get to heaven .

2. Sometimes our work for heaven is compared to wrestling . Ephes. 6.12 . We wrestle not against flesh and blood , but against principalities and powers , &c. Our life is a continual wrestling ; as Jacob wrestled with the Angel , so we must wrestle with our corruptions ; we must not lay our sins in our bosome , but set our feet upon their necks ; if we foyle our sins , and get them down , 't is not baseness or cowardise to strike them when they are down ; and we must wrestle with Satan ; wrestlers get one within another ; Satan labours to get within us , and give us a fall , as he did our first Parents . What the Divel would have done to Christ , thrown him from the pinacle of the Temple , Mat. 4. that he did to our first parents , he threw them down from the Pinacle of happiness ; therefore we must wrestle with him ; resist the Divel , and he will flie from you , Jam. 4.7 .

3. Sometimes the life of a Christian is compared to fighting . 1 Tim. 6.12 . Fight the g●od fight of faith ; Christ is the Captain of the Saints Forces ; he is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Captain of their salvation , Hebr. 2.10 . We must all be Military persons ; faith is our shield , hope is our helmet , the Word of God our sword ; we come into the world , as into a field-battel , lusts war against us , 1 Pet. 2.11 . Good reason therefore that we should war against them ; 't is a day of battel , and it is dangerous going abroad without our Armour .

4. Sometimes a Christians work for heaven , is compared to the running of a race ; so in the Text , Know ye not that they which run in a race , run all , but one receiveth the prize ? So run , that ye may obtain . In which words the Apostle seems to allude ( as learned Writers observe ) either to the Olympian games , which were kept every fifth year in honour of Jupiter , or to the Isthmian games celebrated near Corinth in the honour of Neptune , in which games they did put forth all their strength to win the prize . So saith the Apostle , Run the race of Christianity which is set before you with a winged swiftness , that ye may obtain the prize of salvation .

The words fall into two general parts .

1. The race to be run , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , so run .

2. The end of running , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that ye may obtain .

The Observations out of the Text are these two .

1. That Christianity is a race .

2. That wise Christians should labour so to run , as to win the prize : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , so run , that ye may obtain .

Doctr. The first Doctrine is , That Christianity is a race ; or the life of a Christian is a race . Hebr. 12.1 . Let us run with patience the race that is set before us : We must be Viatores ▪ before we are Comprehensores ; heaven is a place of rest . Hebr. 4.9 . There remains a rest for the people of God : No more wrestling there , for then we have overcome the enemy ; the Saints in glory are set forth with Palms in their hands , Rev. 7.9 . in token of victory . No more running there ; for the prize being obtain'd , the Saints have Thrones to sit and rest themselves upon , Revel. 3.21 . But this life is a race , and it must be run , and so run .

For the illustration of the Doctrine there are three things to be opened .

1. Wherein a Christians life is compared to a race . 2. Wherein the Christian race differs from other races . 3. Why this race must be run .

1. Wherein a Christians life is compared to a race ; that appears in four particulars .

1. In a race there is the way or path to run in * * Stadium , locut erat in quo cursu c●rtabatur pedibus aut equis . Estius . ; so in Christianity there is the path-way in which we must run . Psal. 119.32 . I will run the way of thy Commandments , this is a good old way , Jer. 6.16 . 'T is as good as it is old . The way of sanctification and obedience , is the way the Saints have gone in , and the way which God hath been found in ; this way we are to run in , is ,

1. A pleasant way , 't is sweetned with comfort . Prov. 3.17 . All her wayes are pleasantness . Rom. 15.13 . Joy in believing . The way of Religion is strowed with Roses ; oh the bunches of grapes that God cuts down , the flagons of wine that he gives to those that turn their feet into this way !

2. The way of Gods Commandments is a clean way , 't is a way paved with holiness , Isa. 35.6 . Christians may run in this way , and never wet the sole of their feet ; the way of sin is defiling ; such as use themselves to this way , the filth of hell sticks upon them ; in the wayes of sin there are such deep sloughs , that men sink into perdition ; but the way of the Christian race is clean ; such as run this race , cleanse themselves from all pollution of flesh and spirit , perfecting holiness , 2 Cor. 7.1 .

2. A race is laborious ; the running of a race is a violent exercise ; men do vires exerere , put forth all the strength of their bodies in running . Thus Christianity is a race for labour , we must put forth all our strength in this race . My soul followeth hard after God , Psal. 63.8 . I reach forward , Phil. 2.13 , 14. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the word signifies , I stretch my neck forward ; and saith the Apostle , I press 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , toward the mark ; as runners in a race gather up their feet with all swiftness , and stretch themselves forward to lay hold on the prize ; 't is not an idle wish , a dead prayer will win the garland ; but a Christian must put forward with all speed and vigour of affection , that he may obtain what he runs for .

3. A race is short ; breve curriculum , as Horace calls it ; the Greek word for a race , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifies a short stage of ground ; the Olympian race contained six hundred feet , 't was one hundred twenty paces long as Authors report . A race is but a short space of ground , it is soon run : Thus our time being short , our race cannot be long ; and this may encourage us in the race of Religion , and keep us from being out of breath ; remember it is but a short race . 1 Pet. 5.10 . After ye have suffered awhile . So I may say , after ye have run awhile , you will be at the end of the stage ; it is but awhile ( Christians ) and you shall have done wrestling , weeping , praying , and you shall reap the fruit of all your prayers ; it is but awhile , and you shall have done suffering , and be among the spirits of just men made perfect ; it is but awhile , and you shall be at the end of your race . 1 Pet. 1.9 . Receiving the end of your faith , &c. How should a childe of God rejoyce to think he hath got over a good part of his race , and is almost at the end ; as Doctor Taylor Martyr once said , I have but two stiles to go over , and then I shall be at my Fathers house . You that have set out betimes for heaven , & now are in your old age , comfort your selves with this , you have but a few steps more to take , and then you are at the end of your race .

4. In a race there is a Crown or Garland given to him that gets the better * * Bravium significat praemium quod datur ijs qui ex certamine victores sunt ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 legunt palmam . Ambr. Cypr. de Exhort . Martyr . cap. 8. ; so in Religion , those that win the race , shall wear the Crown , 2 Tim. 4.8 . Such as do not run through sloth , or will not run through pride , miss of the reward ; but such as run the heavenly race faithfully , shall have a Crown , 2 Tim. 4.8 . And this reward is fitly resembled to a Crown for the splendor of it ; a Crown hung full of jewels , is bright and splendid , it gives an orient lustre ; neither can pen describe , or pensil delineate , or tongue of Angel express the glory and magnificence of this Crown ; nor can it be shadowed out by all the beauties of heaven , though every star were a Sun .

2. The second thing to be illustrated , is , to shew wherein the Christian race differs from other races .

2. In other races one only is crowned ; so in the Text , but one receiveth the prize ; but in the spiritual race many win the prize ; the Saints shall come to heaven from all the quarters of the world , East and West , &c. Matth. 8.11 . Many shall come from the East and West , and shall sit down with Abraham and Isaac , and Jacob in the Kingdom of heaven . Rev. 7.4 . There were sealed an hundred and forty and four thousand of all the Tribes of the children of Israel ; after this I beheld , and l● a great multitude , which no man could number , of all Nations , of kindreds and people and tongues stood before the Throne , and before the Lamb , cloathed with white Robes and Palms in their hands , Ver. 9. By this multitude not numerable , are to be understood those that belong to the election , and are salvable ; these as Victors are crowned , and stand with Palms in their hands ; should but one receive the prize , there might be room left for despair .

2. In other races some stand still and look on , and usually there are but two run ; but here in the heavenly race all must run ; those that are unfit to run other races , must run this , as the lame and blinde , none are excused from this race ; all have run from God by sin ▪ and all must run to him by repentance , either run or damn ; either flie to heaven , or fall to hell .

3. In other races the feet run , but in the Christian race the heart runs . Psal. 119.32 . I will run when thou shalt enlarge my heart . In Religion the heart is all ; that which the heart doth not , is not done * * Quicquid cor non facit , non fit . ; 't is not the lifting up of the eye or hand towards heaven that forwards the race , it is the out-going of the heart ; many a mans tongue runs in Religion , but not his heart ; Dost thou believe with thy heart ? Rom. 10.9 . Dost thou love God with thy heart ? Matth. 22.37 . This is to run the race of Religion ; this rids away ground , and brings a Christian apace to the Gole ; when Davids heart was enlarged , then he would run .

4. In other races , he only gets the prize , that runs fastest ; but it is not so in this heavenly race ; though others may out-run us , yet if we hold on to the end of the race , we shall receive the reward . Some Saints are like Asael , light of foot as a Roe , 2 Sam. 2.18 . They run swifter in the race of obedience , as Ahimaaz out-ran Cushi , 2 Sam. 18.23 . But this is the comfort of weak believers , though they cannot run so fast as others , yet if they hold on to the end of the race without tyring , they are crowned ; he that came in at the eleventh houre , had his pay as well as he that came in at the first houre , Matth. 20.9 . To shew that those who set out later , and may be out-run by other Christians , yet persevering , they are saved .

5. In other races men run for a temporal reward ; in the Christian race we run for an eternal ; others run for a corruptible Crown , 1 Cor. 9.25 . Sometimes the Crown bestowed upon the Victor , was made of Olive , sometimes of Myrtle ; the Aegyptians had a Crown of Cinnamon enclosed in gold , but still it was corruptible ; but the Crown the Saints run for is incorruptible , it is a never-fading Crown , 1 Pet. 5.4 . Other Crowns are like a Garland of flowers , that soon withers , Prov. 27.4 . But this Crown given to the conquering Christian , is immarcessible * * Corona haec no●fi ●sit aut gemmis , flores isti ex quibu●●tur semper vi●idescunt repullulant semper . ; the jewels of this Crown are never lost , the flowers of it never fade .

6. In other races the Garland is bestowed in a way of merit ; but in the Christian-race it is bestowed as a Legacy of free-grace ; though we shall not obtain the prize unless we run , yet not because we run ; how can we merit the recompence of reward ? Before we merit we must satisfie , but we have nothing to satisfie : Besides , what proportion is there between the race and the recompence ? therefore the Crown bestowed is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a gratuitous gift . Rom. 6.23 . The gift of God is eternal life * * Munera sua Coronat Deus , non merita tu● Aug. epist. 105. . God will so bestow his rewards , that he himself may be no loser ; though the Saints have the comfort of their Crown , God will have the glory .

7. In other races many times one hinders another ; but in the race to heaven one Christian helps another . 1 Thes. 5.11 . Edifie one another even as also you do : One Christian helps by his prayer , advice , example , to confirm another : What is the communion of Saints , but one Christian putting forward another in the heavenly race ?

8. One may lose other races and not be miserable ; but he cannot lose this race in Religion but he must needs be so . In other races a man does but lose his wager ; but if he falls short of this spiritual race , he loseth his soul ; how seasonable therefore is that Apostolical caution , Heb. 4.1 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Let us fear , lest we should come short .

The third thing to be insisted on , is , Why we must run this race of Christianity .

There are three Reasons ; 1. Because God hath set us this race . Heb. 12.1 . Let us run the race that is set before us . It is not Arbitrary , it is not left to our choice whether we will run or no , God hath set us the race ; Gods commands carry power and Soveraignty in them : If a General bids his Army march , they must march . There 's no disputing duty at the Word of God ; the heavens drop down their dew , the stars set themselves in Battalio , the earth thrusts forth a crop , the Sea is bridled in , and dare not go a step farther : If inanimate creatures obey the word of command , much more those who are endued with reason ; when God saith Run the race , we must run .

2. There 's no other way to get to heaven but by running the race ; by nature we are far distant from the gole , and if we would have heaven we must run for it ; a man can no more get to heaven that doth not run this race , than one can get to his journeys end , that never sets a step in the way . 2 Pet. 1.10 . Give diligence to make your calling and election sure , for so an entrance shall be ministred to you abundantly into the everlasting kingdom .

3. Our time alotted to us is short ; Job compares our life to a swift Post : Job 9.25 . My dayes are swifter than a Post . The Poets painted Time with wings ; if Time flies , we had need run ; the night of death hastens , and there is no running a race in the night .

Use 1 1. It shows us that the businesse of Religion is no idle thing , Informat . we must put forth all our strength and Branch . 1 vigour . — Herculem duri celebrant labores ; Ille Centauros domuit superbos , Cerberum traxit triplici catena ; Ultimus coelum labor in reflexo Sustulit collo , &c. Claud. Religion is a race ; we must run , and so run ; 't is an hard thing to be a Christian ; alas then what shall we say to them that stand all the day idle ? Come to many , and one would think they had no race to run ; they put their hand in their bosome , Pro. 19.24 . Is that a fit posture for him that is to run a race ? They stretch themselves upon their couches , Amos 6.4 . they had rather lie soft , than run hard ; many would have heaven come to them , but they are loth to run to it ; if salvation would drop as a ripe fig into the mouth of the eater , Nahum 3.12 . men could like it well , but they are loath to set upon running a race ; but never think to be sav'd upon such easie terms : * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . M●nand . the life of a Christian is not like a Noblemans life ; the Nobleman hath his rents brought in by his Steward whether he wake or sleep ; think not that salvation will be brought to you when you are stretching your selves on your beds of ivory ; if you would have the prize , run the race . The passenger in the ship , whether he sit in the Cabinet , or lie on the Couch , is brought safe to shore ; but there is no getting to the heavenly port without rowing hard . Zacheus ran before to see Jesus , Luke 19.4 . If we would have a sight of God in glory , we must run this race : we cannot have the world without labour , and would we have heaven ?

2. If the life of Christianity be a race , this is that Branch . 2 may justifie the godly in the haste which they make to heaven . Psal. 119.60 . I made haste and delayed not to keeep thy Commandements . Carnal spirits say , What need you make such haste ? why are you so strict and precise ? why do you runne so fast ? fair and softly , a more easie pace will serve ; oh but may a Christian reply , Religion is a race , I cannot run too fast , nor hardly fast enough : If any had ask'd St. Paul why he ran so fast , and pressed forward to the mark , he would have answered , he was in a race . Here is that may justifie the Saints of God in their zeal and activity for heaven ; they are Racers , and a race cannot be run too fast : The blind world is ready to judge all zeal madness ; but have we not cause the to put on with all speed , when it is a matter of life and death ; if we do not run , and so run , we shall never obtain the prize ; if a man were to run for a wager of three or four millions , would he not run with all celerity and swiftness ? 1 Sam. 21.8 . The Kings business requires haste : If any should say to us , Whether so fast ? why so much praying and weeping ? we may say as David , The Kings business requires haste . God hath set me a race to run , and I must not linger or loyter . The haste Abigail made to the King , 1 Sam. 25.34 . prevented her death , and the massacre of Nabals family ; our haste in the heavenly race will prevent damnation . This may plead for a Christian in his eager pursuit after holinesse , against all the calumnies and censures of the wicked .

Use 2 1. It reproves them that run a contrary race , not the race God hath set them , Reproof . but the race the Divel hath Branch . 1 set them , the race of iniquity . — qui virilius peccant ; * * Sen. who sacrifice their lives to Bacchus ; they make haste , but not to heaven ▪ they make haste to fulfill their lust● , Prov. 6.18 . they make haste to swear , to be drunk , they are swift to shed blood ; Isa. 59.7 . their feet run to evil . The sinner in regard of the haste he makes in sin , is compared to a swift Dromedary , Jer. 2.23 . a wicked mans swiftness in sin is like Absaloms riding on his Mule : 2 Sam. 18.9 . The Mule went under the thick boughs of an Oake , and his head caught hold of the Oake , and he was taken up between the heaven and the earth . Sinners make haste to sin as a bird hastens to the snare ; they run as the swine possessed with the Divels , ran into the Sea and were drowned , Mark 5.13 . Oh what haste do men make to hell , as if they feared the gates would be shut e●e they could get thither ! what needs this speed ? why do they run so fast to prison ? the sins men commit in haste , they will repent at leasure ; Achan make haste to the wedge of gold ; but now he hath time enough to repent of it : Sin is an unhappy race , a damnable race ; will it not be bitterness in the end ? 2 Sam. 2.26 . when men come to the end of that race , instead of a Crown , behold chains of darkness , Jude 6.

2. It reproves them who instead of running the race Branch . 2 of Gods Commandements , spend all their time in joviality and mirth , as if their life were rather a daunce than a race . Job 21.12 , 13. They take the Timbrel and Harp , and rejoyce at the sound of the Organ , they spend their dayes in mirth ; they are at their musick when they should be at their race : Amos 6.4 . That chaunt to the sound of the Viol , that drink wine in bowls , and anoint themselves with the chief oyntments . 'T is hard to have two heavens ; some are all for pleasure ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : they are like those hunting-dogs Diodorus Siculus speaks of , while they run among the sweet flowers , they smell to the flowers , and lose sent of the Hare , and leave off their game . So while many are among the sweet flowers , the delights and pleasures of the world , they fall a smelling to these flowers , and leave off their race . 〈◊〉 sub dulci melle latent venena . — These go merrily to hell ; I may say as Solomon , Prov. 14.13 . The end of that mirth is heaviness .

Branch . 3 3. If Religion be a race , it reproves them that are slow-paced in Religion , who creep , but do not run ; their motion is like the motion of the eighth Sphere , slow and dull ; they should be like the Sun in the firmament which is swift , when they are like Sun on the Dial which moves very slow ; many Christians move so heavily in the wayes of God , that it is hard for standers by to judge whether they make any progress or no ; they are hasty in their passion , but slow of heart to believe , Luke 24.25 . what haste did Israel make in their march when Pharaoh was pursuing them ? what need have Christians to expedite their race , when the Divel is behind pursuing , and ready to overtake them , and make them lose the prize ! we read in the Law that God would not have the Asse offered in sacrifice , he hates a dull temper of soul ; the Snaile was accounted unclean , Levit. 11.30 . the slow-paced Christian will be taken tardy at last , and misse of the prize .

Branch . 4 4. It reproves those who begin the race of Christianity , but do not persevere to the end of the race , they faint by the way : Ye did run well , who did hinder you that ye should not obey the truth ? Gal. 5.7 . the Crown is set upon the head of perseverance , he that runs half the way , and then faints , loseth the Garland . 'T is sad for a man to come near to heaven , and then tyre in the race ; as it is to see a ship cast away in sight of the shore .

Nay , what shall we say to them who do worse than tire in the race , they run backward into the way of profanesse , as Julian , Gardner and others ; there is no going to heaven backward ; such do cast reproaches upon the wayes of God ; better never begin the race , than run back : 2 Pet. 2.21 . For it had been better for them not to have known the way of righteousness , then after they have known it to turn from the holy Commandement . A Souldier that runs from his Colours , and lists himself in the enemies Regiment , if he be taken , must expect Martial Law . Heb. 10.38 . If any man draw back , my soul shall have no pleasure in him ; God will bear with infirmity , but he will punish treachery ; wrath shall smoak against the Apostate ; fury will display itself in its bloody colours ; indeed in War there is a retreating sometimes , which if it be done politickly , and to the enemies disadvantange , it is called an honourable retreat ; but in a race to heaven there must be no retreats , these are not honourable retreats , but damnable retreats ; whosoever draws back , it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to perdition , Heb. 10. ult.

3. Let all Christians be exhorted to run this heavenly Use 3 and blessed race of Religion ; Exhortat . what Arguments shall I use to perswade ? look upon other creatures wing'd with activity , and then Christian shame thy self : Look into the firmament and see the Sun as a Gyant running his race , Psal. 19.5 . and dost thou stand still ? look into the Aire , see the birds soaring aloft , and mounting towards heaven ; look into the earth , see the Bees working in the Hive ; look upon the Angels , they are swift in obedience ; look upon other Christians near thee , thou shalt find them their race , reading at praying , weeping ; and hast thou nothing to do ? look upon thy precious time , time runs , and dost thou stand still ? look upon the wicked how quick are they in sin ? and shall they run faster to hell than thou dost to heaven ? nay , look upon thy self , how industrious art thou for the world , rising early , compassing Sea and Land , and yet how stupid , and heartless in the matters of salvation ? wilt thou run for a feather , a bubble , and not run for a Kingdom ?

To quicken your pace in godliness ; consider what the prize is we run for , it is a Crown of glory . * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This incircles all blessedness within it ; there will soon be an end of our race , but there will be no end of our Crown ; this blessed reward should quicken u● in the race ; but how shall we run the race , so as to obtain ? ▪ 't is sad to run in vain , Phil. 2.16 . this brings to the next .

Use 4 Direction . 4. I shall prescribe some Directions about this heavenly race .

1. Take heed of those things which will hinder you in your race . As 1. Shake off sloth ▪ idleness is pulvinar Diaboli ; the sluggish Christian will never win the race , he is asleeping when he should be running ; sloth is the rust of the soul , 't is the disease of the soul ; a sick man cannot run a race . Prov. 12.27 . The slothful man roasteth not that which he took in hunting ; he will rather fast than hunt for Venison ; oh shake off sloth , abandon this idle Div●l if ye intend a race .

2. Throw off all weights . There are two sorts of weights we must throw off .

1. The weight of sin ; Heb. 12.1 . Let us lay aside every weight , and the sin that doth so easily beset us , and let us run the race . The Prophet David felt this weight ; Psal. 38.4 . Mine iniquities are gone over mine head as an heavy burden , they are too heavy for me . If we do not throw off this weight by repentance , it will sink us into hell : A man cannot run a race with a burden upon his back ; an unclean person cannot run the race of holiness ; a proud man cannot run the race of humility ; a self-willed man cannot run the race of obedience . O Christian , unburden thy soul of sin , through off this weight if thou intendest to lay hold on the Crown .

2. The second weight the Spiritual Racer must throw off , is the world . This is a golden weight which hath hindred many , and made them lose their race . So far as the world is a weight , throw it off ; I say not lay aside the use of the world , but the love of it . * * 1 Joh. 2.15 When the golden dust of the world is blown in mens eyes , it blinds them that they cannot see their race .

3. Discard false Opinions about this race ; as

1. That the race is easie ; many a man thinks he can run the race from earth to heaven on his death-bed . O sinner , thou that say'st the race is easie , art a stranger to the Christian race . Thou art dead in sin , till a supernatural Principle of grace be infused , Ephes. 2.1 . is it easie for a dead man to run a race ? to run the way of Gods Commandements is against nature ; and is it easie for a man to act contrary to himself ? is it easie for the water to run backward in its own channel ? is it easie for a man to deny himself , to crucifie the flesh , to behead his beloved sin ? oh take heed of this mistake , that the Christian race is easie . Do you know what Religion must cost you , and what Religion may cost you ?

2. The second false Opinion we must beware off , is , that the race to heaven is impossible ; there is so much work to do that sure we shall never win the race . Cyprian confesseth of himself that before his conversion he had many thoughts tending to despair ; he imagined that he should never get the mastery of some of his corruptions ; the thoughts of impossibility cut the sinews of all endeavour ; * * Desperaree ● in infernum descendere . Isidor . God hath encouraged us to run not only by promising rewards when we win , but by promising strength to enable us to run ; hath not he said he will put his Spirit within us , Ezek. 36. and then afflante spiritu , we can run and not be weary * * Isa. 40 u●t . ; how many hath Satan disheartned through despair ? sure saith the diffident soul , I may run , but I shall never so run as to obtain ; Jer. 2.25 . Thou said●st There 's no hope . So saith the despairer , I had as good go on in my sins , as good keep the old road , there 's no hope , all succours of mercy are cut off ; this is a dangerous Praecepice ; despaire takes a man off his leggs , and then how can he run . Despair is heluo animarum , the great devourer of souls ; he that is under the power of this sinne , disputes himself into hell .

4. Take heed that company doth not stay you by the way ; if a man should be running a race , and he should have a friend as he is running , come and take him by the hand and desire to speak with him , this might make him lose the race . So stands the case here , many will be ready to meet with us , and stop us in our race to heaven ; what need you ( will they say ) set out so soon ? what need you run so fast ? stay and bathe your selves a while in the luscious delights of the world ; thus have many been stop'd in the middle of their race , and lost the prize ; to him that would hinder us in our race , we must say with an holy indignation , as Christ , Get thee behind me Satan , Matth. 4.10 .

2. You must use all means to help you in the heavenly Race ; as

1. Run the right race , the Apostle calls it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the race set before us , Hebr. 12.1 . that is the race chal'kd out in the Word of God ; the race of self-denial and sanctity . 'T is not any race , but the race set before us , that we must run ; which confutes that opinion , that a man must be saved in any Religion .

2. Fit your selves for the heavenly race ; as

1. Diet your selves ; the Racers in Ancient times , saith Ireneus , did diet themselves , they would not eat of any gross meat , nor yet a full meale , that they might be the more prepared for the race ; thus must Christians diet themselves by sobriety and mortification , that they may by a well ordering of themselves be the fitter to run the race which is set before them . St. Paul did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , beat down his body , 1 Cor. 9.27 . that he might be the fitter for his race .

2. Strip your selves for the race ; the runner in a race useth to strip himself of all about him , and wear only a white garment that he might be light and nimble ; So should Christians do , strip themselves of all conceits of merit , and only wear the white garment of Christs Righteousness .

3. Begin the race betimes : Eccles. 12.1 . Direction . Remember thy Creatour in the dayes of thy youth . Young ones think they may set upon the race too soon ; can a man be good too soon ? can he run the race of repentance too soon ? but suppose he might ; yet it is better to repent a year too soon , that an houre too late . Esaus tears as well as his Venison came too late , Gen. 27.33 , 34. David would seek after God early , Psal. 36.1 . Austin in his confessions complains of himself that he knew God no sooner * * Sero nimis te am●vi Domi● . ▪ they will hardly be able to run the heavenly race who have old age , and old sins upon them .

4. Run the path-way , not the road-way ; hell-road is full of travellers ; most go wrong ; Exod. 23.2 . Thou shalt not follow a multitude to do evil ; the multitude doth not consider what is best , but what is safest ; our Saviour hath told us , narrow is the way which leadeth unto life , Mat. 7.14 . run in the narrow way of self-denial , and mortification .

5. Resolve to hold on in the race notwithstanding dangers and difficulties : A good Christian must be steeled with courage , and fired with zeal : 't is probable there will be thorns in the way of our race , and flint-stones , therefore we had need be well shod .

1. We must be shod with the Gospel of peace , Ephes. 6.15 . he whose heart is fil'd with that peace the Gospel brings , will be able to run over the hardest piece of Religion with ease .

2. We must be shod with patience : Heb. 12.1 . Let us run with patience the race . Patience bears up the heart of a Christian , and keeps him from tyring in the race ; if this shoo be off , we shall soon halt , and give over running .

6. Christians in their race must keep their eye still upon the mark : The Grecians had their white line drawn at the end of their race , which was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the Racers eye was still upon it : The looking upon the prize quickens Christians in their race . St. Paul looked 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 towards the mark , Phil. 3.14 . as Archers look at the white , Racers at the prize . And Moses , Heb. 11.26 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , looked to the recompence of reward ; he looked with one eye at Gods glory , and with the other eye at the Garland or Prize .

7. O run with delight ; Psal. 119.47 . I will delight my self in thy Commandements . Oyle supples the joynts and makes them agil and nimble : The oyle of gladness makes Christians lively and fit to runne the heavenly Race : The joy of the Lord is your strength , Nehem. 8.10 .

8. Run in the strength of Christ ; do not think you can of your selves win the race ; the Arminians talk of Free-will , but it is not of him that willeth , nor of him that runneth , Rom. 9.16 . by nature we are blind , and lame , therefore unfit to run a race ; we run fastest when Christ takes us by the hand .

9. If you would run so as to obtain , be often in the exercise of grace ; is it not enough to have grace in the habit , but in the exercise . Such as run the heavenly race , must not only be living , but lively ; they must have a flourishing faith , a flaming love : What is the meaning of the Loines girt , and the Lamps burning , Luke 12.35 . but grace in its activity ? without this there can be no speed in the heavenly race .

If you would run hard , pray hard ; Prayer helps us on in the race . Luther was a man of Prayer : Pray over that Prayer , Cant. 1 , 4. Draw me , we will run after thee .

Pray that you may not mistake your way through Error , nor stumble in it through offences . In a word , Let us pray for the Holy Spirit , which doth animate us in the race , and carry us above our own strength . Gods Spirit breathed in , keeps us in breath .

The sacred Anchor . Titus 2. ●3 .

Looking for that blessed hope , and the glorious appearing of the great God , and our Saviour Jesus Christ .

A Christians happiness is in reversion , it is yet behind ; a Saint in in this life is aeternitatis candidatus , a candidate and expectant of heaven ; he hath little in hand , but much in hope ; so saith the Text , Looking for that blessed hope , &c.

There is enough to mak us breathe after that hope ▪ if we look either Intra , or Extra .

1. Intra , if we turn our eyes inward and behold ●ur sins . This made Paul himself cry out , O wretched man that I am , Rom. 7.24 . A Christian hath two men within him ; flesh and Spirit ; this may make him look for that blessed hope , when he shall be disintangled of his sins , and shall be as the Angels of God .

2. If we look Extra , if we cast our eyes abroad , the world is but our sojourning-house , it is a Stage whereon vanity and vexation act their part , and the Scene seldom alters : Depart , this is not your rest , Mich. 2.10 . all which considered , may make us look for that blessed hope , and the glorious appearing of the great God and our Saviour .

In which words there is , 1. The Act , looking . 2. The Object ; which is set down ,

1. Emphatically , that blessed hope .

2. Specifically , the glorious appearing of the great God , &c.

I begin with the first , the Act , looking , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . There is a threefold looking .

1. A looking with desire , as the servant looked for the year of Jubily and release , Lev. 25.40 . or as the Bride looks for the marriage day . Now it is a time of absence from our Husband Christ ; therefore we are dressed in mourning , and hang our Harps upon the Willows ; but how doth the Spouse desire the marriage day when the Nuptials shall be solemnized ! at that wedding the water shall be turned into wine : How doth the pious soul cry out in an holy pang of desire , usque quo ? how long Lord ! why is thy Chariot so long a coming ? why tarry the wheeles of thy Chariot ? it is the Vote of the whole Church ; Rev. 22.17 . Come Lord Jesus , come quickly .

2. There is a looking with joy ; Rom. 5.2 . We rejoyce in hope of the glory of God . There is terror in a sinners looking , it is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a fearful looking for of judgement , Heb. 10.27 . as a man indebt looks every hour when the Serjeant shall arrest him , but the Saints is a joyful looking ; as a man looks for a friend , or for one that is to pay him a great summe of money . So Moses looked with joy to the recompence of reward , Heb. 11.26 .

3. There is a looking with patience ; as a man casts his seed into the earth , and looks with patience till the Crop spring up : Jam. 7.5 . Behold the Husbandman waiteth for the pretious fruit of the earth , and hath long patience for it ; be ye also patient , for the coming of the Lord draweth nigh . So much for the Act , looking .

2. The Object , that blessed hope ; where we are to consider , 1. What hope is . 2. What a Christian hopes for .

1. What hope is . I answer : Hope is a Theological grace planted in the heart by the Spirit of God , whereby a Christian is quickned to the expectation of those things which are held forth in the promise : Rom. 8.25 . If we hope for that we see not , then do we with patience wait for it . Aquinas descibes hope thus ; Spes est circa bonum arduum , futurum , & possibile .

1. Hope is circa bonum , it looks at some good , so it differs from fear ; fear looks at evil , hope at good .

2. Hope circa bonum futurum , it looks at some good to come ; so it differs from joy ; joy is exercised about something present , hope about something future . So Clemens Alexandrinus defines hope , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

3. Hope is circa bonum arduum , it looks at some good which is difficult to attain . So hope differs from desire ; desire is weak and transient , it is soon over ; hope is resolute and fixed , it wrastles with difficulties , and will not give over , till it hath the thing hoped for .

4. Hope is circa bonum possibile , it looks at some good which is feasible , and which there is possibility of obtaining . So hope differs from despair ; despair looks on things with black spectacles , and gives all for lost ; hope is like Cork to the Net , which keeps the heart from sinking in despair . Thus you have seen what hope is .

Here a Question may be moved , how hope differs from Faith ?

Answer ; These two graces , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Faith and Hope are so like , that they have been taken one for the other ; there is such a near affinity between them that ( saith Luther ) it is hard to find a difference : But though they are placed near together as the two wings of the Cherubims on the Mercy-seat , yet they are not the same . Indeed , in some things Faith and Hope do agree ; both feed upon the Promise ; both help to support the soul in trouble : Faith and Hope are like two bladdars put under a Christian , which keep him from sinking in the waters of affliction ; both of these graces like cordial-water comfort the fainting soul : There is joy in believing , Rom. 15.13 . Rejoycing in hope , Rom. 5.2 . Faith and Hope like those two golden Pipes , Zach. 4.12 . empty their golden Oyle of joy into a Christian ; but though in some things these two graces agree , and are alike , yet in some things they differ .

Faith and Hope differ , 1. Ordine , in order and priority ; Faith doth precede and go before hope , it is the Mother grace ; Faith is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : The ground if things hoped for , Heb. 11.1 . The Promises are precious ; they are like the Ark which had Manna laid up in it ; but we must first believe the things contained in the promise , before we hope for them . Therefore Hierom saith well , * * Spes est expectatio rerum qua● in fide h●bemus . Faith lights the Lamp of Hope , as the fire of the Altar lighted the Lamps of the Sanctuary . Thus these graces differ in Priority ; Hope is the Daughter of Faith .

2. They differ Naturâ , in their nature , and that two wayes .

1. Hope only looks forward at things to come ; Faith looks backward aswell as forward ; it looks at things past as well as future : Faith believes Christs Passion and Resurrection , as well as his coming to glory .

2. Hope looks at the excellency of the promise , Faith looks at the certainty ; * * Fides intuetur verbum rei , spes vero rem verbi . Alsted . Hope reads over the writing of the promise , Faith looks at the seal of the promise : Titus 1.2 . In hope of eternal life , which God that cannot lye hath promised . That which Hope looks at is eternal life ; that which Faith looks at is the infallibility of the promise , God which cannot lye hath promised . In a word , Faith believes , Hope waits ; Faith shows a Christian the land of promise , Hope sails thither with patience . Thus you see how Faith and Hope differ , but these Twins must not be parted ; Faith strengthens Hope , and Hope comforts Faith ; as Elm supports the Vine , and the Vine loads the Elm with its fruit : Faith is the Cable , and Hope the Anchor , and both these help to keep the soule steady , that it doth not dash upon Shelves , or sink in the Quick-sands . Thus much for the first , what hope is .

2. What a Christian hopes for : This is set down ,

1. Emphatically , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : That blessed hope . Hope here is put by a Metonymie for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The things hoped for . That blessed hope , is the hope of blessedness . A Christians hope is not in this life , then he were in the Forlone-hope ; here is nothing to be hoped for , but viciscitudes , all the world rings changes ; but , looking for that blessed hope . This is the difference between the Seamans Anchor , and the Believers Anchor : The Seaman casts his Anchor downwards , the Believer casts his Anchor upwards in heaven , looking for that blessed hope . The Believer is a rich heir , Hebr. 6.17 . and he waits till the Crown-royal shall be set upon his head . According to our Common Law , there are two sorts of Free-holds : There is a Free-hold in Deed , and a Free-hold in Law ; a Free-hold in Deed , is when a man hath made an entrance upon Lands and Tenements , and is actually seized of them ; but a Free-hold in Law , is when a man hath right to Lands , but hath not yet made actual entrance upon them . Heaven is a Believers Free-hold in Law , he hath a right to it , it is promised by the Father , it is purchased by the Son , it is assured him by the Holy Ghost ; but he hath not the Free-hold in Deed , but waits Gods leasure , and looks for that blessed hope , till the time comes that he shall actually enter upon possession of the inheritance .

2. The Object of a Christian hope is set down Specifically , The glorious appearing of the great God and our Saviour Christ . Where by the way , the Deity and Godhead of Christ is strongly proved from hence against the Arrians , as Hierom and Chrysostom well observe : The Apostle shows who this ▪ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , this great God is , it is ( saith he ) our Saviour Jesus Christ ; but that only in transitu .

To speak then of the Object of a Christians hope , set down here Specifically , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : The glorious appearing of the great God and our Saviour . There is a threefold Epiphany , or appearing of Christ .

1. There is an appearing of Christ to us ; as when he was Incarnate : Isa. 9.6 . To us a Child is born . This was a happy appearing when this morning Star appeared , then salvation appeared to mankind ; when Christ took flesh , he did marry our humane nature to the divine nature . The Virgins womb was the place consecrated for the tying that knot : Great is this Mystery , God manifest in the flesh , 1 Tim. 3.16 . 'T is such an aenigma as the Angels adore , 1 Pet 1.12 . God said , the man is become as one of us , Gen. 3.22 . but now we may say , God himself is become as one of us ; he made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the likeness of men ▪ Phil. 2.7 . This was Christs first appearing .

2. There is an appearing of Christ in us , that is , when he appears in our hearts , which is called a forming of Christ in us , Gal. 4.19 . Christ is said to appear in us , when by the operation of his grace he transforms him into his own image : In the Incarnation Christ made himself like to to us , by Sanctification he makes us like to him , holy as he is holy , and this is a comfortable appearing . What are we better for Christs appearing in our flesh , unless he appear in our hearts ? what are we the better for a Christ without us , unless we have a Christ within us ? Col. 1.27 . Christ in you the hope of glory .

3. There is an appearing of Christ for us ; and that two wayes .

1. Christ appears for us as an Advocate : Hebr. 9.24 . He is entred into heaven , there to-appear in the presence of God for us . 'T is a Metaphor borrowed from our Law-Courts , where the Atturney pleads for the Client ; so Christ pleads as an Advocate for the Saints . Satan is the accuser , but Christ is the Advocate , he answers all bills of Indictment brought in ▪ and he appears , saith the Apostle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the presence of God for us ; the High Priests under the Law appeared before the Ark and the Mercy-seat , which was but a Type of Gods presence ; but Christ appears in the very presence of God for us , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the face of God ; he spreads his merits before his Father , and in the vertue of his bloody sufferings pleads for mercy : and if Christ appear for us in heaven , shall not we appear for him upon earth .

2. Christ appears for the Saints as a Judge , and this appearing is meant in the Text , looking for the glorious appearing of the great God and our Saviour .

Christs first appearing in the flesh was dark and obscure , his beauty was vail'd over , Isa. 53.2 . all that saw the Man , did not see the Mesiah . But his second appearing as our Judge will be a glorious appearing , like the Sun breaking out of a Cloud * * Tunc ejus s●lgor & Majestas omnibus inn●rescet . Esti . ; it will be a glorious appearing both in respect of Christ and the Saints .

1. In respect of Christ himself , and that thee manner of wayes .

1. His Person will be glorious . That light which shone upon Saint Paul surpassing the glory of the Sun , Acts 26.13 . was but a part of Christs beauty , as a sparkle of the Sun of Righteousness ; what will it be when he shall appear in all his Spiritual embroidery ?

2. His throne will be glorious , he shall sit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , upon the throne of his glory , Matth. 25. he shall have his Chair of State set him more rich than Ivory or Pearl , a Throne most sublime and magnificent .

3. His attendants shall be glorious : Matth. 25.31 . When the Son of man shall come in his glory , and all the holy Angels with him . The Angels are the Courtiers of heaven , they are compared to lightning , Matth. 28.3 . in regard of their sparkling lustre , and these glorious sublimated spirits shall be Christi satellitium , part of Christs Train and Retinue , accompanying him to his Throne ; thus it will be a glorious appearing in regard of Christ .

2. It will be a glorious appearing in regard of the Saints . Christ will appear to do three things .

1. Christ as a Judge will appear to acquit his people , and that is by pronouncing the sentence , Come ye blessed of my Father . The debt-book shall be crossed in the blood of the Lamb.

2. Christ as a Judge will appear to vindicate his people . The names of the godly many times lie buried in reproach ; but at that day ; they shall ( as Bernard saith ) Fragrare unguentis optimis , Christ will give them a new name ; he will call them his friends , his Spouse , the apple of his eye , their names shall flourish with honour , and give forth their perfume as the wine of Lebanon .

3. Christ as a Judge will appear to crown his people , when body and soul shall be reunited and perfected in glory . Christ will take his people into his sweet and everlasting embraces , he will lay them in his bosome he will set them upon his Throne , he will fill them with the Inebriating wine of his love to all eternity . And thus you see what is the Saints hope , namely the glorious appearing of Christ , when he shall appear as a Judge to acquit , vindicate , crown them .

Use 1 1. See here the misery of a wicked man , who hath all his hope in this life ; Informat . he makes the wedge of gold his hope , he casts his Anchor downwards ; he can have no hope of Christs appearing ; he fears Christs appearing , he doth not hope for it ; he is like a Prisoner that fears the Judges coming to the Bench. Christs appearing will be a dismal appearing to him ; when Christ shall appear , where shall the ungodly and the sinner appear ? 1 Pet. 4.18 . a wicked man is like a Mariner at Sea that hath no Anchor ; like a man in a storm that hath no shelter ; where is his hope when he shall come to die ? It is with a sinner as it was with the old world when the flood came ; the waters did arise higher and higher by degrees . First the waters came to the Valleys , but they encouraged themseves in the Hills ; then the waters came to the Mountains ; I , but there might be some Trees upon the Hills , and they would climb up to them ; then the waters prevailed and rose to the top of the Trees , now they had nothing to trust to ; all hopes of being saved were gone . So it is with a sinner , if one comfort be taken away , he hath another left ; if a Relation be gone , he hath an estate left ; if one Crutch be broken , yet he hath another to lean upon ; I but sickness comes , and he sees he must die , and appear before his Judge , now he hath no hope , he dies despairing , he must lie for ever in the boyling furnace of Gods wrath * * In inferno nulla est redemptio ; qui illic damnatuus & demersus fuerit , ulterius non exibit . Aug. in Serm. ad Erem . .

— In cava Lethaeas dolia portat aquas . —

2. Put your selves upon the tryal ; Have you this blessed hope of Christs appearing , and of your appearing with him in glory ? come almost to any man , and you Use 2 shall hear him say , he hopes to be saved ; well then , Trial. let every soul put it self upon the tryal . I shall show you four differences between a sound Hope , and a sandy Hope .

1. True hope is quickning ; it sets a man a working for heaven * * Addit conatum quendam , & elevationem animi . Aquinas ; it is called a lively hope , 1 Pet. 1.3 . it puts life into a man ; hope is a Spur to duty , a Whetstone to industry . Hope of victory makes the Souldier fight , hope of gain makes the Merchant runthrough the several Zones . Divine hope is as Wind to the Sails , as Wheeles to the Chariot , it makes a Christian active in Religion , he runs the wayes of Gods Commandements . * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Macar . Hope is circa arduum , it cuts away through the Rock ; it wrastles with difficulties , it despiseth dangers , it marcheth in the face of death . True hope never gives over till it hath the thing hoped for . He who hath Divine hope , will have Christ though it be in a Furnance ; he will profess the truth , though the next word Christiani ad Leones . The Romans as Tertullian observes , would endure all kind of hardship , they would fight with cold , and hunger , and run any hazard for hope at last to be Consul , which was ( saith Tertullian ) unius anni gaudium volaticum , honour but for a year . Oh then , what pains will he take who hath hopes of heaven , where he shall be Crowned with a Garland of glory for ever ; doth that man say his hope is in God , who stands all the day idle ? Prov. 19.24 . there is a faint velleity in Hypocrites , they would be saved , but sit still and do nothing ; their hope is not a a lively hope , but a dead hope ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . True hope is in the soul like fire , which is an active Element , it is ever sparkling , or flaming .

2. True hope is purifying ; 1 Joh. 3.3 . He that hath this hope in him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , purifying himself . Hope is in the soul as lightning is in the Aire , it clears the Air ; he who hath hope in Christ , sets himself against all sin , both in purpose and practice ; he is a consecrated person , there is engraven upon his heart , Holiness to the Lord ; hope is a Virgin-grace , it lives in the soul tanquam scintillatio in fomite , tanquam ramus in radice * * O quam multi cum vanaspe descendunt ad inferos ! Aug. . St. Bernard compares holiness to the Root , and hope to the Branch ; true hope flourisheth upon the root of holiness ; now then try your hope by this Scripture Touchstone . The hypocrite saith he hath hope , but is he a purified person ; what , an unclean person and hope to go to heaven ? nothings enters there which defileth , Rev. 21.27 . what , a drunkard and hope to be saved ? dost thou think to go reeling to heaven ? what , an Apostate and yet hope to be saved ? as if there were any going to heaven backward . * * O quam multi cum vanaspe descendunt ad inferos ! Aug. The wicked man is not sure of happiness , but secure .

3. A true hope is a good hope ; 2 Thes. 2.16 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Who hath given us good hope through grace . A wicked mans hope is as far from being good as his heart ; the Hebrew word for hope 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies both confidence and folly , it is fitly applyed to a wicked mans hope , his confidence is folly ; the hope of a godly man is compared to an Anchor , Hebr. 6.19 . the hope of a wicked man to a Spiders Web , Job 8.14 . And the sinners hope is fitly resembled to a Spiders Web three wayes .

1. The Spiders Web hath no foundation ; such is the hope of the wicked ; it is a pleasing thing , but it hath nothing to rest upon : A godly mans hope is built upon a double Basis .

1. The Word of God : Psal. 130.5 . In his word do I hope . The Word saith , Let the sinner forsake his way ; and the Lord will abundantly pardon : The Word saith , Hereby we know that Christ abideth in us , by the Spirit which he hath given us , 1 Joh. 3.8 . Now a child of God finding these qualifications wrought in him , he builds his hope for heaven upon them ; In his Word do I hope .

2. The hope of a godly man is built upon experiences : Rom. 5.4 . Experience worketh hope . A Believer can bring in a Catalogue of experiences ; Psal. 119.65 . Thou hast dealt well with thy servant . So can a Believer say , God hath dealt well with him : In several cases he hath had experiences of God ; when his sins and tentations have been strong , God hath come in with Auxiliary Forces , and his grace hath been sufficient . When his heart hath been sinking under fears , God hath boyed him up out of quicksands , and lifted up his head out of deep waters : Psal. 3.3 . Thou art O Lord my glory , and the lifter up of my head . When his heart hath been dead in duty , the Spirit of God hath been sweetly tuning of his soul , and now he makes melody in his heart to the Lord , Ephes. 5.19 . A godly man hath many signal experiences of Gods favour to him , and experience breeds hope : So that a godly mans hope hath a foundation , it is a well-built hope ; that hope must needs stand strong , which stands with one foot upon a promise , and with the other foot upon an experience : But a wicked mans hope is tela aranea , a Spiders Web , he hath nothing to ground his hope upon , his hope is an imposture , a golden dream ; Isa. 29.8 . It is as when an hungry man dreameth , and behold he eateth , but he awaketh and his soul is empty . The hope of a sinner is like a dying mans will , that hath neither seal set to it , or witnesses ; in the will he promiseth to bequeath such a Mannor and Lordship , so many thousand pounds to such a one ; but the will being without seal and witnesses , it is null and void in Law ; just such is the hope of a wicked man , his hope promiseth him great matters , that Christ is his , and all the priviledges of heaven are his , but alas it is a meer delusion of his false heart ; when things come to be examined , he wants both seal and witnesses ; he wants the seal of the Word to confirm his Title , and the witness of the Spirit , Plurimi spe periclitantur ; * * Aug. this is a sad thing for a man to go to hell with the hope of heaven ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

* * Eurip. 2. The Spider spins the web out of her own bowels ; she fetcheth all from her self . The Bee fetcheth all from without ; the matter of her Comb and Honey the sucks from the flower : The Spider fetcheth all from within her self . A true Christian like the Bee fetcheth all from without , he sucks from the sweet flower of Christs Righteousness ; Isa. 45.24 . In the Lord have I righteousness and strength : But a wicked man like the Spider fetcheth all his hope from within ; ●he spins the thread of his hope out of himself , his duties and moralities ; thus his hope is like the Spiders Web.

3. The Spiders Web is but weak , the least blast shakes it , the least touch breaks it . Such is the sinners hope , the least terror of Conscience shakes it : Job 8.14 . whose hope shall be cut off : commonly before a wicked mans life is cut off , his hope is cut off . The godly man hope is a good hope , it is solid and scriptural , the other is a spiders Web.

4. A true hope is a Persevering hope : Heb. 3.6 . Whose house are we if we hold fast the confidence of hope firm unto the end . True hope doth not faint , it is not broken with affliction , it is an Adamantine grace , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hope makes us endure ; therefore it is compared to an Anchor which holds the ship in a storm ; and to an Helmet , 1 Thes. 5.8 . The Helmet keeps off the blow of the sword , or arrow from entring : So hope as an helmet keeps off the stroke from a Christian that it shall not hurt or dismay him . In time of publick calamities , hope keeps the soul from sinking ; Joel 3.16 . The Lord shall roar out of Sihon ; the heavens and earth shall shake , but the Lord will be the hope of his people . Though heaven and earth be ready to come together , yet a Believers hope abides . — Sola spes in miseriis consolatur . * * Cicero . A Believer doth never cast away his Anchor . The Jews were prisoners in Babylon , yet prisoners of hope : Zach. 9.10 . Turn to your strong hold , ye prisoners of hope . When a Christan is on his death-bed , and all hope of life is taken away , yet his hope in God is not taken away .

3. What unspeakable comfort is this to a child of Use . 3 God , that upon a serious trial finds he hath a well-built hope , * * Solamen vitae mortalis est spes vitae immortalis . Austin . when Christ shall appear , Consolation ●t will be a glorious appearing to a believer ; — Credula vitam — spes fovet . A Christian is like a rich heir that hath great Lands in Reversion ; he hath much in hope . Alexander having given away almost all he had in Greece , and being asked what he had left for himself , answered , Hope ; his meaning was , he had hope to conquer more Kingdoms , as afterwards he did : So if a Christians outward comforts were taken away , and one should ask him what he had left , he might say , The Anchor of hope ; he hath a confident hope of those eternal Mansions which Jesus Christ is gone to prepare for him , John 14.2 . When Christ who is his life shall appear , then shall he also appear with him in glory , Col. 3.4 . Oh what comfort is this , how may this lighten , and sweeten the crosse ? after the waters of Marah , comes the wine of Paradise ; after a wet Spring , a joyful Harvest .

Use 4 1. Be exhorted to chearfulness : Rom. 5.2 . We rejoyce in hope of the glory of God . Exhort . Timor● contristatur animum ; Branch . 1 fear begets sorrow , hope begets joy . Spes non potest esse sine gaudio ; Divine hope ( saith Austin ) cannot be without some mixture of joy ; hath a Christian hopes of heaven , and not rejoyce ? Prov. 10.28 . The hope of the righteous shall be gladness .

Object . Object . But may some say , It is long before we shall enter upon possession of heaven , and hope deferred makes the heart sick , Prov. 13.12 .

Answ. Answ. It is not long , Rev. 22.12 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Behold I come quickly , and my reward is with me . This glorious reward we hope for is quickly in faiths account ; faith makes things future present ; what hope saith shall be , faith saith it is already : Christs coming is at hand , the bright morning Star begins to appear ; as a Perspective glass makes those things which are a good way off , seem near to the eye . So faith makes Christ , and heaven , and the day of recompence seem to be near , it gives a kind of possession of them in this life ; Oh then Christians rejoyce , turn your lamentations into Halelujahs , it is but a while , and you shall be made partakers of those blessed things you hope for ; think of the certainty of Christs appearing , Behold I come ; and think of the celerity , I come quickly .

2. Maintain your hopes against all discouragements Branch . 2 either of fear or tentation ; Christians , let not the Divel dispute you out of your hopes . — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . A Souldier that hath the higher ground , and is gotten upon an hill , he will not let the enemy beat him off his ground , but will keep it to the last breath . Hath God set you on the higher ground ? hath he raised your hopes as high as heaven ? be not beaten off your ground , maintain your hopes to the last , pray to God that he would further clear your Title to heaven , that you may be as Mount Sihon which cannot be moved .

3. How should this make us abound in the work of Branch . 3 the Lord. — Spes sulcis credit aratis Semina , quae magno foenore reddet ager . He who hath a well-grounded hope of heaven , how fervent should he be in duty , how zealous in the cause of God! the hope of glory should spirit and animate a Christian . If there could be grief in heaven , sure it would be that we have done God no more service ; what an infinite disproportion is there between our work and reward ! Let Divine Hope be as Oyle to the Lamp , as Wind to the Sailes , to excite and to blow us forward in holy activity for God ; we sow in hope : Gal. 6.9 . Let us not b● weary in well-doing , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in due season we shall reap if we faint not .

Branch . 4 4. Let us live suitable to our hopes in an holy Angelical walking . They who have heaven in their hopes should have heaven in their lives ; let us walk after that golden pattern whith Christ hath left us , 1 Joh. 2.6 . As we hope to have Christs death for our justification , we must have his life for our imitation . I will conclude with that , Philip. 1.27 . Only let your conversation be as it becometh the Gospel of Christ .

The trees of Righteousness blossoming , and bringing forth fruit . Phil. 1.11 .

Being filled with the fruits of Righteousnesse which are by Iesus Christ , unto the glory and praise of God .

THE blessed Apostle in this Chapter makes a solemn Prayer to God for these Philippians ; and among the rest , he puts up two rare Petitions for them .

1. That they might be sincere . Ver. 10.

2. That they might be fruitful , in the words of the Text , Being filled with the fruits of Righteousness , &c. Where is observable ,

1. The Matter , being filled with fruits .

2. The Manner of Production , by Jesus Christ .

3. The End , which are to the glory and praise of God .

Doctrine from whence this great truth doth result , Doctr. That Christians should above all things endeavour after fruithfulness . The Saints are called trees of Righteousness , Isa. 61.3 . These rational trees must not only bring forth leaves , but fruit ; Being filled with the fruits of righteousness . For the further amplifying of this , there are two things to be enquired into .

1. How a Christian brings forth fruit . 2. What is the fruit he brings forth .

1. How a Christian brings forth fruit . I answer ; he brings forth fruit in the Vine ; by nature we are barren ; there is not one good blossome growing on us ; but when by faith we are engraffed into Christ , then we grow and fructifie : Joh. 15.4 . As the branch cannot bear fruit of itself , except it abide in the Vine , no more can ye except ye abide in me . Jesus Christ is that blessed Root which shoots up that sap of grace into his Branches . The Pelagians tell us we have sufficiency of our selves to bring forth good fruit : but how improper is this ? doth not the Root contribute to the Branches ? is it not of Christs pretious fulness that we receive ? Joh. 1.16 . Therefore it is observable Christ calls the Spouses grace his grace : Cant. 5.1 . I have gathered my Myrrhe with my Spice . Christ saith not , thy myrrhe , but my myrrhe . Emissiones istae bone Jesu , sunt emissiones tuae . Bern. in Cant. If the Saints bear any spiritual fruit , they are beholding to Christ for it , it is his wine , it is his myrrhe : Hose. 14.8 . From me is thy fruit found .

2. What that fruit is which a good Christian brings forth . Answer ; it is 1. Inward fruit . 2. Outward fruit . 3. Kindly fruit . 4. Seasonable fruit .

1. A Christian brings forth inward fruit : Love , joy , peace , long-suffering , gentleness , goodness , faith , &c. Gal. 5.22 . This fruit is sweet , and mellows , growing under the Sun of Righteousness ; this is that ripe fruit God delights to taste of , Micah 7.1 .

2. A Christian brings forth outward fruit .

1. The fruit of good discourse : Prov. 15.4 . A wholesome tongue is a tree of life . Gracious speeches fall from the lips of a godly man , as fruit from a tree .

2. The fruit of good works ; Col. 1.10 . God will say at the last day , show me thy faith by thy works , Jam. 2.18 . A true Saint doth all the good he can , honouring the Lord with his substance ; he knows he is to be in the world but a while , therefore lives much in a little time , and crowds up a great deale of work in a little room ; it was Christs speech not long before his suffering , I have finished the work which thou gavest me to do , Joh. 17.4 . How can they be said to finish their work , that never yet began a good work ?

3. A Christian brings forth kindly fruit . The godly man bringeth forth his fruit , Psal. 1.3 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That is , he brings forth that fruit which is proper for him to bear . But what is this kindly and proper fruit ? I answer , when we are good in our Callings and Relations : In a Magistrate , Justice is kindly fruit , Deut. 16.19 . in a Minister , Zeal , Acts 17. ●6 . In a Parent , Instruction , Deut. 4.10 . in a Child , Reverence , Ephes. 6.1 . in a Master , good example , Gen. 18.19 . Ephes. 6.9 . in a servant , Obedience , 1 Pet. 2.18 . in the Husband , Love , Ephes. 5.25 . in the Wife , Submission , Ephes. 5.22 . in a Tradesman , diligence , Exod. 20.9 . in a Souldier , innocence , Luke 3.14 . A tree of Gods planting brings forth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 his fruit , that which is suitable and proper . I shall never believe him to be good , that doth not bear kindly fruit ; a good Christian , but a bad Master ; a good Christian , but a bad Parent , doth not sound well . That Minister can no more be good which wants zeal , than that wine is good which wants spirits ; that Magistrate can no more be good which wants Justice , than that Pillar is good which is not upright . * * Remota justitia , quid sunt Regna nisi magna latrocinia ? Aug. That Child can no more be good who doth not honour his Parent , than a Traitor can be said to be loyal . When Absalom did rise up in rebellion against his Father , the Mule which he rode upon ( as if she were weary of carrying such a burden ) resigns up her load to the great thick Oak , and there left him hanging by the head betwixt Heaven and Earth , as neither fit to ascend the one , nor worthy to tread upon the other .

Let Christians be perswaded to bring forth proper and genuine fruit , and shine forth in their Relations ; consider ,

1. He who is not good in his Relations , goes under the just suspition of an Hypocrite ; let a man seem to be a penitent , or Zelot , yet if he bear not fruit proper to his station , he is no tree of righteousness , but some wild degenerate plant . There are some will pray , hear Sermons , discourse well , this is good ; but , what means the bleating of the sheep ? they are not good in their Relations ; this discovers they are foundered and unsound . A good Christian labours to fill his Relations , and to go through all the parts of Religion , as the Sun through all the Signs of the Zodiack . I like not those Christians who though they seem to be travelling to heaven , yet leave the duties of their Relations a as Terra incognita , which they never come near .

2. The excellency of a Christian is to bring forth proper fruit * * Perfectum est quod propriam att●ngit virtutem . ; wherein lies the goodness of a member in the body , but to discharge its proper office ? The eye is to see , the ear to hear , &c. So the excellency of a Christian is to bring forth that fruit which God hath assigned him ; what is a thing good for which doth not do its proper work ? what is a Clock good for that will not strike ? what is a ship good for that will not saile ? what is a Rose good for that doth not smell ? what is that Professor good for that doth not send forth a sweet perfume in his Relation ? the commendation of a thing is when it puts forth its proper vertue .

3. Not to bring forth suitable fruit , spoils all the other fruit which we bring forth . If a man were to make a Medicine , and should leave out the chief ingredient , the Medicine would lose its vertue . If one were to draw a Picture , and should leave out an eye , it would spoile the Picture ; there are many to whom Christ will say at the day of judgement , as to the young man , Luke 18.22 . Yet lackest thou one thing . Thou hast pray'd , and fasted , and heard sermons , yet lackest thou one thing , thou hast not been good in thy Relations .

4. Relative graces do much beautifie and set off a Christian : It is the beauty of a Star to shine in its proper Orbe ; Relative grace doth bespangle a Christian .

5. A good Christian brings forth seasonable fruit , Psal. 1.3 . he that bringeth forth fruit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in his season , * * Eccles. 3.1 . every thing is beautiful in his time , Eccles. 3.11 . That may be good at one time , which at another may be out of season . There is a great deale of skill in the right timing of a thing ; duties of Religion must be perform'd in the fit juncture of time .

1. Christian duties that relate to our Neighbour must be observed in their season .

1. Our reproving others must be seasonable . Reproof is a duty ; when we see others walk irregularly , like souldiers that march out of Rank and File , we ought mildly , yet gravely , to tell them of their sin , Levit. 19.17 . but let this fruit be brought forth in its season .

1. Do it privately : Matth. 18.15 . Go and tell him his fault between thee and him alone .

2. Do it when thou seest him in the best temper , not when his passions are up ; that were pouring oyle on the flame ; but when his spirit is meekned and calm'd ; you put the seal on the wax when it is soft and plyable ; there is a time when mens spirits are more flexible and yielding ; now is the fittest season to stamp a Reproof upon them , and it is likelyest to take impression . When Abigail reproved Nabal , it was in the right season ; not when he was in wine , but when he was in his wits , and was fit to hear a Reproof , 1 Sam. 25.37 .

3. Another season for Reproof is in the time of affliction : Affliction tames mens spirits , and now a word of Reproof spoken prudentially may work with the affliction ; a bitter potion is not refused if in case of extremity of pain . Affliction opens the ear to Discipline * * Job 36.10 . .

2. Our comforting others must be seasonable ; Prov. 15.23 . A word spoken in due season , how good is it ? when we see one fallen into sin , and with Peter weeping bitterly , oh now a word of comfort will do well . The cest●ous Corinth being deeply humbled , the Apostle calls for oyle and wine to be poured into his wounds ; 2 Cor. 2.7 . Ye ought rather to comfort him , and the reason is given , lest perhaps such an one should be swallowed up of sorrow . When the soul is wounded for sin , now bring the mollifying oyntment of a promise , Jer. 3.1 . hang out free graces Colours , display the glory of Gods Attributes , his Mercy and Truth to the sinner , when the spirit is broken ; a word of comfort spoken in season , is the putting it in joynt again , Gal. 1.6 . this is to bring forth seasonable fruit , when we give wine to them that are of a heavy heart ; Prov. 16.4 . Pleasant words are as an honey-comb , sweet to the soul . Jobs friends pretended to comfort him , but instead of pouring oyl into the wound , they poured in vinegar .

2. Duties of Religion that relate to God , must be performed in their season .

1. Mourning for sin is a duty ; God loves a contrite heart , Psal. 51.17 . how powerful with God is the weeping Rhetorique that a poor sinner useth ? but yet there is a time when mourning may not be so seasonable ; when God hath given us some eminent , signal deliverance , and this mercy calls aloud to us to rejoyce , but we hang our Harps upon the willows , and sit weeping ; this sadness is fructus intempestivus , fruit out of season ; there was a special time at the feast of Tabernacles , when God called his people to rejoycing ; Deutr. 16.15 . Seven dayes shalt thou keep a solemn feast unto the Lord thy God , and thou shalt surely rejoyce .

Now if the Israelites had sat heavy and disconsolate at that time when God called them to rejoycing , it had been very unseasonable , like mourning at a wedding ; when we are called to thanksgiving , and we mingle our drink with tears ; is not this to be highly unthankful for mercy ? God would have his people humble , but not ungrateful . 'T is the Divels policy either to keep us from duty , or else to put us upon it when it is least in season .

2. Rejoycing is a duty ; Psal. 33.1 . But when God by some special providence calls us to weeping , now joy is unseasonable ; this is that which God complains of , Isa. 22.12 . In that day did the Lord of Hosts call to weeping , and behold joy and gladness , &c. Oecolampadius and others think it was in the time of King Ahaz , when the signs of Gods anger like a blazing star did appear * * Cum jam prae foribus esset in●●tus . , now , to be given to mirth , was very unseasonable , ver. 14. Surely this iniquity shall not be purged from you till you die , saith the Lord of Hosts . In the Hebrew it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 If this iniquity be purged ; it is a concise form of an Oath , as if God had said , I swear it shall not by any prayer or sacrifice be expiated ; the fruit of joy must be brought forth in its season .

3. Reading the VVord is a duty , Joh. 5.39 . but this fruit must be brought forth in its season . To read at home , when the Word is a preaching , or the Sacrament celebrating , is unseasonable , nay sinful ; as Husha said , 2 Sam. 17.7 . The Counsel is not good at this time : so I say of reading the VVord at home in time of publick administrations , it is not good at this time ; one duty is to prepare for another , but not to justle out another ; fruit must put forth seasonably . The great God who hath appointed the duties of his worship , hath appointed also the time . God enjoyn'd a set time for the Passeover , when they were to bring their offering to the Lord : Numb. 9.2 , 3. Let the Children of Israel keep the Passeover at his appointed season , in the fourteenth day of this moneth , &c. had the people of Israel been reading the Law at home , or praying in the time of the Passeover , it had not been in season , and God would have punished it for a contempt ; ver. 13. The man that forbeareth to keep the Passeover , even the same soul shall be cut off from among his people . If when publick Ordinances are administred , any person whether out of pride , or sloth , shall stay at home , though he may have his private devotions , yet he brings forth fruit out of season , and let that man know he shall bear his sin .

Let all the trees of righteousness bring forh seasonable fruit ; in prosperity be thankful , in adversity patient . To every thing there is a season , Eccles. 3.1 . The Psalmist saith , He appointed the Moon for his seasons . Psal. 104.19 . If the Moon should shine at noon-day , or the Sun shine at midnight , this were not in season ; so it is in Spirituals .

To excite to seasonable fruit , consider

1. The seasonableness of a thing puts a value and pretiousness upon it . There are certain meats which we eat of when they are in season ; if they be out of season , we care not for them ; we value a seasonable kindness , else it is worth nothing . Duties of Religion performed in their season are glorious .

2. Creatures by the instinct of Nature observe their season : Jer. 8.7 . Yea the Stork in the heaven knoweth her appointed times , and the Turtle , &c. Pliny saith they observe the season of changing their climate ; and shall not Christians observe their seasons , when to mourn , when to rejoyce ? let not the Stork , and Turtle outwit them .

3. Duties of Religion not well timed are dangerous ; a strong purgation may sometimes be good ; but to give it out of season , when nature is spent , and between fainting fits , it may kill the patient . Snow and Hail are good for the ground , when they come in their season , but when the Corn is ripe , now a storm of Hail would do hurt , and be like a Flail to thrash the Co●n out of the Ear. Mourning in a time of joy , private duties in time of publick , is as unseasonable as Snow and Hail in Harvest , and will prove no lesse prejudicial .

1. It shows us who is a Christian in Gods Kalendar , Use 1 namely the fruit-bearing Christian . Informat . As soon as the sap of grace is infused , it puts forth it self in Evangelical fruit . No sooner was Paul converted , but he became a plant of renown , he did bring forth rare fruit , humility , faith , heavenly-mindedness ; he was one of the most fruitfull Trees that ever God planted in his Vineyard . The Jaylor when God had changed him from a wild tree , to a tree of Righteousness , brought forth sweet and generous fruit . How kindly did he use the Apostles ! he set meat before them , and washed their wounds , Acts 16.33 , 34. he who was before their Jaylor , becomes now their Nurse and Physitian . It is impossible for a man to be ingraffed into Christ , who is so full of juice and succulency , but he must needs be fruitful . He who is a branch of this Tree , though before he were like Aarons dry Rod , yet now he blossoms , and brings forth Almonds .

Use . 2 2. Here is an Indictment against three sorts .

Reproof . 1. Such as bring forth no fruit ; Hose. 10.1 . Israel Branch 1 is an empty Vine . O how many unfruitful hearers are there , who evaporate into nothing but froth and fume , being like those ears which run out all into straw ! they give God neither the early fruit , nor the latter . There are many Christians like Arbors , covered only with the leaves of profession ; they may be compared to the wood of the Vine which is good for nothing , Ezek. 15.2 . He who hath not the fruits of the Spirit * * Gal. 5.22 . , hath not the Spirit ; and he who hath not the Spirit of Christ , is none of Christs , Rom. 8.9 . and if he be not Christs , whose is he then ? I fear the sinne of this Age is unfruitfulnesse . Never more labouring in Gods Vineyard , and yet never lesse fruit ; instead of the Figtree and Pomgranate , we have abundance of barren willows grow among us ; Ministers say they fear they spend their labour in vain ; many are perverted , few converted . Papists , and Heretiques see the fruit of their labours ; millions are made Proselites to Rome ; Satan never had such an harvest in England as of late years ; but how few are savingly wrought upon ? how few fruitful plants ? they are as the gleanings after Vintage . This is a lamentation and shall be for a lamentation . The silver showers of the Sanctuary fall upon barren ground . Histories relate that in some Countries they have no Trees at all growing . I will not be so uncharitable as to say we have no trees of Righteousness in England ; blessed be God we have some trees laden with Gospel-fruit , Plants of renown ; but few trees , in comparison of the Thorns and Briars that grow ; we have many will commend fruit , but few that bear fruit . To the unfruitful Christian let me say four things .

1. Unfruitfulness is a shame : Barrenness of old was counted a great shame . For a tree in winter to be fruitless , is no great wonder ; but in the Spring and Summer to be without fruit , is a reproach to the Tree : So in the winter of ignorance and Popery to have less fruit was lesse culpable ; but in the Spring time of the Gospel , when the Sun of Righteousness hath shined so gloriously in our Horizon , now to be without fruit is a reproach not to be wiped away ; men think it a shame to want an eye , or a limb ; but it is a greater shame to want fruit .

2. What account can the unfruitful Christian give to God ? God will come with this question , Where is your fruit ? a godly man dies full of fruit ; Job 5.26 . Thou shalt come to thy grave in a full age , like as a shock of Corn , &c. The unfruitful Christian comes to his grave not as shock of corn , but as a bundle of straw , fit only for the fire : 'T is good to bethink our selves what answer we shall give to God for our barrenness . The Lord hath planted us in a rich soil ; he may say to us as to his Vineyard , Isa. 5.1 . My beloved hath a Vineyard in a very fruitful hill , and he fenced it , and planted it with the choisest Vine , &c. and he looked that it should bring forth Grapes , and it brought forth wild grapes , in an Hill ] hilly places are judged the fittest for Vines to grow in , Psal. 80.10 . there the Sun comes best , and is of more force for ripening the Grapes .

In a fruitful hill ] in the Hebrew it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the horn of the son of oyle , or , the son of fatness , that is in a very fat , rich soil . So may God say to us , I have planted you in an hilly place , you have been higher than the Nations round about you , you have been even lifted up to heaven with Ordinances ; the Sunbeams of mercies , and Sihons silver drops have fallen upon you ; but where is your fruit ? your enjoyments are great , but what are your improvements ? whom God finds without fruit , he leaves without excuse .

3. They that do not bring forth good fruit , shall never taste of the fruits that grow in heaven . Heaven is the Garden of God , the Paradise of pleasure where the most rare delicious fruits grow ; there are fruits that the Angels themselves delight to feed on ; it may be said of those Coelestial fruits , as Cant. 4.13 . Thy Plants are an Orchard of Pomgranates with pleasant fruits , Camphire , and Spiknard , Saffron , Calamus , and Cinamon , with all trees of Frankincense , Myrrhe , and Aloes , with all the chief spices , or as it is in the Original , the head of the spices . How Aromatical and fragrant are those fruits which grow in the heavenly Jerusalem ? now if you do not bring God your fruit , you shall never taste his fruit : you that do not bring forth the fruits of Righteousness , shall never taste the fruits of Paradise . Oh present Christ with your sweet spices , give him your Myrrhe , Cant. 5.2 . your spiced wine with the juice of the Pomgranate . Cant. 8.2 . your Myrrhe , that is , repentance ; this , though it be bitter to you , it is sweet to Christ . Your spiced wine , and the juice of the Pomgranate ; that is , love mixed with obedience . Those who have no Myrrhe , or wine to give God , shall never feed upon the Tree of life which bears several sorts of fruit , Rev. 22.2 .

4. Think of the heavy doom which will be passed upon the unfruitful person ; Matth. 25.30 . Cast ye the unprofitable servant into outer darkness . * * Non tantum de non servato , sed de non aucto munere damnabuntur impii . Prosper . This man had not embezeld his Talent , but because he did not trade with it , and bring forth fruit , therefore he is sentenced . God will condemn men as well for hiding their Talents , as for spending them ; as well for not bearing Figs , as for bearing thorns ; let unfruitful Christians look to it ; if God should not cut down unprofitable branches , he should be untrue in his Word ; for he hath said , Every tree which bringeth not forth good fruit is hewen down , Mat. 3.10 .

2. It reproves such as bring forth evil fruit . They Branch . 2 are not trees of the Garden , but the Wilderness ; their hearts are a fruitful soil for sin , they bring forth pride , malice , Superstition ; some of their hellish and bitter fruits are mentioned , Gal. 5.20 , 21. Adultery , Idolatry , Witchcraft , Hatred , Variance , Emulations , Seditions , Heresies , &c. These are wild grapes , Isa. 5.2 . Grapes of gall , Deut. 32.32 . Fruit unto death , Rom. 7.5 . these are Trees of the Divels planting ; let not that man say his heart is good , who bears such fruit . One may as well say , though the Crab bear sower fruit , it hath a sweet Root ; bad fruit shows a rotten heart * * Luke 6.44 . . — Fructus indicat arborem .

3. It reproves such as bring forth good fruit , but to a Branch 3 bad end : . Hose. 10.1 . Israel is an empty Vine , he bringeth forth fruit unto himself : A man had as good bring forth no fruit , as bring forth fruit to himself .

Quest. What is it for one to bring forth fruit unto himself ?

Answ. When all the good he doth is for the magnifying of himself , the worm of pride gets into his fruit and spoils it . Prayer is good ; but when a man prayes only to show his parts , this is to bring forth fruit to himself ; some pride it in their humbling confessions , which is as if Benhadads servants had been proud when they came before the King with Ropes upon their heads , 1 King . 20.31 . Works of mercy are good , but when a man gives alms , not so much to feed the poor , as to feed his pride ; now he brings forth fruit to himself , and this fruit is worm-eaten . God will say to all such self-seekers , as once he did to the people of the Jews , Zach. 7.5 . When ye fasted and mourned , did ye at all fast unto me , even to me ? Sinners did ye not bring forth fruit unto your selves ?

Use . 3 3. Let this exhort us all to fruitfulness ; how happy Exhort . were it if it might be said of us as Joseph , Gen. 49.22 . Branch . 1 Joseph is a fruitful bough . We love to see every thing fruitful ; if there be a Tree in our Orchard though with never such fair leaves , we value it not unless there be fruit ; when you come into your Garden , you complain if you see no fruit ; such a Root is set , but it doth not grow ; we love to see fruitfulness everywhere , and why not in our hearts ? oh let the precious Grapes and Figs we bear , evidence that we are trees of Gods planting ; * * Pia anima spiritualibus redolet ; sicut aromaticis floribus bortus Bern. we often plant Trees to be a shade to the house . God cares for no such trees as are only for shade , he loves fruit . Arabia is called Faelix , because of the sweet fruits which grow there , Frankincense , with other perfumes and spices . That Christian may be entitled Faelix , happy , that hath the sweet fruits of the Spirit growing in his heart ; be fruit-bearing trees . The Heathens had a custom of dedicating their trees ; they dedicated the Oak to Jupiter , the Lawrel to Apollo , the Olive-tree to Minerva ; but certainly , if we would dedicate a tree to the God of Heaven which he should accept of , let it be a tree filled with the fruit of righteousness . Christians should be like the Pomcitron , which ( as Naturalists say ) bears fruit at all times of the year ; when some of its fruit falls off , other fruit begins to mellow , and when that mellows , other of its fruit doth but begin to blossom , it is never without fruit . This is the Emblem of a good Christian , he is never without fruit , either bloomimg in his affections , or fructifying in his conversation .

That I may perswade Christians to fruitfulness , I desire them to weigh these five things .

1. Fruit is that which God expects from us , we are his plantation ; and Who planteth a Vineyard , and eateth not of the fruit thereof ? 1 Cor. 9.7 . Let us not be as Pharaohs kine , which devoured the fat , and yet still were lean ; let us not be still devouring Sermons , yet never the fatter .

2. Fruitfulness is one of the best distinctive Characters of a Christian ; Prov. 12.12 . The root of the righteous yieldeth fruit . Fruitfulness differeth a Saint from an Hypocrite ; the Hypocrite is all for show and pretence , he hath fair leaves , but the root of the righteous yieldeth fruit ; fruit can no more be separated from faith , than moisture from the Air , it is the very definition of a branch in Christ , it bears fruit , Joh. 15.2 . As a man differs from a beast by Reason , a beast differs from a plant by sense , a plant differs from a stone by vegetation ; so a good Christian differs from an Hypocrite by fruit . Fruitfulnesse puts a difference between the sound tree and the hollow tree .

Quest. But may not Hypocrites bring forth fruit .

Answ. 1. They do not bring forth fruit in the Vine ; they bring forth in the strength of parts , not in the strength of Christ .

2. Hypocrites bring forth something like fruit , but it is not the right fruit .

1. The fruit they bear is not so sweet . The Crab may bear fruit aswell as the Pearmain , but this excells in sweetness . The Hypocrite may pray , and give alms as well as a child of God , but there is difference in the fruit ; the fruit of the Regenerate is mellow , it is sweetned with Faith , it is ripened with love . The Hypocrites fruit is sower and harsh , he doth not bring forth Pomgranates but Crabs , not Figs , but wild Grapes .

2. The seeming fruit of Hypocrites dyes , and comes to nothing : Joh. 15.6 . He is cast forth as a branch , and is withered . The Hypocrites fruit is like the grass upon the house tops , which withereth before it groweth up , Psal. 129.6 . Matth. 13.6 .

3. Fruitfulness adorns a Christian ; the Fruit adorns the Tree ; a Fruit-bearing Christian is an Ornament to Religion ; the more fruitful the branch is , the more fair to look on ; Jer. 11.16 . The Lord called thy name a green Olive-tree , fair , and of goodly fruit . A dead tree as it is unserviceable , so it is uncomely . A Christian decked with the Fruits of Righteousness , is beautiful and glorious . The fertil Christian is compared to the Lilly for pulchritude and fairness , Hos. 14.5 . There are many strive to make themselves look fair by their dressing and attyre , their chain of Pearl and Bracelets . O would you be fair in Gods eye ? Then spread your Branches , send forth your Spices as Aromatick Trees in Lebanon .

4. Fruitfulness is a good evidence to show for heaven ; the fruits of love , humility , good works , are ( as St. Bernard saith ) Seeds of hope , signs of Predestination , the happy presages of future glory . The righteousness of faith , * * Rom 4.11 . is alwayes accompanied with the fruits of Righteousness . He that can show good fruit , goes ( like a ship laden with Jewels and Spices ) full saile to Heaven .

5. God delights in his fruitful trees ; when his Garden flourisheth he will walk there ; he who curseth the barren tree , will taste of the fruitful tree ; Cant. 5.1 . I am come into my Garden my sister , my Spouse , I have gathered my Myrrhe with my Spice .

2. It Exhorts them that do bear fruit , that they would Branch . 2 bring forth more fruit ; do not think you have fruit enough , but bring forth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , further degrees of sanctity : Joh. 15.2 . Every branch that beareth fruit , he purgeth it that it may bring forth more fruit . Grace is like the morning light which encreaseth more , and more to the full meridian of glory . Christians should be like that ground in the Parable which brought forth some sixty , some an hundred fold , Matth. 13.8 . He who hath a little gold , labours to encrease it ; and is not grace more precious than gold ? some Christians have a little fruit , and they think that is well ; like Trees that have an Apple or two growing on them to show that they are of the right kind : Isa. 17.6 . Two or three berries in the top of the uppermost bough . They are like the Church of Philadelphia which had 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a little strength , Rev. 3.8 . so they have a little faith , a spark of love . Christ chides a little faith , Matth. 14.31 . Christians should encrease with the encrease of God , Col. 2.19 . Christ compares the breasts of his Spouse to Clusters of Grapes , for fruitfulness , Cant. 7.7 . Oh labour to be Christians of degrees ; the Apostle prayes for the Philippians that their love might abound 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , yet more and more , Phil. 1.9 .

Now that I may press Christians who have Fruit , to bring forth more fruits of patience , humility , love , &c. Consider

1. This is the end why we have new cost laid out upon us that we should bring forth more fruit . The Lord is still Manuring us ; not a week ; not a day , but he is at new cost with us , he rains down golden showers ; and why is God at all this charges with us , but that we may bring forth more Fruit ?

2. The more fruit we bring forth , the more glory we bring to God ; Joh. 15.8 . Herein is my Father glorified , that ye bear much fruit . Though it is a blessed sight to see any Fruit , I would not discourage such as bear but two or three Olive berries , it is a signe they are not dead trees ; it is observable , the ground in the Parable which brought forth more sparingly , Christ calls it good ground , Matth. 13.8 . If the Husbandman sees a thin ear , which hath but a little Corn in it , yet he is glad to see some , and he carries it into the Barn . So though thou art a thin ear , thou hast not so much grace as others , God will not reject thee ; if there be any Fruit , God will accept it ; he that gained but two Talents , had his Euge bone serve ; Matth. 25.22 . Well done thou good and faithful servant . This I speak that I may not discourage the weak Christian ; though thou hast lesse Fruit growing on thee , thou art too good a tree to be made fewel on , thou shalt be transplanted into Paradise . But I say , you should not rest in small beginnings , but labour to put more Oyle in the Lamp , and be encreasing your stock of grace ; for , the more Fruit you bring forth , the more glory God hath ; herein is my Father glorified ; though the lowest degree of grace may bring salvation to you , yet it doth not bring so much glory to God . It is observable in the Text , when the Apostle had said , Filled with the fruits of righteousness , he adds , which are unto the glory and praise of God . It is a praise to the Husbandman , and commends his skill and industry when the plants in his Orchard thrive ; so when the plants of Righteousness flourish , this is to the praise of Gods glory ; it is the highest end of the Creature to bring glory to God ; better lose our lives , than lose the end of our living .

3. The fuller we are of Fruit , the more we are like Christ , who was full of grace and truth , Joh. 1.14 . he received Spirit without measure , Joh. 3.34 . This Tree of life was ever bearing ; and he brought forth several sorts of Fruit , Wisdom , Righteousness , Sanctification , &c. The more we are filled with the fruits of righteousness , the more we resemble the Sun of Righteousness . We were elected to this end , to be made like Christ , Rom. 8.30 . and then are we most like this blessed Vine when we bear full clusters .

4. The more fruit a Christian brings forth , the more will Christ love him . Now ( saith Leah ) will my husband be joyned unto me , because I have born him three sons , Gen. 29.34 . When we bear much fruit , now will Christs heart be joyned to us . If Christ builds a nest of comfort , it is in those Trees which fructifie most ; though the Lord Jesus doth accept of the truth of grace , yet he commends only the degrees of grace : Matth. 8.10 . I have not found so great faith , no not in Israel ; he sets a trophy of renown upon that Faith ; Christ will pardon a weak Faith , he will honour a great Faith . It was not a sparckle of love Christ commended in Mary Magdalen , but love flaming ; Luke 7.74 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , she loved much . Christians , would you be as that beloved Disciple which leaned on the bosome of Jesus ? would you have much love from Christ ? let him have much fruit from you .

5. Bearing much fruit will usher in abundance of comfort into the soul in these two Exigences .

1. In the hour of tentation . Satan wiil be sure to besiege the weakest Christian ; all his darts fly that way , and a strong tentation may overcome a weak faith ; but a flourishing Faith stands like a Cedar and is not blown down by the wind of tentation ; a strong Faith can stop the mouth of the Divel that roaring Lion , 1 Pet. 5.9 .

2. Store of fruit will give comfort in the hour of death ; a little danger will make us above the danger of death , but degrees of grace will make us above the fear of death ; O what joy will it be on the death-bed when a Christian can bring his sheaves full of Corn ! when he can show his five Talents that he hath gained by trading ! when there is not only a drop or two of Oyle , but his Lamp full of Oyl ! what though the Divel show God our debts , if we can show him our fruit , O how sweet will death be ! it will not be interitus , but introitus ; not a destruction , but a deliverance . * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost Death like a whirlwind may blow down the tree of the body , but it cannot blast the Fruit of our graces . The Trees of Righteousness carry their fruit with them , Rev. 14.13 . Their works follow them . The Christian who abounds in holiness may say as Simeon , Luke 2.29 . Lord , now lettest thou thy servant depart in peace . He who bears but a little fruit , departs in safety ; but he who bears much fruit departs in peace .

6. Consider what need we have to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . putting forth still more Fruit ; our graces are yet in their non-age ; indeed in heaven this Doctrine will be out of season , we shall not need to hear it ; then we shall have done growing , being arived at our full stature ; then our light shall be clear , and our love perfect ; but while we live here , there is something * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 lacking in our faith , 1 Thes. 3.10 . therefore we had need encrease the stock of grace , and bring forth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , more fruit . Our grace is eclipsed with sin , our Faith is full of unbelief ; now as when the Sun is Eclipsed , it is by degrees getting out of the Eclipse , and it shines brighter , and brighter till it recover its perfect lustre ; so it must be with us , we must be getting out of the Eclipse till we shall arrive at our perfect lustre in glory .

7. He who doth not encrease to more fruitfulness , will soon be on the losing hand ; he that hath not more faith , will quickly have lesse ; non progredi , est regredi ; Rev. 2.4 . Thou hast left thy first love . It is with grace as it is with fire ; if it be not blown up and encreased , it will soon decay . Such as thrive not in their spiritual estate , we may perceive sadly to decline . Though a Christian cannot lose the seed of grace , 1 John . 3.9 . yet he may lose the actings of grace , and the comfort ; therefore bring forth more fruit ; no sooner doth a Christian begin to stand still , but you may perceive him going backward .

8. The more your fruit is encreased , the more your glory will be encreased ; he whose pound gained ten , was made Ruler over ten Cities , Luke 19.16 , 17. If you would have your Crown hung full of jewels , let your boughs be hung full of fruit .

4. The last use is of Direction . I shall lay down some Use 4 means to fruitfulness . Direction .

1. Be sensible of unfruitfulness . Many might have been fruitful in grace , if they had not conceited themselves so ; he that thinks himself fruitful enough , is barren enough ; be sensible of your wants ; 't is better to complain than presume .

2. If you would be fruitful , remove those things which will hinder fruitfulness .

1. Cherishing any secret lust in the heart ; sin lived in , is like Vermin to the tree , which destroyes the fruit ; grace cannot thrive in a sinful heart : In some soil plants will not grow ; the cherishing of sin is the withering of the Fruit.

2. The love of riches : The cares of the world choaked the seed , Matth. 13. The love of sin poisons the Fruit , the love of riches choaks it . This is like a blast upon trees , it destroyes the pretious Fruits of godliness : Love not the world , 1 Joh. 2.15 .

3. The third means to fruitfulness , is weeping for sin . Moisture helps germination in trees ; holy tears do water the trees of God and make them more fruitful : Mary Magnalen ( a weeping plant ) how fruitful was she in love to Christ ? moist grounds , as your Marshes , are more fertile : the soul that is moistened and steeped in tears , is most frugiferous : never did Davids graces flourish more , than when he watered his Couch with tears . When the Plant hath been pricked whereby it lets forth gumm , or tears , it is fuller of Fruit , and the Fruit is sweeter . That Christian who hath been pricked at heart for sin , whereby he lets forth plenty of tears , beareth the sweetest Fruits of grace : Moisture helps fruitfulnesse .

4. If you would be fruitful , often apply the blood of Ch●ist , and the Promises .

1. Apply the blood of Christ . Naturalists say , that blood applyed to the Root of some trees makes them bear better . Sure I am , the blood of Christ applyed to the heart , makes it flourish more in holiness . None so fruitful as a Believer ; I know ( saith St. Paul ) whom I have believed , 2 Tim. 1.12 . there was the applying blood to the Root of the tree , and how fruitful was he in zeal , love to Christ , Heroical courage ! 2 Cor. 12.15 . He that believes Christ dyed for him , never thinks he can do , or suffer enough for Christ . When we read , and pray , now we do but water the Branches ; when we believe , now we water the Root of the Tree and make it fruitfull .

2. Apply the Promises . Husbandmen have an art to comfort the spirits of the Root to make the tree bear better : Apply the Promises ; these are for comforting the spirits of a Christian , and then he puts forth fruit more vigorously . It is an experiment in nature , the Root of the Pine tree watered with wine , doth cause it to flourish , the Promises are as wine to water the Trees of Righteousness whereby they spread and augment more in grace . Ever preserve the spirits of the tree if you would have it bear ; a pensive dejected soul is less fruitful ; but when through the Promises a Christians heart is cheared and comforted , now he is enriched with pleasant fruits , Camphire , and Spiknard , and Frankincense ; he is like a Tree laden with fruit .

5. Another means to fruitfulness , is humility . The low grounds are most fruitful : The Valleys are covered with Corn , Psal. 65.13 . The humble heart is the fruitful heart . It is observed in some Countreys , as in France , that the best and largest Grapes which they make their wine of , grow upon the lower sort of Vines . The largest and fairest Fruits of the Spirit grow in a lowly Christian : 1 Pet. 5.5 . God gives grace to the humble . St. Paul calls himself the least of Saints , yet he was the chief of the Apostles . The Virgin Mary was low in her own eyes , Luke 1.48 . but this lowly Plant did bear that blessed Vine which brought the Fruit of salvation to the world .

6. If you would be fruitful in grace , be much in good conference : Mal. 3.16 . Then they that feared the Lord spake often one to another . There is an observation some have concerning the Sympathy of Plants ; some plants will bear better near other trees , than when they grow alone , as is seen in the Myrtle and Olive : This holds true in Divinity ; the trees of righteousness when they associate , and grow near together , thrive best in godlinesse . The communion of Saints is an excellent means for fruitfulness . Christians encrease one anothers knowledge , strengthen one anothers Faith , clear one anothers evidences . When the Trees planted in Gods Orchard stand at a distance , and grow strange one to another , they are less fruitful .

7. If you would be fruit-bearing trees , be near the waters of the Sanctuary : Jer. 17.8 . He shall be like a tree planted by the waters , and that spreadeth out the roots by the River ; her leaf shall be green , nor shall it cease from yeilding fruit . The Word preached will not only make us knowing Christians , but growing Christians . Ministers are compared to Clouds , Isa. 5.6 . their Doctrine drops as the rain , and makes the trees of God fruitful . Those that sit under these silver drops ( the wind of the Spirit blowing ) are like that flock of sheep , Cant. 2.4 . whereof every one bears twins , and none is barren among them . I wonder not that they are barren trees and nigh unto cursing * * Heb. 6.8 . that are not under the droppings of the Sanctuary ; a Christian can no more be fruitful without Ordinances , than a tree without showres .

8. And lastly , if you would fructifie apace , go to God and desire him to make you fruitful ; God is call'd the Husband man , John . 15.1 . and he hath an art above all other Husbandmen ; they can plant and prune trees , but if they be dead they cannot make them bear . God can make the barren tree bear , he can put life into a dead tree : Ephes. 2.5 . It is not Pauls planting , but the Spirits watering must give the encrease .

Pray to God to make you fruitful though it be by affliction ; oftentimes God makes us grow in grace this way ; Hebr. 12.11 . No chastening for the present seemeth to be joyous , but grievous ; nevertheless afterward it yieldeth the peaceable fruit of righteousness . The bleeding Vine bears best ; It is an observation , that the pulling off some of the blossoms of a tree , makes the fruit fairer , the reason is , because the sap hath the less to nourish ; some Writers say , they have known a tree by having too many blossoms , hath blossomed it self dead . The notion holds true in a Scriptural sence ; God by pulling off some of the blossoms of our outward comforts makes us bring forth fairer fruit ; some have so blossom'd in prosperity , that they have blossom'd themselves into hell : It is an ancient experiment , that the planting of some tender trees near the West sun doth them hurt , and parcheth the Fruit , the Sun being so extream hot : Too much prosperity , like the West sun doth Christians much hurt , and parcheth all good affection , Jer. 22.21 . Oh pray to God that he would make you fruitful though it be by bleeding . Say as Luther , Lord , wound where thou wilt , prune and cut me till I bleed , so that I may have my Fruit unto holiness , and my end everlasting life , Rom. 6.22 .

The perfume of Love . 1 Pet. 1.22 .

See that ye love one another with a pure heart fervently .

THE holy Scripture makes the love of the brethren the surest note of a man that shall go to heaven , 1 Joh. 3.14 . and I find Christ and his Apostles beating much upon this string of love , as if this made the sweetest musick and harmony in Religion . The consideration whereof hath put me upon this subject .

All the graces have their beauty ; but there are some that do more adorn and set off a Christian in the eye of the world ( like some of the Stars that shine brighter ) as humility , and Charity . These two graces like pretious Diamonds cast a sparkling lustre upon Religion . I have designed to speak of the last of these at this time ; See that ye love one another with a pure heart fervently . Love is a Grace alwayes needful , therefore never out of season , though too much out of use .

My Text like the River of Eden * * Gen. 2.10 . , parts it self into four Heads .

1. Here is a Commission or charge , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , See that ye love .

2. The Extent of this Love , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One another .

3. The Manner of this Love , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with a pure heart .

4. The Degree of this love , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , fervently .

1. Love purely , that is opposed to Hypocrisie : Love must be with the heart ; it must not be a complement , which is like a painted fire ; dissembled love is worse than hatred .

2. Love fervently , that is opposed to Neutrality ; love must flame forth , it must not be as the smoaking flax , but as a burning Lamp ; so much the Hebrew word for love 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 imports an ardent and zelous affection * * Ardens & vehemens affectio . , no waters must quench it .

Doctr. Christians must love one another cordially , and fervently ; Col. 3.14 . Above all these things put on charity . 1 Pet. 4.8 . Above all things have fervent charity among your selves : as if the Apostle had said , whatever you neglect , do not neglect this grace : Hierom reports that when St. John was old , he was fain to be led up into the Pulpit , and there he repeated these words , Little children , love one another ; and then came down from the Pulpit . Oh that this grace of love were engraven as in letters of gold upon our hearts by the finger of the Holy Ghost !

Here the question will be asked what love is ?

I answer , Love is a sweet and gracious affection , whereby we wish the good of another , and promote his welfare as our own . Love is a sacred fire kindled in the heart by the Spirit , like that fire which came from heaven , 2 Chron. 7.1 . I shall endeavour to preserve this fire in Christians hearts , as the fire the Vestal Virgins kept in Rome that it may not go out .

There are several Arguments to enforce Love upon us .

1. We must love virtute praecepti , by vertue of Command ; Joh. 13.34 . A new Commandement I give unto you , that ye love one another . Love is both a new Commandement , and an old . 'T is an old Commandement , because it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Law written in the heart of man by the pen of nature , as with the point of a Diamond : And it is old , because it is written in the ancient Statutes and Records ; Levit. 19.18 . Thou shalt love thy neighbour as thy self , I am the Lord ; and yet it is a new Commandement ,

1. Because newly purged from Pharisaical glosses ; before it was love thy neighbour , but now it is love thy enemy , Matth. 5.44 . here is a new Comment upon an old Law .

2. Love is said to be a new Commandement , because of a new Edition ; it came out of the new mint of the Gospel , and was pressed by a new example ; Joh. 13.34 . As I have loved you ; so that it is not Arbitrary , but a duty ; 't is a new Commandement and an old .

The second Argument enforcing love , is the excellency of this grace , it is a lovely grace ; * * Color gratiae purpurcus ob scurior esset , si n●n charitate vestiretur . Ber. all the other graces seem to be Eclipsed , unless love shine and sparckle forth in them . Faith itself hath no beauty unless it work by love ; the tears of repentance are not pure unless they flow from the spring of love . Love is the Jewel Christs Bride weares , it is the Diamond in the ring of the graces ; love is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Chrysostom calls it . This is the grace that seasons all our actions and makes them savoury ; love is aroma , amp ; opo balsamum , it is like musk among linnen which perfumes it . So love makes all our Religious services 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a sweet Odour to God , Ephes. 5.2 . Prayer is compared to incense , Psal. 141.2 . Now incense if it be laid on the Altar , and have no fire put to it , doth not smell so sweet ; the incense of Prayer doth not cast such a fragrant smell , unless kindled with this fire of love ; love is the badge and cognizance of a true Saint : Joh. 13.35 . By this shall all men know that ye are my Disciples , if ye love me another : not if ye work miracles , but if ye love one another ; by this livery ye are known to belong to me . St. Bernard calls love ros gratiae , the sweet dew that distills from a Christian , and refresheth all whom it drops upon ; love is the golden clasp that knits hearts , it is opus signinum , the cement that soders Christians together ; it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the bond of perfectness , Col. 3.14 . if this bond be broken , all falls to pieces . Love is radix omnium bonorum ; it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the fulfilling of the Law , Rom. 13.10 . * * Omne praeceptum ad charitatum refertur . Aug. All the duties of the first and second Table , Piety toward God , and Equity towards our neighbour , are comprehended in this , Thou shalt love .

O how sweetly doth the Apostle Paul descant and paraphrase upon this grace ! how doth he extoll it ! he plaies aswell the Oratour as the Divine ; how doth he delineate this grace of love ! how doth he pensil and draw it out to the life in all its beauty and spiritual embroidery !

That he may extoll this grace ,

1. First , he doth it exclusive , he shows that the most glorious things are nothing without it * * Aug. . Si desit charitas , frustra habentur coetera : ● Cor. 13.1 . Though I speak with the tongues of men ] If a man could speak in so many Languages as Mithridates , of whom it is said he understood 22. sundry Tongues ; if he had the golden mouth of Chrysostom , if he could do with his Oratory , as the Poets fain Orpheus did with his Harp , move the very Rocks and stones , yet without love it were nothing .

Nay , saith the Apostle , though I speak 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with the tongues of Angels , and have not charity , I am become as sounding brass , or as a tinkling Cymbal ] Were it not a brave thing to have the eloquence of Angels ? yet this without love were but Cymbalum tinniens , the tinkery of the Cymbal ; to love as Christians , is better than to speak as Angels .

And though I understand all mysteries and all knowledge , ver. 2. ] If a mans head were a Library of all learning , if he could know all that is knowable , if he could with Solomon , discourse from the Cedar in Lebanon even to the Hysop , and hath not charity , hoc aliquid nihil est , all is nothing ; Knowledge without love , makes a man no better than a Divel .

And though I have all faith , so that I could remove Mountains ] Were it not admirable to have the Faith of Miracles ? to unhinge Mountains , to cast out Divels , to take up Serpents , and drink poison , and it should not hurt us ? Matth. 16.16 . Yet , if I have no charity I am nothing : Nullius sum pretij , I am of no account with God ; the Miracles of faith without the mystery of love profit nothing .

And though I bestow all my goods to feed the poor , ver. 3 ] Suppose I give away all my Estate in Almes , yet without love it avails me nothing ; 't is like a Lamp without Oyle .

And though I give my body to be burned , and have not love , it is nothing ] the fire of Martyrdom avails not without the fire of Charity .

Let a man come to Church , pray , receive Sacraments , yet if his heart burn in malice , it is but going to hell in a more Saint-like manner ; O quam pulchra charitas ! Oh how precious a jewel ) saith Austin ) is love , how rare a grace , that if this be wanting , all other ●hings ( though never so glorious ) are in vain .

2. The Apostles sets forth this grace of love Positive , by deciphering its nature and excellency .

1. Charity is kind , ver. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Love is a munificent bountiful grace , it is full of good works , it drops as the honey-comb .

2. Charity is not puffed up , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , though it be bountiful , it is not proud ; love is a humble grace ; like the violet , though it perfumes the Aire , yet hangs down its head ; love laies aside the Trumpet , and covers it self with a vail ; love conceals its own worths and saith as Paul , 2 Cor. 12.11 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ though I be nothing .

3. Charity seeketh not her own , ver. 5. The Apostle complains , Phil. 2.21 . All men seek their own , but love seeketh not her own . This is a diffusive grace , and wholly spends it self for the good of others , 1 Cor. 10.33 . It is reported of Pompey that when there was a great dearth in Rome , Pompey having provided great store of corn abroad and ship'd it , the Mariners being backward in hoysing up sail by reason of a tempest , Pompey himself sets forward in the storm , using these words , Better a few of us perish than that Rome should not be relieved * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ; here was publick spirit ! love seeks not her own ; it makes a private Christian a common good . Love is a grace that dwells not at home , it goes abroad , it makes frequent visits , it looks into the condition of others and relieves them * * Quid prodest misereri inopis , nisi alimoniam ei Largiaris ! Amb. . Love hath one eye blind , to wink at the infirmities of others , and another eye open to spy their wants .

4. Charity is not easily provoked ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is not in a Paroxysme , it burns not in anger ; it is meek and calm , never taking fire unless to warm others with its benigne beams of mercy ; it gives honey , but doth not easily sting .

3. The Apostle sets forth the excellency of this grace of love Comparative , by laying it in the ballance with other graces , ver. 13. And now abideth faith , hope , charity ; these three , but the greatest of these is charity . He compares love with faith and hope , and then sets the ctown upon love ; indeed in some sense Faith is greater than charity .

1. Ordine causalitatis , in respect of causality ; faith is the cause of charity ; therefore more noble ; for as Austin saith , * * Quicquid pulchritudinis in arbore ex radice proficiscitur . though the root of the tree be not seen , yet all the beauty of the branches procee'ds from the Root : So all the beauty that sparckles in love proceeds from the Root of Faith .

2. Faith is more excellent than charity Ratione beneficij ; Faith is a more beneficial grace to us ; for by faith we are ingraffed into Christ , and partake of the fatness of the Olive . Faith fetcheth in all the strength and riches of Christ into the soul ; Faith puts upon the soul the embroidered Robe of Christs Righteousness in which it shines brighter than the Angels ; but in another sence love is greater than faith ,

1. Respectu visibilitatis , because Love is a more visible grace then Faith ; Faith lies hid in the heart ; Rom. 10.9 . Love is more conspicuous , and shines forth more in the life . Love discovers the soundness of Faith , as the even beating of the pulse shows the healthful temper of the body . Faith bows the knee to Christ and worships him , love opens its treasures and presents unto Christ gifts , Gold , and Frankincense , &c.

2. Love is greater than Faith Respectu durationis , in regard of continuance ; 1 Cor. 13.8 . Charity never faileth ; we shall lay down our body of flesh , and see God face to face ; faith and hope shall be no more , but love shall remain : While we live here we have need of Faith , this is our Jacobs staff to walk with ; 2 Cor. 5. We walk by faith ; but we shall set this staffe shortly at heaven door , and love only shall enter within the vail * * Chrys. in 1 Cor. Hom. 34. . So you have seen the sparkling of this Diamond , and thus doth the Apostle no less elegantly than divinely set forth the beauty and orient lustre of this grace .

3. The third Argument pressing Christians to love , is , this is Decus & ornamentum Evangelij , it sets a crown of honour upon Religion , it renders the Gospel lovely in the eyes of the world ; it was an honour to Religion in Tertullians time , when the Heathens could say , Ecce quam mutuo diligunt , see how the Christians love one another ! Psal. 133.1 . Behold how good , and how pleasant it is for brethren to dwell together in unity ! it is like the pretious oyntment upon the head , that runs down to the skirts of Religions Garments . O what a blessed sight it is to see Christians link'd together with the silver link of charity ! the Church is Christs Temple , the Saints are living stones , 1 Pet. 2.5 . how beautiful is this Temple , when the stones of it are cemented together with love ! it was said of the first Temple there was no noise of hammer in it ; and oh that there might be no noise of strife and division in Gods Church ; could we see unity and verity like the Vine and Elm mutually embracing ; could we see the children of Sion spreading themselves as Olive plants round about their Mothers table in an amicable and peaceable manner , how should this adorn Religion , and be as a lure to invite and draw others to be in love with it ; what is Religion but Religation ? a binding and knitting together of hearts ! we are knit to God by Faith , and one to another by love .

4. The fourth Argument is the necessity of love ; love is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a debt ; now debts must be paid ; Owe nothing to any man but love , Rom. 13.8 . The debt of love differs from other debts .

1. When a debt is paid , we receive an Acquittance , and are to pay it no more ; but this debt of love must be alwayes paying ; in heaven we must be paying this debt , love to God , and the Saints ; there is no discharge from this debt .

2. Other debts may be dispensed with ; we forgive a debt sometimes , as that Creditor did in the Parable , Matth. 18.27 . The Lord of that servant was moved with compassion and forgave him the debt . But this debt of love is by no means to be dispensed with , it must be paid ; if we do not pay this debt , God will come upon us with an arrest and throw us into hell prison .

3. In civil debts between man and man , the more they pay , the less they have ; but in this debt of love it is quite contrary ; the more we pay , the more we have ; the more grace from God , the more love from others ; love like the widdows oyle encreaseth by pouring out ; by paying other debts we grow poor , by paying this debt we grow richer .

5. Love makes us like God , God is love , 1 Joh. 4.16 . a golden sentence ? Austin saith , the Apostle doth more commend love in this one word , God is love , than Saint Paul doth in his whole Chapter ; as the nature of the Sun is light , so Gods nature is love : The three persons in the Trinity are all love .

1. God the Father is love ; Joh. 3.16 . God so loved the world ; that God should part with Christ out of his bosome , the Son of his love , and lay this jewel as it were to pawn for our salvation , oh unparalleld love ! never was such love showed to the Angels .

2. God the Son is love ; how did Christ love his Spouse when he died for her ! his sides drop'd blood , his heart drop'd love ; such a vein of love was opened in him that our sins could not stench ; love was the wing on which Christ did fly into the Virgins womb . Christ incarnate , hre was love covered over with flesh ; and Christ on the Cross , here was a book of love laid open before us to read in . Per vulnera viscera —

3. God the Holy Ghost is love , his appearing in the likeness of a Dove show'd his nature ; the Dove saith Pliny , is an amicable creature , it is without gall ; what are all the motions of the Spirit but tenders of love ? what is the Zeal of the Spirit but the print of love ? why doth this blessed Spirit as a suitor come a woing to sinners , but that they may know he is in love ? thus all the persons in the Trinity are love ; and the more we shine in the grace of Love , the more we resemble the God of Love .

6. Argument enforcing love , is from the sweet Relations we stand in one to another ; we are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 fellow-Citizens , Ephes. 2.19 . we all expect one heaven ; we shall shortly live together , and shall we not love together ? we are souldiers of the same band , 2 Tim. 2.3 . ours must be the fight of faith , not the fight of contention ; our strife must be who shall love most ; we are branches of the same Vine , and shall we not be united ? we are stones of the same building , and shall we not be cemented with love ? nay we are brethren , Acts 7.26 . Sirs , ye are brethren , why do ye wrong one to another ?

Use 1. I might here take up a lamentation , and steep my Use 1 words in tears to consider the decay , I had almost said the funerals of this grace among Christians ; — Terras Astraea reliquit — the fire of brotherly love is almost ready to go out ; instead of the fire of love , the wildfire of passion . I have read of one Vitalis who hazarded his life to succour his distressed friend ; but sure such Vitales are dead in this age . — fratrum quoque gratia rara est — The Text saith , See that ye love one another ; but our times have made a bad Comment upon this Text ; how do Christians reproach , censure , maligne one another ! the Text saith , love fervently , but they hate fervently ; instead of the bond of love , behold the apple of strife ; we live in the frigid zone , the love of many waxeth cold . Many live as if they had been born upon the Mountains of Bether , the Mountains of division ; and as if they had been baptiz'd in the waters of Meribah , the waters of strife . Do the wicked unite ? nay do the Divels unite ? there was in one man a Legion , which is according to Varro , seven thousand six hundred twenty two : shall there be more harmony among Divels , than among Christians ? For these divisions of the godly , there are great thoughts of heart . Oh Christians , turn your hot words into salt tears ! how do the enemies of Religion insult to see not only Christs Coat , but his Body rent ; for these things let our eyes run down .

Consider the ill consequence where love is wanting ; the absence of this grace brings forth divisions , and they are dangerous ; For

1. Divisions bring an opprobrium , and scandal upon Religion , they make the wayes of God evil spoken of , as if Religion were the fomenter of envy and sedition . Julian in his Invectives against the Christians , said , that they lived together as Tigers , rending and tearing one another ; and shall we by our animosities , and contentions make good Julians words ? this will make others affraid to embrace the Christian Faith . There is a story in Epiphanius of Miletius , and Peter Bishop of Alexandria , both Confessors of the Orthodox Religion , both condemned to suffer ; who being together in prison , upon a small difference sell into so great a Schisme , that they drew a partition between each other in the prison , and would not hold communion in the same worship of Christ , for which notwithstanding they both suffered , which division grew scandalous , and did more hurt than their persecution did good .

2. Divisions advance Satans Kingdom . The Divel hath no hope but in our discords * * Nibil spei nisi per discordias . Cornel. Tac. . St. Chrysostom observes of the City of Corinth , when many zealous converts were brought in , Satan knew no better way to damme up the current of Religion than by throwing in a bone of contention , and dividing them into parties ; one was for Paul , and another for Apollo , but few for Christ .

Use 2. Be Exhorted to cordial and fervent love ; See that Use . 2 ye love one another . Exhort . Oh that this sweet spice might send forth its fragrant smell among Christians ! Oh that the Branch . 1 Lord would rain down some of these silver showers of love upon the hearts of Christians , which are for the most part like the Mountains of Gilboa which have none of this heavenly dew upon them . They say of the stones of the Temple they were so closely cemented as if there had been but one stone in the Temple ; it were to be wished that the hearts of Christians were so sweetly cemented in love , as if there were but one heart .

Let me commend this grace of amity and love to Christians under a double notion .

1. As you are members of a body politick . The whole nation is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Political body ; now it should be with the body Politique as it is with the natural body ; all the members of the body have a sweet sympathy , they all work for the good of the whole , that there be no Schisme in the body , 1 Cor. 12.25 . So it should be in the body politique .

2. You are membra Ecclesiae , members of the Church of God , you bear Christs Name , you wear his Livery , therefore you must be sodred together in affection . It is a sad Omen and presage , when the joynts of the same body shall be loosed , and the knees shall smite one against another .

If yet men will live at variance , nourishing a Viper in their bosoms , I shall offer two things to their serious consideration .

1. An uncharitable person is an unregenerate person ; Titus 3.3 . We were sometimes disobedient , serving divers lusts , living 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in malice and envy ; as if he had said , Before grace came , we were fill'd , and ready to burst with this poyson of malice ; the Apostle describing a natural condition calls it the gall of bitterness , Acts 8. He that lives in bitter strife , is in the gall bitterness : A malitious person is of no a kin to God , for God is love ; he knows nothing of the Gospel savingly , for it is a Gospel of peace ; we read in Scripture of the bond of peace , Ephes. 4.3 . and the bond of iniquity , Acts 8.23 . him whom the Gospel hath not bound in the bond of peace , Satan hath bound in the bond of iniquity .

2. Uncharitableness is a leaven that sowres the whole lump , 1 Cor. 5.8 .

1. It sowres your good qualities ; Naaman an honourable man , a mighty man in valour , but he was a Leper , 2 King . 5.1 . that but was like a dead fly in the Oyntment , it spoiled all the rest . So it may be said , Such a man is a man of parts , a man of great moral endowments , he is just , affable , temperate , but he is a leper , he will not be in charity ; he payes every one their own , but there is one debt he will not pay though he rot in hell for it , ( viz. ) the debt of love ; this is a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a brand of infamy upon him .

2. Uncharitableness sowres your good duties ; you pray and come to Church , but refuse to be tyed in a knot of amity ; what profit is there of all your seeming devotion ? we are bid to lift up pure hands without wrath , 1 Tim , 2.8 . The uncharitable person doth not lift up pure hands in prayer , but leprous hands , bloody hands : 1 Joh. 3.16 . Whosoever hates his brother is a murderer . Prayer saith Chrysostom , may be compared to a fine Garland ; the hands that make a Garland had need be clean : So the heart that makes a prayer had need be clean : wrath and anger do sully a Christians prayers , and will the Holy God touch them ? the uncharitable man poisons his own prayers , and will the Lord accept of a poisoned sacrifice ?

Oh that all this might at last perswade to cordial and fervent love ; let us turn all our censuring into praying ; let us pray to God that he would quench the fire of contention , and encrease the fire of fraternal love among us : let us pray that the Lord would heal our Schismes , repair our breaches , that he would make us like the Cherubims with our faces looking one upon another ; let us pray that God will make good that promise , that we shall serve him with one consent , or * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as in the Hebrew , with one shoulder ; and that this may be the golden Motto written upon England , Cor unum , via una , one heart , and one way * * Jer. 32 30. .

2. It Exhorts us that as we would be amicable to all , Branch . 2 so especially that we would love those who are of the houshold of Faith , viz. the Saints and people of God , Exhort . Psalm . 16.2 . We must love as God loves ; he loves them most who are like him ; he loves piety , though it be espoused to poverty : so must our love run out especially to those who have the image and superscription of God upon them . Joseph loved all his brethren , but Benjamin most ; the people of God must have a Benjamins portion in our love . The Saints are called Jewels , Mal. 3.17 . which we must love and prize ; they are called the apple of Gods eye , Zach. to show how tender they should be in our eye . The Saints are partakers of the Divine Nature , 2 Pet. 1.4 . not by an incorporation into the Divine Essence , but by a conformity to the Divine likeness : these we must love amore complacentiae , with a love of complacency and delight : These are near alied to Christ by faith , they are of the blood Royal of heaven ; these must be higher in our thoughts , and deeper in our affections than others ; Hierom loved Christ dwelling in Austin .

When I say the Saints must have the largest share in our love , I mean not all that call themselves Saints , ( such as under a mask of holiness commit sin , hypocritical Saints ) * * Quid tibi prodest vocari quod non es ? Aug. but such as the Scripture calls Saints , such as excel in vertue , Psal. 16. such as walk humbly with God , Mich. 6.8 . such as have aliquid Christi ( as Bucer saith ) something of Christ in them ; these Saints must we place our entire love upon : Indeed there is that in them which may excite and draw forth love ; they have the beauty of inherent holiness , and they have an interest in the unspotted holiness of Christ , which may be a sufficient loadstone to draw love to them .

But what shall we say to those , who instead of loving the people of God because they are Saints , hate them ea ratione , because they are Saints ; as Tertullian , Confessio nominis , the very confession of the Name of a Christian was enough to bring them into an odium , and was laid against them as a matter of crime : It was said of Aristides that he was banished out of Athens , quia justus , because he was just . Sanctity is the thing that is reproached and hated in the world ; wicked men Panther-like would tear the picture of God drawn in the New man ; let one have all kind of accomplishments , Learning , Morality , Piety ; though men will love him for his Learning , and Morality , they will hate him for his Piety . Holiness is become the crime ; the Serpent is known by his hissing , they are the seed of the Old Serpent that hisse at Religion ; Let me speak my mind freely . There is generally among men a secret antipathy against the power of godliness ; they are for some showes of devotion , they keep up a form ; but such as have a spirit of zeal and sanctity shining in them , their hearts rise against ; let me tell you , there is not a greater sign of a rotten and divellish heart , than to hate a man for that very thing for which God loves him ; namely his holiness . 'T is an high affront to abuse the Kings Statue : what vengeance ( think we ) shall they be counted worthy off , who maligne , and do what in them lies to tear in pieces the image of the living God . Oh take heed of this ; the hating the grace of the Spirit , comes near to the despighting of the Spirit of grace : To conclude , let us beg the spirit of amity and unity , that we may love one another , especially that we may be endeared in our affections to them who are of the family of God , and whose names are enrolled in the book of life .

The good Practitioner . Ioh. 13.17 .

If ye know these things , happy are ye if ye do them .

IN this Chapter our Blessed Saviour , the great Doctor af the Church , falls upon teaching his Disciples ; he taught them

1. Doctrinâ , by doctrine , ver. 34. A new Commandement give I unto you , that ye love one another . Christ was now going out of the world ; and as a father when he is dying leaves a charge with his children that they love ; so our Saviour leaves this solemn charge with his disciples , that they did love one another .

2. He taught them emblemate , by embleam , ver. 4. he took a Towel and girded himself . Thus teaching them by a sacred embleam , how he did begirt himself with with our flesh : the blessed angels stood wondring at this , how the divine nature could be girdled with the humane .

3. He taught them exemplo , by example , ver. 5. he poureth water into a Bason , and began to wash his disciples feet : he teacheth them humility by his own example ; he stoops to the meanest office : he washeth his disciples feet , and this he did for their imitation , ver. 14. ye ought also to wash one anothers feet . Now our Lord Christ having thus taught his disciples , by Doctrine , Embleam , and Example , he makes as it were the Use of all in the words of the Text 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , If you know these things , happy are ye if ye do them .

A text that deserves to be engraven in letters of gold upon our hearts ; a text , that if well observed , will help us to reap benefit by all other texts . A Sermon is never heard a right till it be practised : I shall therefore make this Sermon to be by the blessing of God as a selvidg to keep the rest from ravelling out . That were an happy Sermon which would help you to put all the other Sermons you have heard in practice .

If you know these things , &c. by the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ these things ] our Saviour by a Synecdoche , comprehends all the matters of religion , though more particularly those two things he had been immediately before speaking of , love and humility .

In the Text there is 1. a Supposition , if ye know , and do .

2. A benediction , happy are ye . Doctr. From whence this Doctrine ariseth , That it is not the Knowledg of the points of religion , but the Practice of them that makes a man happy . Had Christ said , if ye know these things happy are ye , and there had made a stop , and gone no further , we should have thought knowledg had been enough to have made one happy ; but Christ staies not here , but goes further , happy are ye if ye do them ; Christ doth not put happiness upon knowing , but doing . So that the Doctrine clearly results , That it is not knowledg but practice renders a man blessed .

This Proposition consists of two Branches , and I shall handle them distinctly .

1. That Knowledg alone in the mysteries of religion , will not make a man happy .

2. That it is the Practique part of religion makes a man happy .

1. Branch of the Doct. 1. That Knowledg alone in the mysteries of religion will not make a man happy . Mat. 7.21 . Luk. 6.46 . Why call ye me Lord Lord , and do not the things which I say ? It is not the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the speculation of the most glorious truths can bring a man to heaven : If a man could discourse de omni scibili , if his head were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Treasury of wisdom , an Ocean of learning , as it is said Hyperbolically of Albinus , Beringarius , Hermolaus Barbarus and others , yet this could not entitle him to happiness : his knowledg might make him admired , but not blessed . If a man knew all the policies of State , the mysteries of Trade , the subtilty of Arts , the system of Divinity , all this could not crown him with happiness .

Indeed , knowledg in the Theory of Religion hath a beauty in it next to the Pearl of grace ; this gold is most pretious . Knowledg is the enriching of the minde , it is a faire garland to look upon ; but as Rachel though beautiful , yet being barren , said , give me children or I dye ; so if knowledg doth not bring forth the child of obedience , it will dye and come to nothing : I would by no means disparage knowledg : knowledg is the Pilot to guide us in our obedience ; if zeal be not according to knowledg , it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 will-worship , it is the setting up an altar to an unknown God . Knowledg must usher in obedience ; it is as abominable to God to offer up the blinde as the lame . Final ignorance damnes , Hose. 4.6 . My people are destroyed for lack of knowledg . The Hebrew word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 they are cut down , or fell'd like Trees , so that there is a necessity of knowledg : knowledg is the elder sister , but obedience is better than knowledg ; here the elder must serve the younger : knowledg may put us into the way of happiness , but it is only practice brings us thither . That knowledg alone cannot make a man happy , I shall prove by three demonstrations .

1. Knowledg alone doth not make a man better , therefore it cannot make him happy : bare knowledg hath no influence , it doth not leave a spiritual tincture of holiness behind ; it doth inform , not transform : knowledg of it self hath no power upon the heart to make it more divine : it is like weak physick that doth not work ; it doth not warm the affections , or purge the conscience : it doth not fetch vertue from Christ to dry up the bloody issue of sin : a man may receive the truth in the light of it , not in the love of it , 2 Thes. 2.10 . the Apostle calls it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a form of knowledg . Rom. 2.20 . Knowledg alone is but a dead form , having nothing to animate it : he that hath knowledg only , is a spiritual stil-born : he looks like a Christian , but hath neither appetite nor motion . Knowledg alone makes men monsters in religion ; they are all head , but no feet , they do not walk in Christ , Col. 2.6 . A man may have knowledg and be neglective of his duty , as Plutarch said of the Grecians , they knew what was just , but did it not : A man may have knowledg , and be prophane ; he may have a clear head , and a foul heart . The sun may shine when the way is dirty : the understanding may be irradiated , when the foot of a sinner treads in unholy paths ; now then if knowledg abstracted from practice doth not make a man better , then it cannot make him happy .

2. Knowledg alone will not save , therefore it will not make a man happy : if knowledg alone will save , then all that have knowledg shall be saved ; but that is not true , for then Judas should be saved , he had knowledge enough ; then the Divel should be saved ; he can transform himself into an Angel of light ; he is call'd 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from the great knowledge he hath , a man may have knowledge and be no better than a Divel ; hell is full of learned heads ; now if knowledge alone will not save , then it will not put a man into a state of blessedness .

3. Knowledge alone makes a mans case worse , therefore it cannot make him happy .

1. Knowledge takes away all excuse and apology . Joh. 15.22 . Now ye have no cloak for your sin .

2. Knowledge adds to a mans torment : Woe unto thee Corazin ; it shall be more tolerable for Tyre and Sidon at the day of judgement than for thee . It will be better with Indians than Christians living in a contradiction to their knowledge : Luke 12.47 . That servant which knew his Lords will , and did not according to his will , shall be beaten with many stripes . Knowledge without practice serves only as a Torch to light men to hell ; the brighter the light , the hotter the fire . If a King cause his Proclamation to be published , the Subject knows it , but obeys not , this doth the more incense the King against him , he will punish it for a contempt ; better be ignorant than knowingly disobedient . Now then , if knowledge alone makes a mans case worse , then it is far from making him happy .

Use Use . Get knowledge , but do not rest in it ; will you rest in that which will not make you happy ? what is it to cry the Temple of the Lord ? what is it to lay knowledge up , and not lay it out ? in this sence , he who encreaseth knowledge , encreaseth sorrow , Eccles. 1.18 . his knowledge will but serve to condemn him . If knowledge separated from practice would make men happy , the people of England were a happy people , they want not for knowledge ; never since the time of the Apostles did the light shine clearer ; but here is the mischief , most people know only to know ; it may be said of the generality of people as Seneca speaks , malint disputare quam vivere , they had rather dispute well than live well ; they would have knowledge to be spangle them , rather than sanctifie them . Alas , knowledge alone will never make them happy ; men may build their nests among the stars , yet make their bed in hell ; they may have knowledge to crown them , and God to damn them . O Christian , who gloriest in thy knowledge and haste no more , wherein dost thou excel an Hypocrite ? wherein dost thou excell the Divel ? he knows all the Articles of the Creed , he could say to Christ it is written — Is it not sad that a man should have no better evidences to show for heaven than the Divel !

How unprofitable is the luxuriancy of knowledge ? he who is only fill'd with knowledge , is like a glasse fill'd with froth ; what a vain , foolish thing is it to have knowledge , and make no spiritual use of it ! It is as if a man had several Fountains in his Garden , but never waters his Flowers with them ; or as if an Asse should be laden with Provender , but eats not of it . So many a man carries a great deal of knowledge about him , but doth not feed upon the sweetness of it , nor digest his knowledge into practice . To know only to know , is like one that knows certain Countries by the Map , and can discourse of them , but never travell'd into them , nor tasted the sweet spices of those Countries . So the Gnostick in Religion hath heard and read much of the beauty of holiness , but never travelled into Religion , nor tasted how good the Lord is ; what is it the better to have the Bible in our heads , if not in our hearts ? can Notions be Cordials when we come to dye ? To conclude this , men cannot properly be denominated Christians from their knowledge : you do not call him an Handicraftsman who doth not work in his Trade ; let a man be never so skilfull , yet you do not call him a Goldsmith who did never refine a vessel , or try gold ; though a man hath skill in Chirurgery , yet you do not call him a Chirurgian who did never lance a wound , or dress a sore : so it is improper to call him a Christian who hath knowledge , but no practice ; he knows he should mortifie sin , but he doth not , he knows he should show works of mercy , but he doth not ; he never yet wrought in the trade of godliness .

2 , Branch of the Doct. 2. I proceed to the second Branch of the Doctrine , That it is the practique part of Religion makes a man happy ; knowledge without practice is like a fair Arbour without fruit ; the Art of practice is the most noble Art ; the llfeblood of Religion runs thorow the veines of obedience ; here I shall show 1. Why there must be practice . 2. That it is only the practique part of Religion makes a man happy .

1. Why there must be practice ; the reason is , because it is only practice that answers Gods end in giving us his Word both written and preached ; Levit. 18.4 . Ye shall do my judgments , & keep mine Ordinances to walk therein , Deut. 26.16 . This day the Lord thy God hath commanded thee to do these statutes & judgments ; thou shalt therefore keep & do them . Not only thou shalt know them , but obey them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ the Word of God is not only a Rule of knowledge , but a Rule of duty . If you speak to your Children and tell them what is your mind , it is not only that they may know your mind , but do it . God gives us his Word not only as a Picture to look upon , but as a Copy to write after . The Master gives his servant a Candle , not to gaze on , but to work by : The light of Scripture is to guide our feet into the way of obedience ; and so David calls the Word of God , not a Lamp to his eyes , but a Lanthorn to his feet , Psal. 119. implying , that the light of the Word is rather to walk by than to see by . God gives us his Word as his Will and Testament which he leaves in charge with us to see it performed . If God would only have had his Laws to be known or talk'd of , he might have delivered them to Parrots : If he would only have had them kept safe , he might have graven them with an iron pen , and laid in the rock for ever , Job 19.24 . But therefore he delivers the Records of heaven to men , that they should be obeyed . The Lord gives us his Precepts as a Physitian gives the patient his Receits to take and apply : for this end are all Gods institutes that we may by practice apply them for the purging out sin , and bringing the soul into a more healthful temper : God gives us his Word , as the Mother gives the Child the breast , not only to look upon , but to draw it ; many have gone to hell with the breast in their mouthes , because they have not drawn it , and turned the milk of the Word into sacred nourishment .

2. That it is only the practick part of Religion makes a man happy : This is clear , if we consult either with Scripture or Reason .

1. It appears by Scripture ; the Scripture knows no other way to happiness but practice ; Psalm 15. ult. He that doth these things shall never be moved . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 It is Calvins gloss upon the words , The Psalmist doth not say He that knows these things shall never perish , but He that doth them . To be a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a doer of the Word , entitles a man to blessedness : Jam. 1.25 . This man shall be blessed in the deed : not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for his deed ; ( as the Papists wrongly gloss ) but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in his deed ; obedience is rather an evidence of blessedness than a cause .

Search from one end of the Bible to the other , and you shall find the Crown still set upon the head of obedience . The Saints renowned of old have ever received their commendations and titles of honour from their obedience : Moses a man mighty in words and deeds , Acts. 7.22 . Cornelius a man fearing God , giving much alms . When Christ pronounceth the sentence of absolution , see how it runs , Come ye blessed of my Father , inherit the Kingdom ; for I was an hungred and ye gave me meat ; thirsty , and ye gave me drink , Matth. 25.34 , 35. Christ is not said at the last day to reward men according to their knowledge , but their deeds : Behold I come quickly , and my reward is with me to give every man according as his works shall be , Rev. 22.12 . So then , if the Scripture that Mercurial rod points out no other way to happiness but practice , then it is in vain to expect it any way else .

2. It appears by Reason ; happiness is not attainable but in the use of means ; now the use of means implies practice . Salvation must not only be sought out by knowledge , but wrought out by practice , Phil. 2.12 . There can be no Crown without running , no recompence without diligence . If happiness comes only in the use of means , then it is neither imaginable , or feasible without practice .

Use 1 1. If it be only the doing part of Religion makes men happy ; Reproof . Then it sharply reproves them who know much , yet do nothing ; they talk of God , but do not walk with God ; men are all for knowledge , because it is counted an O●nament ; they would be stuck with this gay flower , but one leaf of the tree of life is worthy all the tree of knowledg . T is better to practice one truth then to know all : herein most Christians are defective ; they have with Rachel good eyes , but they are barren . Mephibosheth caught a fall and became lame , 2 Sam. 4.4 . Since Adams fall men are lame on their feet ; they walk not in the wayes of obedience . Men know coveteousness is a sin : The Greek word for coveteousness 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies an immoderate desire of getting * * Ex vi nominis significat studium semper plus habendi . Ger. ; like Midas who desired every thing he touched might be turned to gold ; the several species of sin grow upon this root of coveteousness . 2 Tim. 3.2 . Yet men live in this sin , and nothing can cure them of this dry dropsie , Amos 2.7 . that pant after the dust of the earth . Men know swearing is a sin ; for this the land mourns . Jer. 23.10 . Sinners let their oaths flie , and God sends a flying roul against them . Zach. 5.2 , 3. Yet they will not leave this sin . They know drunkenness to be a sin : there is death in the Cup , yet the drunkard will drink it off . Men know uncleanness to be a sin . Exod. 20.14 . it wasts their strength , blots their name , wounds their conscience , wronges their posteritie , damnes their souls . Rev. 22.15 . yet they will follow this sin , and burn in lust though they burn in hell . — Transiens est quod delectat , aeternum quod cruciat . —

Men know they should be winged with activity in the duties of religion , but they can be content to let these duties alone . They know they should mortify the flesh , pray in their families , be just in their dealing , give alms to the poor ; but if there were no other Bible to teach us these things than the lives of most , we should not know there were any such duties Commanded . For the most part , men are no changlings ; what they were twenty , thirty years ago , they are the same still ; as proud and unreformed as ever . The best Tooles have been either broke , or worn out upon their rockie hearts , yet they are as unhewn and unpolished as ever . The Bellows are burnt , the lungs of Gods Ministers are wasted , yet how much reprobate silver remaines still in many of our Congregations ! If none are happy but doers of the word , how few will be saved ?

But why do so few come up to the Practical part of religion ? Surely it is 1. for want of deep humiliation : he that hath the spirit of bondage let loose upon him , apprehends himself as it were in the Forlorne-hope , he sees the sea of his sins before him ready to swallow him up , and the justice of God behind pursuing and ready to overtake him ; he cries out as St. Paul , Act. 9.6 . Lord , what wilt thou have me do ? Wilt thou have me repent , believe ? I stand ready prest to what ever service thou Commandest : the humbled sinner doth not dispute , but obey . The seed that had not depth of earth , withered and came to nothing , Math. 13.5 , 6. The reason men do not bring forth the fruits of obedience , is , because they have not depth of earth : they were never yet deeply humbled for sin : A proud man will never obey ; instead of trampling his sins under his feet , he tramples Gods Laws under his feet . Jer. 43.3 , 4. He who stoops in humility , is the likeliest to put his neck under Christs yoak : he that sees himself within an inch of hell , asks the Jailors question , What must I do to be saved ? Act. 16.30 . What will not a condemned man do for a pardon ?

2. Want of Practice , is for want of faith . Isa. 53.1 . Who hath believed our report ? This makes Sermons to be like showres of raine falling upon a rock , they neither mollifie , nor fructifie , because men are in part infidels ; they had rather dispute then believe : such as live Scepticks die Atheists . Did men believe sin were so bitter , that wrath and hell followed it , would they take this serpent into their bosom ? Did they believe there were a beautie in holiness ; did they believe godliness were gain ; that there were joy in the way , and heaven at the end , would they not turn their feet into the way ? Men have some slight transient thoughts of these things , but their judgments are not fully convinced , nor their conscience fully captivated into the belief of them . This , this is Satans master-piece , his draw-net by which he drags millions to hell by keeping them in infidelitie ; he knows if he can but keep them from the belief of the truth , he is sure to keep them from the practice of it .

3. Mens backwardness to Practice , is from the difficultie of the practical part of religion ; it is easie to hear a truth , to give some assent , to commend it , to make a profession of it ; but to digest a truth into practice , this is hard , and men are overgrown with sloth , they are loth to put themselves to too much trouble ; Prov. 19.15 . Can men dig for gold , and not for the Pearl of price ? Can they take pains in the pursuing of their sins , and will they be at no paines for the saving of their souls ? I dare be bold to say , It costs many a sinner more sweat and labour in toyling about his lusts , then it costs a Saint in serving his God * * Impij quare strenuè serviunt diabole ! Cypr. .

4. The World comes between and hinders : The thorns choak the seed of the Word . Men practice so much in the world , that they have no time to practice better things : the world is like a Mill , it makes such a noise in carnal hearts , that it drowns the sound of Gods silver Trumpet . Mens affections are somtimes kindled by the preaching of the word , and we begin to hope that the flame of godliness will break forth in their lives , but then comes the earth and puts out this fire ; how many Sermons lie buried in earthly hearts ? More die then are put in the Bill of Mortality .

Oh that the want of Practice in this age were more laid to heart ! This is a Lamentation , and shall be for a Lamentation : many Professors are all ear ; if we should see a Creature made up of nothing but ear , it were a monster in nature ; how many such monsters are there in Christianitie ? They hear , and hear , and are never the better ; like the Salamander which lies in the fire , but as Naturalists say , it is never the hotter .

Some satisfie themselves with the having of Ordinances . Judg. 17.13 . Then said Micah , Now know I that the Lord will do me good , seeing I have a Levite to my Priest . But what is Physick if it be not applied ? what is it to have the sound of the word in our ears , unless we have the savour of it in our hearts ? It will be little comfort to men on their death-beds , to think that Christ hath been preached in their streets , and they have been lifted up to heaven in Gospel administrations , when their Consciences shall tell them they have been unholy and unreformed ; they have come into Gods House as the beasts did into the Ark ; they came in unclean , and went out of the Ark unclean .

Use . 2 2. It exhorts all to become Practitioners in Religion . Exhort . There are three steps leading to heaven , Knowledg , Assent , Practice ; it is not the taking the two first steps , but the third step which will make you happy . Obedience is the Grand precept both of the Law and Gospel ; in this stands a Christians duty , in this consists his felicity . 1 Sam. 15.22 . To obey us better than Sacrifice Per victimas aliena caro , per obedientiam vero propria voluntas macta●ur . . T is grateful to God , t is graceful to a Christian . What is the excellencie of a thing but its practicalness and usefulness ? what are the fine feathers of a bird if it cannot sing ? what is a plant though decked with leaves if it brings not forth fruit ? What is it we commend in an Horse , his eyes or his good mettle ? Cant. 5.5 . My hands dropped with Myrrhe . I may allude , not only a Christians lips must drop knowledge , but his hands and his fingers must drop Myrrhe , that is , by working the works of obedience .

Let me use some Divine Motives to tempt Christians to the practique part of godliness .

1. Gospel-obedience is an evidence of sincerity ; as our Saviour Christ said in another sence , Joh. 10.25 . The works which I do , bear witness of me . Though never man spake like Christ , yet when he comes to put himself upon a trial , he will not be judged by his words , but by his works , they bear witness of me ; so it is not a Christians golden words , but his works which testifie of him ; Psal. 119.59 . I have turned my feet unto thy statutes . David did not only turn his ears to Gods Testimonies , but he turned his feet to them , he walked in them : we judge not of the health of a mans body by his high colour , but by the pulse of the arm where the blood chiefly operates : so we judge not of a Christians soundness by his knowledge or high expressions ; what is this high colour ? Saul may be among the Prophets ; but the estimate of a Christian is to be taken by his obediential actings towards God .

2. To be practitioners in Religion will not only do your selves good but others : This will both honour Religion , and propagate it .

1. It will honour Religion ; the Gospel may be compar'd to a beautiful Queen ; the fruitful lives of Professors are so many jewels that do adorn this Queen , and make her shine forth in greater glory and magnificence ; what a honour was it to godliness when the Apostle could say , the faith of the Romans was trumpeted abroad in every place ! Rom. 1.8 . I thank my God that your faith is spoken of throughout the whole world . That is , faith flourishing into obedience ; 1 Thes. 1.2 , 3. We give thanks to God for you , remembring your work of faith , and labour of love . Christians should be ambitious to keep up the credit of Religion .

2. The practice of those truths we know , will much propagate Religion ; Practice is the best Syllogisme and Argument we can use to prevail with others ; this will confirm them in the truth of Religion . The Emperor Jovinian said to the Orthodox , and Arrian Bishops , I cannot judge of your Doctrine , but I can judge of your lives ; their practice would preach loudest . If others see us make a profession , and yet live in a contradiction to what we profess ; if they hear Jacobs voice , but see Esaus hands , they will think Religion is but a devout complement , a severe policy ; why doth the Father forbid his Children to swear , when he himself swears ? would you gain many Proselytes to Religion ? be doers of the Word ; say as Abimilech to his fellows , Judg. 9.48 . What ye have seen we do , make hast and do as I have done . Would ye be as load-stones to draw your children and servants to heaven ; set upon the practice of holiness . Basil observes , that Julian in one of his Epistles writing to Arsatius , saith that the Christian Religion did much flourish by the sanctity and liberality of them who professed it .

3. Thus we show our love to Christ ; Joh. 14.21 . He that hath my Commandements , and keepeth them , he it is that loveth me . We use to say , If you love me , do such a thing . This me thinks should be a great Argument to obedience ; by the love ye bear to Jesus Christ , obey his Word . Every man would be thought to love Christ ; I but try your love by this touch-stone ; Are ye cast into a Gospel-mould ? do you obey ? It is a vain thing for a man to say he loves Christs person , when he slights his commands * * Qui Dei praecepta contemnit , Deum non diligi● ; neque enim principem veneramur si odi● ejus leges habemus . Isidor . .

4. Without practice you will come short of them who have come short of heaven : Herod did many things , Mar. 6.20 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he was in many things a practiser of Johns Ministry . Those who rest in the speculative part of Religion , are not so good as Herod .

5. What unspeakable comfort will obedience yeild both in life and death !

1. In life ; is it not a comfort to a man when he hath been casting up his Accounts and finds that he hath gained in his Trade ? you come hither in the use of Ordinances , Word , and Prayer , to trade for heaven ; now if ye find upon a true account that ye have gain'd in the Trade of godliness , and are fill'd with the fruits of the Spirit , will not this be a great comfort to you ? he who is full of good works , God will gather the fruit , and blesse the Tree .

2. Obedience gives comfort at death ; what a joy was it to St. Paul when he came to die , that he could make that sweet appeal , 2 Tim. 4.7 . I have kept the faith ! that is , Paul had kept the Doctrine of Faith , and had lived the life of faith . Oh with what comfort may a Christian lay his life down , when he hath laid his life out in the service of God! This was a death-bed Cordial to King Hezekiah , Isa. 38.3 . Remember , O Lord , I beseech thee how I have walked before thee in truth . A man may repent of his fruitless knowledge , but never did any man repent of his obedience when he came to die ; never did any Christian who is going to rest with God , repent that he had walked with God .

6. What is the end of all Gods administrations but obedience ? what are all Gods Promises but perswasions to obedience ? what is the end of all Gods threatnings which stand as the Angel with a flaming sword in their hand , but to drive us to obedience ! Deut. 11.28 . A curse if ye will not obey . What is the voice of mercy but to call us to duty ? the Father gives his child money to bribe him to ingenuity . The fire under the Still makes the Roses drop ; the fire of Gods mercies is to make the sweet water of obedience distill from us ; mercy ( as Ambrose saith ) is a medicine which God applies to us to cure our barrenness : what are all the examples of Gods justice upon non-proficients , but allarums to awaken us out of the bed of sloth , and put us into a posture of service ? Gods rod upon others is a Fescue to point us to obedience ; if God hath not his end in respect of duty , we cannot have our end in respect of glory .

7. Motive ; consider what a sin disobedience is ; that is a sad Scripture , Jer. 44.16 . As for the word thou hast spoken to us in the Name of the Lord , we will not do .

Disobedience is

1. A sin against Reason ; are we able to stand it out in defiance against God ? 1 Cor. 10.22 . Do we provoke the Lord to jealousie ? are we stronger than he ? it is as if the thorns should set them selves in battel array against the fire ; will the sinner go to measure arms with the great God ? what Solomon saith of laughter , Eccles. 2.2 . the same may be said of Rebellion , it is mad .

2. Disobedience is a sin against Equity : we have our subsistence from God , in him we live and move ; and is it not equal that as we live upon him , we should live to him ? justitia jus suum cuique tribuit ; is it not just and fitting that as God gives us our allowance , we should give him our allegiance ? If the General give his Souldier pay , the Souldier is to march at his command , not only by the Law of Arms , but the Law of equity .

3. Disobedience is a sin against Conscience ; God by Creation is our Father , so that Conscience binds to duty : Mal. 1.6 . If then I be a Father , where is my honour ?

4. Disobedience is a sin against our Vows : We have taken the oath of Allegiance . Thy vows are upon me O God , Psal. 65.12 . We have many vows upon us ; our Baptismal vow , our Sacramental , our National , our Sick-bed vows ; here are four cords to draw us to obedience , and if we slip these Sacred Knots , and cast these cords from us , will not God come upon us for Perjury ? If oaths will not bind us , God hath chains that will .

5. Disobedience is a sin against our Prayers . We pray , Thy will be done : So that by Non-obedience we confute our selves , and live in a contradiction to our own prayers . That man who is self-confuted , is self-condemned .

6. Disobedience is a sin against Kindness . 'T is a disingenious sin : it is a kicking against Gods bowels , a despising the riches of his goodness , Rom. 2.4 . Therefore the Apostle links these two sins together , 2 Tim. 3.2 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Disobedient , Unthankful : and this dies a sin of a Crimson colour . One calls ingratitude , The Seminary of sin * * Pet. Crinitus l. 2. Poem . . It is an epitomizing sin . Brutus his unkindness went deeper to Caesars heart , than the stab . — Ingratus hoc unum benefacit cum perit . — .

7. Disobedience is a sin against Nature . Every creature in its kinde obeys God . 1. Animate creatures obey him . God spake to the Fish to set Jonah ashore , and it did it presently , Jonah 2.10 . What are the Birds thankful Hymms ( as Ambrose calls them ) but tributes of obedience ?

2. Inanimate creatures obey God . The Stars in their course fought against Cisera . Judg. 5. The Wind and the Sea obey him . Mar. 4.41 . The very Stones if God give them a Commission , will cry out against the sins of men . Hab. 2.11 . The stone shall cry out of the wall , and the beam out of the timber shall answer it . If men should be silent , the stones would in some manner have testified of Christ . Luk. 19.40 . At Christs Passion the Rocks did rend . Mat. 27.51 . Which tearing Rhetorique was a voice to tell the world that the Messiah was now crucified . Shall every creature obey God but man ? O Christian , think thus with thy self ; if God had made me a stone , I should have obeyed him ; and now that he hath made me rational , shall I refuse to obey ? This is against Nature . There are none that disobey God but Man and the Divel , and can we finde none to joyne with but the Divel ?

8. Disobedience is a sin against Self-preservation * * 1 Pet. 4.17 . . Disloyalty is treason , and by treason the sinner is bound over to the wrath of God . 2 Thes. 1.7 , 8. The Lord Jesus shall be revealed from heaven with his mighty angels in flaming fire , taking vengeance on them who obey not the Gospel . He that refuseth to obey Gods will in Commanding , shall be sure to obey his will in Punishing . The sinner while he thinks to slip the Knot of Obedience , twists the Cord of his own Damnation . Thus ye have seen the sin of Disobedience set out in its bloody colours : Be wise now therefore O ye Kings , be instructed ye Judges of the earth ; serve the Lord with fear ; Kiss the Son left he be angry . Kiss Christ with a kiss of love ; Kiss him with a kiss of loyaltie ; When his wrath is kindled but a little , blessed are all they that put their trust in him , Psal. 2. ult.

9. The Benefit of obedience . Psal. 19.11 . In keeping his precepts there is great reward . Obedience is Crowned with happiness ; So saith the Text , happy are ye , &c. If this argument will not prevaile , what will ?

Quest. But what happiness ?

Answ. All kind of blessings are poured upon the head of Obedience , as the precious oyl was poured on Aarons head .

1 Temporal blessings . Deut. 28.3 , 4 , 9. Blessed shall be the fruit of thy body , and the fruit of thy ground ; blessed shall be thy basket and thy store , &c. If thou shalt keep the Commandements of the Lord thy God , &c. He that hath a fruitful Heart , shall have a fruitful Crop . God will make him to thrive in his Estate : And his basket shall not only be full , but blessed . God will bless what he hath . Here is not only the Sack full of corn , but money in the mouth of the Sack .

2. Spiritual blessings . Exod. 19.5 . If ye will obey my voice indeed , then ye shall be a peculiar Treasure to me , above all people . You shall be my Portion , my Jewels , the Apple of my eye ; I will give Kingdoms for your ransome . Jer. 7.23 . Obey , and I will be your God . I will make over my self to you by a deed of gift . What a Superlative distinguishing mercy is this ! Psal. 14.4 . Happy is that people whose God is the Lord .

3. Eternal blessings . Heb. 5.9 . Christ became the author of Eternal salvation , to all them that obey him : It is a salvation that bears date to eternity : Oh then , who would not be in love with obedience ! while we please God , we pleasure our selves . * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Homer . II. We are ready to say as Amaziah , 2 Chron. 25.9 . But what shall we do for the hundred Talents ? Ye see brethren , you are no losers by Obedience ; who did ever kindle a fire on Gods Altar for nought ? Mal. 1.10 .

3. I shall lay down some Rules to help Christians in Use 3 their Obedience , Direction . that it may be the Sacrifice of a sweet smelling savour to God .

Obedience must have these four Ingredients in it .

It must be cordial , Deutr. 26.16 . The Lord thy God hath commanded thee to do these statutes , thou shalt therefore keep and do them with all thy heart . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rom. 6.17 . Ye have obeyed from the heart * * Obedienta non servili metu sed cordis affectu servanda , non timore poenae sed amorae justitiae . . Obedience without the heart is like fire on the Altar without Incense . The heart is the seat of Love , and 't is Love perfumes every duty . The heart makes service a Free-will offering , else it is but a tax : Cain brought his sacrifice , not his heart ; it was rather a mulct than an Offering : Without the heart our Religion is like the Angels assuming dead bodies ; those bodies did eat , and drink , and walk , but they had no soul to animate them . They did movere , not vivere : how many do but assume the duties of Religion ; Obedience without the heart is hypocrisie . How canst thou say I love thee , when thy heart is not with me ? Judg. 16.15 .

2. Obedience must be extensive , it must reach to all Gods Commandments , 1 King . 9.4 . Luke 1.6 .

Quest. But who can arrive at this ?

Answ. Though we cannot keep all Gods Commandements Legally , yet we may Evangellically : A good Christian

1. Consents to the equity of the whole Law ; Rom. 7.12 . The Law is holy , and just , and good : he sets his seal to every Law .

2. He doth make conscience of every Law : David had respect to all Gods Commandments , Psal. 119.6 . his eye was upon all ; every command hath such authority upon a Christian , that he knows not how to dispence with it ; though he fail in every duty , yet he dares not neglect any duty .

3. A child of God desires to keep every command ; Psal. 119.5 . O that my wayes were directed to keep thy statutes . what a child of God wants in strength , he makes up in will ; Rom. 7.18 . To will is present . The regenerate Will stands bent to all Gods Precepts .

4. The gracious soul mourns that he can do no better ; when he fails , he weeps : O wretched man that I am , Rom. 7.24 . O this unbelieving heart ! how am I clog'd with corruption ! The good I would , I do not . Thus doth a Child of God lament his failings , and judge himself for them , and this is in a Gospel sense to keep every Law .

Unsound hearts as they are slight in their obedience , so they are partial ; some duty they will dispense with , some sinne they will indulge , in this thing the Lord pardon thy servant , 1 King . 5.18 . The Hypocrite will walk in some of Gods statutes , not in all , like a foundred Jade that will not set all his feet upon the ground , but favours one foot : Such foundered Christians there are , who halt , and limp , and favour themselves in some things , though it be to the hazard of their souls ; Herod could as well die as leave his Incest . True obedience is universal as the Papists say , we owe to our Mother the Church , an Unlimited subjection ; its true here , we owe to our God Unlimited obedience .

3. The third Ingredient into obedience is Faith ; Heb. 11.6 . Without faith it is impossible to please God . therefore it is call'd the obedience of faith , Rom. 16.26 . Abel is said by faith to offer up 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , abetter sacrifice than Cain . — Sacra solet magnis rebus inesse fides . Faith is a vital principle , without it all our services are dead * * Sicut in arbore quicquid pulchritudinis inest , ex radice proficiscitus , ita in anima quicquid decorum , ex fide . Aug. . Therefore the Scripture speaks of dead works , Hebr. 6.1 .

But why must this silver thread of faith run through the whole work of obedience ?

I answer , because faith looks at Christ in every duty , and so both the person and offering is accepted : Ephes. 1.6 . He hath accepted us in the beloved . We are not accepted through our duties , but through the beloved : Faith looks at the Merit of Christ to take away the guilt ; and the Spirit of Christ to take away the filth which cleaves to the most angelical services , thus it procures acceptance .

The High Priest under the Law looked at Christ in all ; when he offered up the Sacrifice , he laid his hand upon the head of the beast slain , which did point at the Messiah , Exod. 29.10 . So Faith laies its hand in every Gospel-sacrifice upon the head of Christ ; his Blood doth cleanse , and the sweet Odours of his Intercession do perfume our holy things . Now Faith looking up to Christ in every Duty , finds acceptance .

Nay , Faith doth not only look at Christ , but it unites to Christ , as the Siens is graffed into the stock . Believers are part of Christ ; Christ and the Saints make one body Mystical ; no wonder then if God casts a favourable aspect upon those services which Believers present to him .

4. Obedience must be constant ; Revel. 2.26 He that keepeth my works unto the end , to him will I give the morning star .

Faith must lead the Van , and Perseverance must bring up the Rear : There is a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , something still remaing for a Christian to do , Non currenti sed vincenti datur corona . Aug. and he must not leave work till the night of death comes on .

Mnason of Cyprus an old Discilple , Acts 21.16 . what an honour is it for one to be gray-headed in Religion ? what a credit when it shall be said of him , His last works are better than his first ! Revel. 2.19 . A good Christian is like wine full of spirits which is good to the last drawing . A Limner makes his last work more compleat and curious : blessed is that man who the nearer he is to death , moves swifter to the heavenly Center .

FINIS .

THE TABLE Alphabetical . A. ABusers of their souls , page 462 Acceptance through Christ , 422 Adoption , wherein it consists , 291 Afflictions no sign of Gods anger , 321 , 322 Afflictions light , 395 Angels in some sence inferiour to Saints , 319 Anger opposite to meekness , 133 Appearance of sin to be avoided , 242 Appearing of Christ , 579 Arguments to brotherly love , 618 Assurance to be laboured after , p. 437 Assurance though feisible , yet difficult to be attained , 440 It is useful , 441 How this jewel of assurance may be had . 442 B. BAlm of Gilead , 490 Beauty of grace , 511 Blessedness in reversion , 17 Wherein blessedness doth not consist , 18 Wherein it doth consist , 24 Believe a blessedness to come , 27 The godly in some sense blessed in this life , 31 , 32 Blood of Saints pretious , 317 C. CHearfulness , 588 Childship a state of freedom , 332 Children of God , 290 , 291 They labour to make others Gods Children , 310 They have boldnesse in Prayer , 331 All things turn to their gaod , 335 They shall never finally perish , 338 They should endeavour to carry themselves as Children , 343 Christ the best of Preachers , 2 Christ our Righteousness , 421 Christ a most transcendent blessing , 432 Christ a soul-Physitian , 485 Why a Physitian ? 486 The best Physitian , 493 Christs love to his Patients , 495 Christ can cure a relapse , 504 Christianity no disgraceful thing , 60 The nature of Christianity , 363 Christians should shine forth in their Relations , 594 Comforts belonging to mourners in this life , 108 , 111 In the life to come , p. 125 Commands of God not grievous , 402 Concatenation of the Graces , 38 Conversation must be pure , 246 Covetousness a multiplying sin , 234 , 235 D. DAnger of despair , 98 , 99 Dangerous to phancy sin less than it is , 101 Deceit of the heart , 538 , 539 Dead in sinne , healed by Christ , 498 Debt of love differs from other debts , 624 Degrees of fruit , 607 Deriding holiness , a fatal sinne , 237 Desertion , 323 Differences between true and false desires , 194 , 195 Differences between the Christian race and other , 559 Divisions dangerous , 626 E. EMissaries of Satan , 8 Examples of meekness , 143 Excellency of grace , 516 Excellency of the mourners comfort , 113 Exhortation ton to mutual love , p. 627 F. FAith in our heavenly Physiitian , 505 Faith makes us Children , 952 Faith a suffering grace , 381 How faith enables to suffer , 382 Fences about the heart , 550 Fear an enemy to suffering , 370 Fickleness of the heart , 540 Flesh not to be listned to , 371 Forethoughts of sufferings , 366 Forgiving of injuries , 138 Forsaking of sinne may have its deceits , 241 Fruitfulness , 591 Fruit in the season , 595 Exhortation to fruitfulness , 604 Fulness of Christ , 417 G. GOod Conscience , 373 Glory proportioned to the service we do for God . 65 Godly have cause to long for death , 61 Gospel-precepts facill compar'd with the severity of the Law , 409 Grace severally taken in Scripture , 512 Grace not bestowed on all , p. 514 Grace quickneth the soul 516 Grace enricheth , 517 Grace adorneth , 518 Grace a Spiritual perfume , 520 Grace the ballast of the soul , 523 Grace fits for glory , 523 , 524 How grace is to be obtained , 526 H. HArdness of heart dangerous , 87 Heart-custody , 529 Heart kept with all kind of keeping , 531 At all times , 534 Heart the Fountain of our actions , 541 Motives to heart-custody , 552 Hindrances of the successe of the Word , 9 , 10 Honour of Gods children , 315 Honour to suffer for Christ , 391 Hope of a Christian , 576 Hope and Faith differenced , 577 Signs of a true hope , 583 How Christ heals , 489 Hunger of the soul described , 153 A reproof of those who have no spiritual hunger , 156 Who hunger after unrighteousness , 160 Signs of Spiritual hunger , 162 Helps to spiritual hunger , p. 170 Hungry shall be filled , 172 , 173 I. IMpure hearts deciphered , 229 , 230 Interest in Christ to be laboured after , 431 Joys of heaven resembled to a feast , 116 K. KEeping the heart , 531 Kingdom of heaven excells other Kingdoms , 56 , 57 How we may know we belong to it , 62 Thoughts of this Kingdom sweetens poverty , 66 Knowledge alone will not make a man happy , 633 , 634 L. LIfe to be denied for Christ , 377 Loss of the soul foolish , 464. Fatal , 465 Love of God in making us his children , 313 Love to be centred on Christ , 445 Love to Gods Children , 307 Love of the world an enemy to suffering , 369 Love among Christians , 616 , 617 M. MAlice mental murder , 134 Manner of the Spirits comforting , p. 111 , 112 Manner of our seeing God in heaven , 259 Means of a Spiritual cure , 507 Meekness what it is , 132 Motives to meekness , 145 , 146 Directions for meekness , 152 Mercifulness , 180 , Mercifulness to mens souls , 183 Names , 188 , Estates , 193 Offences , 194 Wants , 195 Exhortat●●n to mercifulness , 206 Motives to mercifulness , 210 Rules about showing mercy , 218 Ministers must take all opportunities for soul-service , 6 Ministers Seedsmen , 7 Their dignity , 12 Ministers under the torrid zone of persecution , 354 What need there is of Ministers in the Church , 477 Misery of a Christless person , 428 Mourners are blessed , 67 Sin the object of mourning , 69 What is not the right mourning for sin , 70 What is the right mourning , p. 72 Mourn for the sins of others , 80 For the miseries of the Church , 82 Seasons of mourning , 83 Degrees of mourning , 85 Motives to mourning , 91 Hinderances of mourning , 98 Helps to mourning , 106 N. NAmes of others not to be wronged , 188 , 189 Nicities in Religion too much minded , 159 This discovers want of appetite , ibid. O. OBjections of sinners answered , 501 , 502 Opposites to meekness , 133 Opposite to mourning , 86 Ordination needful for Preachers , 4 , 5 , 6 Outward things not suitable to the soul , 20 Not durable , 21 P. PAssions to be watched over , 548 Patience abused grows furious , 105 Patience a Christians Armour of proof , p. 386 Peaceable mindedness , 269 Motives to it , 277 Peace-makers blessed , 285 People to encourage their Ministers , 14 , 15 Persecution , 347 VVhy it must be , 351 , 352 What that persecution is which will not make a man blessed , 358 What that is will make him blessed , 359 A reproof to such as refuse to suffer persecution , 364 To such as inflict persecution , 365 How to prepare for persecution , 368 Persecution cannot hinder blessedness , 397 Poverrty of spirit , 41 How poverty of spirit differs from humility , 42 How from self-denial , ibid. Why Christians must be poor in spirit , 43 Signs of poverty of Spirit , 47 Practice of Religion makes us happy , 638 What it is hinders practice , 642 Pretiousness of the soul , 451 Pride of spirit dangerous , 45 Priviledges of Gods Children , 320 Procrastination dangerous , 103 Promises made to suffering , p. 388 Purity of heart , 222 Why we must be pure , 224 Why the heart must be , 226 Purity the souls beauty , 227 Signs of a pure heart , 238 An exhortation to peart - purity , 248 Means for heart - purity , 254 R. REasons why mourners want comfort , 122 , 123 Reasonings of the flesh dangerous , 379 Recompencing good for evil , 140 , 141 Regarding iniquity , what it is , 231 Regeneration , 301 Rejoycing in Christ , 448 Religion a Race , 554 Reproof to be taken kindly , 479 Reverence in Gods worship , 245 Rewards for Christs Martyrs , 399 Righteousness what it implies , 154 Righteous person who , 368 S. SAints perseverance , 524 Saints glorified are Kings , 53 Scandals . p. 415. Self-denial needful for suffering , 375 Scripture to be resorted to , 374 Signs of Gods Children , 298 Signs of sincerity , 238 Sins commands grievous . 411 Sin a deadly evil , 106 Sin a soul desease , 469 How resembled to sickness , 469 , 470 Sin the worst sickness , 475 Sick souls think themselves well , 481 The reasons of that mistake , 482 Sin spreads over the whole soul , 470 , 471 Sin a spiritual sleep , 545 Soul more precious than a world , 458 Spirit of Adoption , a Spirit of supplication , 302 , 303 Sufferings of Christ , 392 Suffering-graces , 381 T. TEaching , 330 Tears pretious , 92 Tenderness of heart , 299 Thankfulness for Christ , 450 Thoughs to be watched over , 549 Tongue-persecution 350 Torments of the damned unexpressably grievous , 412 Trial of grace , p. 526 Truth to be prized , 373 V. VAnity of the Creature , 425 Vindication of the Church of England , 200 Vision of God in heaven glorious , 260 It will be speedy , 264 Unbelief how great a sin , 233 Unfruitfulness , 600 Unmercifulness reproved , 203 Unworthiness should not keep us from Christ , p. 501 W. WAant of love reproved , 625 Watchfulness needful in prosperity , 537 Witness of the Spirit , 305 Word of God healing , 489 Works commendable , 201 Z. Zeal , 305 FINIS .