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 [Page 13] 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 [Page 14] 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, [Page 15] 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 [Page 16] 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.

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.

[Page 19]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, [Page 20] 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 [Page 21] 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 [Page 22] 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. [Page 23] 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 [Page 24] 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 [Page 25] 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; [Page 26] 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 [Page 28] 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; 'tis 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 [Page 29] 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 [Page 30] 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.

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. [Page 45] 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 [Page 46] 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, 1 Psalm 131.2. My soul is even as a weaned child; 'tis 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 2 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, [Page 48] 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 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 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 [Page 49] 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, 'tis 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 5 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 6 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 [Page 50] 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 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; [Page 51] 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.

SECT. 1,

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

1. Kings have their Crowns; so the Saints after death 1 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. 'Tis 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.

[Page 54]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. 'Tis 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, [Page 55] 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; 'tis seated above all the Kings and Princes of the earth; nay, 'tis 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 [Page 56] 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.

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

1 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 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. 'Tis enough for Cabinets to have pearl; but were gates of pearl ever heard of before? 'tis 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 3 express.

3. This Kingdom exceeds in the Perfection of it; [Page 57] 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 4 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 5 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? [Page 58] 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.

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. 'Tis 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.

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 'tis 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; 'tis 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 [Page 60] 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; 'tis 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 [Page 61] 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 [Page 62] 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.

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 [Page 63] 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.

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 [Page 65] 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 [Page 66] 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; 'tis 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; [Page 67] here thou drinkest the water of tears, but shortly thou shalt drink the wine of Paradise; be comforted with the thoughts of a Kingdom.

SECT. 1.

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 [Page 70] 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 [Page 71] 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. [Page 72] 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.

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 [Page 73] 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 [Page 74] 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; 'tis a sorrow [Page 75] 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 [Page 76] 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? 'tis 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. 'Tis reported there is a River in Sicilia, where if the blackest s [...]eep are bathed, they become white; so, [Page 77] 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; 'tis 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 [Page 78] 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 land­flood 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 Mid­day cold; the waters of Repentance must not overflow [Page 79] 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 [Page 80] 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.

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 [Page 81] 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, 'tis to be feared we [Page 82] 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.

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.

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.

[Page 83]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.

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 [Page 84] 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 [Page 85] 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.

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 [Page 86] 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.

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; [Page 87] 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.

SECT. I.

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 1 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 [Page 112] 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 [Page 113] 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 lets 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 [Page 114] 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. 'Tis 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.

[Page 115]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.

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, [Page 116] 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 [Page 117] 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 [Page 118] 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 [Page 119] deciphered; 'tis 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 [Page 120] 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; 'tis 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.

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 [Page 121] 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 [Page 122] 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; 'tis hard to make a troubled spirit receive comfort; this [Page 123] 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 [Page 124] 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 brim­full of comfort; this joy is reserved for heaven, and this brings me to the second particular.

SECT. 2.

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 spring­tyde 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 [Page 126] 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, [Page 127] 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, [Page 128] 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; 'tis 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 [Page 129] 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.

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.

SECT. 1.

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, [Page 142] 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; 'tis unseemly for Christs Spouse to strike.

SECT. 2.

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 [Page 143] 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 [Page 144] 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 [Page 145] 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; [Page 146] 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; 'tis 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. [Page 147] 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; 'tis 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 1 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 [Page 148] 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 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; 'tis the Harvest and Vintage of souls; the meek are they which shall reap this Harvest; the meek shall [Page 149] 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 [Page 150] 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 [Page 151] 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 [Page 152] 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 'tis 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.

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 [Page 153] 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.

SECT. I.

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, Tis 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 [Page 156] 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; 'tis 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.

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 [Page 157] 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 1 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, 2 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, 3 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? 'tis strange to see a man asleep at his meat; others there are who have a deep sleep fallen upon them, they are asleep [Page 158] in security, and they hate a soul-awakening Ministry; while they sleep, their damnation slumbereth not, 1 Pet. 2.3.

4 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 5. 'Tis 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 6. They evidence little hunger after righteousness, that prefer other things before it; viz. their profits and [Page 159] 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 7 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.

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 [Page 161] 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 [Page 162] sin, shall thirst as Dives did in hell, and not have a drop of water to cool their tongue.

SECT. 4.

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 [Page 163] 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.

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 [Page 194] 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 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 2. The hypocrites desire is conditional; he would have [Page 165] 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 3 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.

[Page 166] 4 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 5 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.

[Page 167]6. Hypocrites desires are unseasonable, they are not 6 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 [Page 168] 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. 'Tis 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; 'tis 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.

Use 5 Use 5 IT exhorts us all to labour after this spiritual hun­ger. Exhort. Parum est justitiam velle, sed esurire, quod [Page 169] 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.

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

1. Unlesse we hunger after righteousnesse, we cannot 1 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; [Page 170] 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 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 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 [Page 171] 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 2 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, [Page 172] 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.

SECT. I.

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, 'tis a bud of eternity, 'tis a sparkle lighted by the breath of God, 'tis 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 [Page 184] 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 [Page 185] 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, [Page 186] 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, [Page 187] 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. 'Tis 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. 'Tis 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, [Page 188] 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.

2 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. 'Tis 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 [Page 189] 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 [Page 190] 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 Tale­bearer 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 [Page 191] others; therefore wrote those two Verses upon his Table.

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 [...], [Page 192] 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 [Page 193] 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.

3. BE merciful to the Estates of others. If a man 3 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; 'tis not justice, but cruelty, when others lie [Page 194] 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.

4 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; [Page 195] 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.

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 [Page 196] 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 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.

4 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?

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. 'Tis 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 [Page 198] 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,

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. 'Tis 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 [Page 199] 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. 'Tis 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 [Page 200] heart; 'tis 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.

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 [Page 201] 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; 'tis 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. [Page 202] 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.

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; 'tis 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 [Page 204] 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. 'Tis 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 [Page 205] 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 [Page 206] the Eagles; 'tis 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; 'tis 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.

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 [Page 207] 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 [Page 208] 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?

[Page 209] 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 [Page 210] 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 [Page 211] 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, 'tis 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 [Page 212] 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 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 [Page 213] 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; 'tis a Rabbinical 2 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 3 he had given nothing that day, cried out, di­em perdidi, I have lost a day. 'Tis 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.

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 [Page 214] 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; 'tis 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 [Page 215] 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 [Page 216] 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 [Page 217] 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.

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; 'tis 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 [Page 219] 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.

'Twas 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., [Page 220] 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; 'tis 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 [Page 221] 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; 'tis 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.

SECT. 1.

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 [Page 228] 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, 'tis 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.

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, [Page 229] 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.

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.

[Page 230] 1 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 2. That heart is impure, which sees no need of pu­rity. [Page 231] 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. 'Tis 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 3 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. [Page 232] 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; 'tis 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 [Page 233] 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 4 Scripture calls it expresly [...], an evil heart of unbelief, Hebr. 3.12. An unbelieving heart is evil summo gradu, 'tis 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 1 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 2 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 3 that God is a jealous God, and will call them to account; therefore it is they put on a Mask of Religion, and are [Page 234] 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 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 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 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.

1. Covetousness is the root of discontent: Why do [Page 235] 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: [Page 236] 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.

[Page 237]6. Those hearts are impure who are haters of purity, 6 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 7 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.

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

1 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 [Page 239] 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 2 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 [Page 240] God or Angels? A gracious soul is so in love with puri­ty, that he prizeth a pure heart above all blessings.

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

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

3 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 [Page 241] 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.

[Page 242]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 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 [Page 243] 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: 'Tis 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, 'tis 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 [Page 244] 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 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 [Page 245] 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: [Page 246] 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 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 [Page 247] 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 7 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? 'tis 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 [Page 248] 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.

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 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; [Page 249] 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 [Page 250] 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 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 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, [Page 251] it doth distinguish him from a formal professor.

4. Purity of heart makes us like God; it was Adams un­happinesse 4 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 5 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 6 is good to Israel, even to such as are of a clean heart. We [Page 252] all desire that God should be good to us; 'tis 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 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 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. [Page 253] 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 9 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.

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.

[Page 255]3. Get faith: 'Tis 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, [Page 256] 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 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, [Page 257] 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. [Page 258] 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.

SECT. 2.

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.

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 [Page 267] 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.

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 [Page 268] 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.

SECT. 1.

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.

[Page 273] 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 [Page 274] 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 [Page 275] of truth; rather let peace go than truth; the Mar­tyrs would rather lose their lives, than let go the truth.

SECT. 2.

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? 'tis 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! ‘ [Page 276]—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; 'tis 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.

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.

[Page 277]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; 'tis 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.

[Page 278]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 [Page 279] 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 [Page 280] 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 [Page 281] stones of it appear goodly, when they are cemented to­gether in peace and unity.

10. Unpeaceableness of spirit is to make Christians turn Heathens; 'tis 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; 'tis 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.

Quest. HOW shall we attain to peaceableness?

1. Take heed of those things which [Page 282] 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 [Page 283] 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 [Page 284] 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. 'Tis 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.

Doctr. 2 THAT all good Christians ought to be peace-makers; Doctr. 2 they should not only be [Page 285] 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 [Page 284] [...] [Page 285] [...] [Page 286] 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 Fox­tails, 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 [Page 287] 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? 'Tis 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 [Page 288] 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. [Page 289] 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.

SECT. 1.

1. THAT naturally we are not the children of 1 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.

2. WHAT it is to be the children of God. This 2 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 [Page 292] 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. [Page 293] Col. 1.12. The inheritance of the Saints in light.

1. 'Tis pleasant, 'tis an inheritance in light.

2. 'Tis 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! 'tis 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 [Page 294] 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; 'tis 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 [Page 295] 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.

3. THE third thing is, How we come to be the 3 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 [Page 296] 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 [Page 297] 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: 'Tis 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 [Page 298] 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.

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 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 [Page 299] 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 [Page 300] 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 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; 'tis 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 3. The third sign of Gods children is, they have the Spi­rit of God. 'Tis called the Spirit of adoption, Rom. 8.15. ye have received the Spirit of adoption, &c.

[Page 301] 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 & [Page 302] 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 [Page 303] 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. 'Tis 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 [Page 304] 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.

[Page 305]3. The Spirit of God hath a witnessing work in the 3 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 4 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 [Page 306] 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 5. Those who are Gods children, and are born of [Page 307] 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 6 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 [Page 308] 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 7. The seventh sign of Gods children, is, to delight to be much in Gods presence. Children love to be in [Page 309] 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 8 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.

[Page 310] 9 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 [Page 311] 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 [...], [Page 312] 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.