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

1 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. 〈 in non-Latin alphabet 〉

We are labourers together with God. O high honour! God and his Miniſters have one and the ſame work, they both negotiate about ſouls: Let the ſons of the Prophets wear this as their Crown and Diadem; but while I tell

you of your Dignity, do not forget your Duty: Imitate this bleſſed pattern in the Text, the Lord Jeſus, who ſeeing be multitudes, he went up and taught. He took all occaſions of preaching; ſometimes he taught in the Temple, Mark 14.49. ſometimes in a Ship, Mark 4.1. and here upon the Mount; his lips were a Tree of life that fed many: How often did he neglect his food, that he might feaſt others with his Doctrine! Let all the Miniſters of Chriſt tread in his ſteps; make Chriſt not only your Saviour, but your Samplar; ſuffer no opportunities to ſlip wherein you may be helpful to the ſouls of others; be not content to go to heaven your ſelves, but be as the Primum Mobile, which draws other orbs along with it; be ſuch ſhining Lamps, that you may light others to heaven with you: I will conclude with that of the Apoſtle, 1 Cor. 15.58. Therefore my Beloved Brethren, be ye ſtedfaſt, unmoveable, always abounding in the work of the Lord, foraſmuch as you know that your labour is not in vain in the Lord.

2 SECT. 2.

Secondly,LET me turn my ſelf to the Flock of God,

Uſe 2 If Miniſters muſt take all opportunities Branch. 1 to preach, you muſt take all opportunities to hear. If there were twice or thrice a week a certain ſum of money to be diſtributed to all comers, then people would reſort thither; now think thus with your ſelves, when the Word of God is preached, the bread of life is diſtributed, which is more precious than thouſands of gold and ſilver, Pſal. 119.72. In the Word preached heaven and ſalvation is offered to you; in this Field the Pearl of price is hid: How ſhould you flock like Doves to the windows

of the Sanctuary! Iſa. 60.8. We read, the gate of the Temple was called beautiful, Acts 3.2. The gate of Gods houſe is the beautiful gate; lye at theſe poſts of wiſdomes doores, Prov. 8.34.

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

2. Encourage Gods Miniſters by your fruitfulneſſe under their labours; when Miniſters are upon the Mount, let them not be upon the Rocks. What coſt hath God laid out upon this City! never I believe ſince the Apoſtles times was there a more learned, orthodox, powerful Miniſtry than now; Gods Miniſters are called Stars, Rev. 1.20. In this City every morning a Star appears, beſides the bright conſtellation on the Lords day; Oh you that feed in the greene paſtures of Ordinances, be fat and fertil; you that are planted in the Courts of God,

flouriſh in the Courts of God, Pſalm 92.13. How ſad will it be with a people that ſhall go laden to Hell with Goſpel-bleſſings! The beſt way to encourage your Miniſters, is, to let them ſee the travel of their ſouls in your new birth. It is a great comfort when a Miniſter doth not only woe ſouls, but win ſouls, Prov. 11.30. He that winneth ſouls is wiſe. This is a Miniſters glory, 1 Theſ. 2.19. For what is our joy, or crown of rejoycing? are not even ye? A ſucceſſeful Preacher wears two crowns, a Crown of righteouſneſſe in heaven, and a Crown of rejoycing here upon earth; Are not ye our Crown?

3. Encourage your Miniſters by praying for them. Branch. 3 Their work is great, it is a work will take up their head and heart, and all little enough; it is a work fitter for AngelsOpus Angelicis humeris formidaudum. Eraſm. than men. 〈 in non-Latin alphabet 〉 ? 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 miniſtryCathedram habet in caelo qui corda docet in terra. Auſtin. . It is not the hand that ſcatters the ſeed which makes it ſpring up, but the dewes

and influences of heaven: So it is not our preaching, but the Divine influence of the Spirit that makes grace grow in mens hearts: We are but Pipes and Organs, it is Gods Spirit blowing in us that makes the Preaching of the Word by a Divine Enchantment allure ſouls to Chriſt. Miniſters are but Stars to light you to Chriſt, the Spirit is the load-ſtone to draw you. All the good done by our Miniſtry, is per virtutem & efficaciam Domini Bucer.. Oh then pray for us, that God will make his work proſper in our hands; this may be one Reaſon why the Word preached doth profit no more, becauſe people pray no more; perhaps you complain the Tool is dull, the Miniſter is dead and cold; you ſhould have whetted and ſharpned him by your prayer; if you would have the door of a bleſſing opened to you through our Miniſtry, you muſt unlock it by the key of prayer.

1 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

〈 in non-Latin alphabet 〉 .; that it was to have a ſufficiency of ſubſiſtence, and to thrive well in the World: And are there not many who go for Chriſtians, that ſeem to be of this Philoſophical opinion? if they have but worldly accommodations, they are ready to ſing a requiem to their ſouls, and ſay with that brutiſh fool in the Goſpel, Soul, thou haſt much goods laid up for many years, take thy eaſe, Luk. 12.19. Quid turpius quam bonum rationalis animi ex irrationalibus nectere Seneca.? Alas, the Tree of bleſſedneſs doth not grow in an earthly Paradiſe. Hath not God curſed the ground for ſin? Gen. 3.17. yet many are digging for felicity here, as if they would fetch a bleſſing out of a curſe; a man may as well think to extract oyle out of a flint, or fire out of water, as bleſſedneſs out of theſe terreſtial things.

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

were but a painted felicity, a glorious miſery. Eccleſ. 2.8. And behold all was vanity. Bleſſedneſs is too noble and delicate a Plant to dwell in Natures ſoile.

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

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

1. Becauſe they are not real; the world is called a faſhion, 1 Cor. 7.31. The word 〈 in non-Latin alphabet 〉 , ſignifies a Mathematical Figure, ſometimes a ſhew or apparition. Riches are but tin'd overBracteata 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 extractEffodiuntur opes., and how can theſe fill a ſpiritual ſubſtance? a man may as well fill his Cheſt with grace, as his heart with gold; if a man were crowned with all the delights of the world, nay, if God ſhould build him an houſe among the Stars, yet the reſtleſs eye of his unſatisfied mind would be looking ſtill higher, he would be prying beyond the heavens for ſome hidden rarities which he thinks he hath not yet attained to; ſo unquenchable is the thirſt of the ſoul, till it come to bath in the River of life, and to center upon true bleſſedneſs.

2. That which cannot quiet the heart in a ſtorme, cannot intitle a man to bleſſedneſs; but earthly things accumulated, cannot rock the troubled heart quiet, therefore

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

3. That which is but for a ſeaſon, cannot make one bleſſed; but all things under the Sun are but 〈 in non-Latin alphabet 〉

for a ſeaſon, therefore they cannot enrich with bleſſedneſs: Sublunary delights are like thoſe meats which we ſay are a while in ſeaſon, and then preſently grow ſtale, and are out of requeſt: The world paſſeth away, 1 John 2.17. Worldly delights are winged; they may be compared to a flock of Birds in the Garden, that ſtay a little while, but when you come near to them, they take their flight and are gone. So Riches make themſelves wings, they flie away as an Eagle towards heaven, Prov. 23.5. They are like a Meteor that blazeth, but ſpends and annihilates; they are like a Caſtle made of ſnow, lying under the torrid

beams of the Sun: Auſtin ſaith of himſelf, Si quid arriſiſſet proſperum, &c. When any preferment ſmiled upon him, he was afraid to accept of it, leſt it ſhould on a ſudden give him the ſlip. Outward comforts are as Plato ſaith, like Tennis-balls, which are bandied up and down from one to anotherDei 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 goneCaro clamat, ego inficiam; mandus clamat, ego decipiam. Bern. ; it takes its ſalute and farewel together.

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

5. Thoſe things which (if we have nothing elſe) will make us curſed, cannot make us bleſſed; but the ſole enjoyment of worldly things will make us curſed; therefore it is far from making us beſſed: Riches are kept for the hurt of the owner, Eccleſ. 5.13. Riches to the wicked, are fuel for pride: Ezek. 28.5. Thy heart is lifted up becauſe of thy riches; and fuel for luſt: Jer. 5.7. When I had fed them to the full, they then committed Adultery.

Riches are a ſnare: 1 Tim. 6.9. But they that will be rich, fall into temptation, and a ſnare, and into many fooliſh and hurtful luſts, which drown men in perdition. How many have pull'd down their ſouls to build up an eſtate! a ſhip may be ſo loaden with gold that it ſinks; many a mans gold hath ſunk him to hell. The rich ſinner ſeals up money in his bag, and God ſeals up a curſe with it. Hab. 2.6. Woe to him that ladeth himſelf with thick clay. Auſtin ſaith, that Judas for money ſold his ſalvation, and the Phariſees bought their damnation; ſo that happineſs is not to be fetch'd out of the earth; they who go to the creature for bleſſedneſs, go to the wrong box.

2 SECT. 2.

IF bleſſedneſs doth not conſiſt in Externals, then let us Uſe 1 not place our bleſſedneſs here; this is to ſeek the living among the dead; as the Angel told Mary concerning Chriſt, He is not here, he is riſen, Mat. 28.6. So I may ſay of bleſſedneſs, it is not here, it is riſen, it is in an higher Region: How do men thirſt after the World, as if the pearl of bleſſedneſs did hang upon an earthly Crown? O ſaith one, if I had but ſuch an Eſtate, then I ſhould be happy! had I but ſuch a comfort, then I ſhould ſit down ſatisfied? Well, God gives him that comfort, and lets him ſuck out the very juyce and ſpirits of it; but alas, it falls ſhort of his expectation, it cannot fill the hiatus, and longing of his ſoul, which ſtill cries Give, give, Prov. 30.15. Juſt like a ſick man, if ſaith he, I had but ſuch a meat, I could eat it; and when he hath it, his ſtomack is bad, and he can hardly endure to taſte it; God hath put not only an emptineſs, but bitterneſs into the creature, and it is good for us that there is no perfection here, that we may raiſe our

thoughts higher, to more noble and generous delights. Could we diſtil, and draw out the quinteſſence of the creature, we ſhould ſay as once the Emperour Severus, who grew from a mean eſtate to be head of the greateſt Empire in the World, Omnia fui & nihil expedit; I have ſaith he, run through all conditions, yet could never find full contentment.

3 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.

4 SECT. 4.

HAving ſhewn wherein bleſſedneſs doth not conſiſt, I ſhall next ſhew wherein it doth conſiſt. Bleſſedneſs doth ſtand in the fruition of the chief good. 1. It conſiſts in fruition; there muſt not be only poſſeſſion, but fruition. A man may poſſeſs an Eſtate, yet not enjoy it; he may have the dominion of it, but not the comfort; as when he is in a Lethargy, or under the predominancy of melancholy; but in true bleſſedneſs there muſt be a ſenſible enjoyment of that which the ſoul doth poſſeſs. 2. Bleſſedneſs lies in the fruition of the chief good; it is not every good makes a man bleſſed, but it muſt be the ſupream good, and that

is God. Pſal. 144.15. Happy is that people whoſe God is the Lord. God is quies animae, here the ſoul doth reſt: Pſal. 116.7. Now that only in which the ſoul doth acquieſce and reſt, can make it bleſſed. The Globe or Circle, as is obſerved in Mathematicks, is of all others the moſt perfect figure, becauſe the laſt point of the figure ends in that firſt point where it began: So when the ſoul meets in God, whence it ſprang as its firſt original, then it is compleatly bleſſed. That which makes a man bleſſed, muſt have ſix Qualifications or Ingredients in it, and theſe are found no where, but in God the chief good.

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

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

3. The third Ingredient into bleſſedneſs, is Plenty;

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

4. In true bleſſedneſs there muſt be Variety: Plenty without variety is apt to nauſeate; in God there is 〈 in non-Latin alphabet 〉

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 perfectionBeatitudo 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 〈 in non-Latin alphabet 〉 , 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.

5 SECT. V.

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

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

The ſerious meditation of this will be a forcible Argument to make the ſinner break off his ſins by Repentance, and ſweat hard till he find the golden Mine of bleſſedneſs; I ſay, it would be the break-neck of ſin; how would a

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

Uſe 3. Let us ſo deport our ſelves, that we may expreſs Uſe 3 to others that we do believe a bleſſedneſs to come; and that is by ſeeking after an intereſt in God; for the beams of bleſſedneſs ſhine only from his face; '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

a Veſtal Nun, who bargained with the enemy to betray the Capitol of Rome to them, in caſe ſhe might have the golden Bracelets on their left hands, which they promiſed; and being entred into the Capitol, they threw not only their golden bracelets, but their bucklers too upon her, through the weight whereof ſhe was preſſed to death. God often lets men have the golden bracelets, the weight whereof ſinks them into hell: Oh let us ſuperna anhelare, get our eyes fixed, and our hearts united to God the ſupream good; this is to purſue bleſſedneſs as in a Chaſe.

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

will not ſpare him, but then the anger of the Lord, and his jealouſie ſhall ſmoak againſt that man, and the Lord ſhall blot out his name from under heaven. A man can no more extract bleſſedneſſe out of ſin, than he can ſuck health out of poyſon. O let us lead bleſſed lives, and ſo declare plainly that we ſeek a country, Heb. 11, 14.

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

1 SECT. 1.

Uſe 1

Uſe 1 IT ſhews wherein a Chriſtians riches do conſiſt; namely, in poverty of ſpirit. Some think if they can fill their bags with gold, then they are rich; but they who are poor in ſpirit are the rich men, they are rich in poverty.

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

2 SECT. 2.

Uſe 2 IF bleſſed are the poor in ſpirit, then by the rule of contraries, Curſed are the proud in ſpirit, Prov. 16.5. There is a generation of men who do commit idolatry with themſelves; (no ſuch idol as ſelf.) They admire their own parts, moralities, ſelf-righteouſneſſe; and upon this ſtock graft the hope of their ſalvation. There are many are too good to go to heaven; they have commodities enough of their own growth, and they ſcorne to live upon the borrow, or be beholding to Chriſt. Theſe bladders the Divel hath blown up with pride, and they are ſwell'd in their own conceit; but it is like the ſwelling of a dropſie-man whoſe bigneſſe is his diſeaſe; thus it was with that proud Juſticiary, Luke 18.11. The Phariſee stood and prayed, God I thank thee that I am not as other men are, extortioners, unjuſt, adulterers, or even as this Publican; I faſt twice in the week, I give tythes, &c. Here was a man ſetting up the top-ſail of pride; but the Publican who was poor in ſpirit, he ſtood a far off, and would not lift up ſo much as his eyes unto heaven, but ſmot

upon his breſt ſaying, God be merciful to me a ſinner; This man carried away the Garland; I tell you (ſaith Chriſt) this man went down to his houſe juſtified rather than the other; Saint Paul before his converſion thought himſelf in a very good condition, Touching the Law blameleſſe, Phil. 3.6. He thought to have built a Tower of his own righteouſneſſe, the top whereof ſhould have reached to heaven; but at laſt God ſhewed him there was a crack in the foundation, and then he gets into the Rock of ages; Phil. 3.9. That I may be found in him; There is not a more dangerous praecipice than ſelf-righteouſneſſe; this was Laodicea's temper, Rev. 3.17. becauſe thou ſayest I am rich, and have need of nothing, and knoweſt not that thou art wretched and miſerable, &c. She thought ſhe wanted nothing, when indeed ſhe had nothing. How many doth this damne! we ſee ſome ſhips that have ſcaped the rocks, yet are caſt away upon the ſands: ſo ſome who have ſcaped the rocks of groſſe ſins, yet are caſt away upon the ſands of ſelf-righteouſneſſe; and how hard is it to convince ſuch men of their danger! they will not believe but they may be help'd out of the Dungeon with theſe rotten rags; they cannot be perſwaded their caſe is ſo bad as others would make it. Chriſt tells them they are blind, but they are like Seneca's maid who was born blind, but ſhe would not beleeve it; Ait domum eſse coecam. The houſe ſaith ſhe is dark, but I am not blind. Chriſt tells them they are naked, and offers his white robes to cover them, but they are of a different perſwaſion; and becauſe they are blind, they cannot ſee themſelves naked; how many have periſhed by being their own ſaviours! O that this might drive the proud ſinner out of himſelf; a man never comes to himſelf till he comes out of himſelf; and no man can come out, till firſt Chriſt come in.

3 SECT. 3.

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

1. He that is poor in ſpirit is weaned from himſelf, Pſalm 131.2. My ſoul is even as a weaned child; '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 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 woundsIn vulacribus Chriſti dormio ſecurus & requieſco intrepidus. Aug. ; he bathes himſelf in his blood,

he wraps himſelf in his Robe; he ſees a ſpiritual dearth and famine at home, but he makes out to Chriſt; Shew me the Lord (ſaith he) and it ſufficeth.

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

4. He that is Poor in ſpirit, is lowly in heart: Rich men are commonly proud and ſcornful, but the poor are ſubmiſſive; the poor in ſpirit rowle themſelves in the duſt, in the ſenſe of their unworthineſs: I abhor my ſelf in duſt, Job 42.6. He who is poor in ſpirit, looks at anothers excellencies, and his own infirmities; he denies not only his ſins, but his duties; the more grace he hath, the more humble he is, becauſe he now ſees himſelf a greater debtor to God; if he can do any duty, he acknowledgeth

it is Chriſts ſtrength more than his own: Phil. 4.13. as the Ship gets to the Haven more by the benefit of the wind, than the ſail: So when a Chriſtian makes any ſwift progreſs, '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 how ſhort he is of the ſtandard of holineſs, therefore begs for more grace, Lord, more faith, more conformity to Chriſt: A poor man is ever begging; you may by this know one that is Poor in ſpirit, he is ever begging for a ſpiritual Almes; he knocks at heaven-gate; he ſends up ſighs; he poures out tears; he will not away from the gate, till he have his dole; God loves a modeſt boldneſs in prayer, ſuch ſhall not be non-ſuited.

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

me do? He that is poor in ſpirit, will do any thing that he may have Chriſt; he will behead his beloved ſin; he will with Peter, caſt himſelf upon the water to come to Chriſt.

7. He that is poor in ſpirit, is an Exalter of free-grace; none ſo magnifie mercy, as the poor in ſpirit; the poor are very thankful: When Paul had taſted mercy, how thankfully doth he adore free-grace! 1 Tim. 1.14. The grace of our Lord was exceeding abundant;

〈 in non-Latin alphabet 〉 , 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.

4 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 NobilityNobilis in •

pia mentis humilitas. Auſtin. ; God looks upon you as perſons of honour;

he that is vile in his own eyes, is precious in Gods eyesTanto 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.

1 SECT. 1,

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

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

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

2. This Crown of glory doth not draw envy to it. Davids own ſon envied him, and ſought to take his Crown from his head. A Princely Crown is oftentimes the mark for envy and ambition to ſhoot at; but the Crown the Saints ſhall wear, is free from envy; one Saint ſhall not envy another, becauſe all are crowned; and though one Crown may be larger than another, yet 〈 in non-Latin alphabet 〉 , 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,

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

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.

2 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.

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

2. This Kingdom excels in the Riches of it; gold doth no ſo much ſurpaſs iron, as this Kingdom doth all other riches; the gates are of pearl, Rev. 21.21. And the foundations of it are garniſhed with all precious ſtones, Ver. 19. '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 expreſs.

3. This Kingdom exceeds in the Perfection of it;

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

4. It excels in ſecurity; other Kingdoms fear either Forraign Invaſions, or Inteſtine Diviſions. Solomons Kingdom was peaceable awhile, but at laſt he had an Alarum given him by the enemy, 1 Kings 11.4. But the Kingdom of heaven is ſo impregnable, that it fears no hoſtile aſſaults or inrodesNullus ibi hoſtium m • tus, nullae infidiae daemonum. Bern. . The Divels are ſaid to be locked up in chains, Jude 6. The Saints in heaven ſhall no more need fear them, than a man fears that Thiefs robbing, who is hanged up in chains. The gates of this ce

•••• l Kingdom are not ſhut at all by day, Rev. 21.25. We ſhut the gates of the City in a time of danger; but the gates of that Kingdom alwayes ſtand open, to ſhew that there is no fear of the approach of an enemy; the Kingdom hath gates for the magnificence of it; but the gates are not ſhut, becauſe of the ſecureneſs of it.

5. This Kingdom excels in its ſtability; other Kingdoms have vanity written upon them, they ceaſe, and are changed; though they may have an head of gold, yet feet of clay. Hoſea 1.4. I will cauſe the Kingdom to ceaſe. Kingdoms have their climacterical year: Where is the glory of Athens? the pomp of Troy Jam ſeges eſt ubi Troja fuit?? What is become of the Aſsyrian, Graecian, Perſian Monarchy?

thoſe Kingdoms are demoliſhed, and laid in the duſt; but the Kingdom of heaven hath Eternity written upon it, it is an everlaſting Kingdom, 2 Pet. 1.11. other Kingdoms may be laſting, but not everlaſting; the Apoſtle calls it 〈 in non-Latin alphabet 〉 , 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.

3 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 〈 in non-Latin alphabet 〉 , 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.

4 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 KingdomNon 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

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

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 dieTully 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 〈 in non-Latin alphabet 〉 , or Funeral banquet, becauſe of that felicity which they ſuppoſed the parties deceaſed were entred into; The Saints are now heirs of the Kingdom, James 2.5. Doth not the heir deſire to be crowned?

Truly, there is enough to weane us, and make us willing to be gone from hence. The Saints eate aſhes like bread, they are here in a ſuffering condition. Pſalm 141.7. Our bones are ſcattered at the graves mouth, as when one cutteth and cleaveth wood upon the earth. When a man

hewes, and cuts a tree, the chips flie up and down, here and there a chip: ſo here a Saint wounded, there a Saint maſſacred; our bones flie like chips up and down; for thy ſake are we killed all the day long, Rom. 8.36. But there is a Kingdom a coming, when the body is buried, the ſoul is crowned. Who would not be willing to ſaile in a ſtorm if he were ſure to be crowned as ſoone as he came at ſhore? How is it that the godly look ſo gaſtly at the thoughts of death, as if they were rather going to their execution, than their Coronation? though we ſhould be willing to ſtay here awhile to do ſervice; yet we ſhould with Saint Paul, deſire to be diſſolved and be with Chriſt. The day of a believers diſſolution is the day of his inauguration.

5 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

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.

6 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

〈 in non-Latin alphabet 〉 . Epheſ. 5.11.? O is it not madneſſe for the unfruitful works of darkneſſe†, to loſe a Kingdom? How will the Divel at the laſt day reproach and laugh at men that they ſhould be ſo ſtupidly ſottiſh, as for a rattle to forgo a Crown! Like thoſe Indians, who for pictures and glaſſe-beads will part with their gold. Surely it will much contribute to the vexation of the damned to think how fooliſhly they miſſed of a Kingdom.

2. The Exhortation looks towards the godly; and it exhorts to two things. 1. Is there a Kingdom in reverſion? then let this be a motive to duty; do all the ſervice you can for God while you live; ſpend and be ſpent. The reward is honourable; the thoughts of a Kingdom ſhould adde wings to prayer, and fire to zeale; what honour and

dignity hath been done to Mordecai? ſaith King Ahaſhuerus, Eſther 6.3. Inquire what hath been done for God? What love haſt thou ſhew'd to his Name? what zeal for his glory? where is the head of that Goliah luſt thou haſt ſlain for his ſake? Methinks we ſhould ſometimes go aſide into our Cloſets and weep, to conſider how little work we have done for God: What a vaſt diſproportion is there between our ſervice, and our reward? what is all our weeping and faſting compared to a Kingdom? oh improve all your intereſt for God; make ſeaſons of grace, opportunities for ſervice.

And that you may act more vigorouſly for God, know, and be aſſured, the more work you do, the more glory you ſhall have: Every Saint ſhall have a Kingdom; but the more ſervice any man doth for God, the greater will be his Kingdom; there are degrees of glorySicut 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:

〈 in non-Latin alphabet 〉 . They who do make Religion a cloak for their ſin, ſhall have an hotter place in hell: Now if there be degrees of torment in hell, then by the rule of contraries there are degrees of glory in the Kingdom of heaven.

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

of degrees; do much work in a little time; while you are laying out, God is laying up; the more glory you bring to God, the more glory you ſhall have from God.

2. Walk worthy of this Kingdom. 1 Theſ. 2.12. That ye would walk 〈 in non-Latin alphabet 〉 , 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.

7 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;

here thou drinkeſt the water of tears, but ſhortly thou ſhalt drink the wine of Paradiſe; be comforted with the thoughts of a Kingdom.

1 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

〈 in non-Latin alphabet 〉 . Chryſoſt. in loc.; and indeed good reaſon we mourn for ſin, if we conſider, 1. The guilt of ſin, which binds over to wrath: Will not a guilty perſon weep, who is to be bound over to the Seſſions? every ſinner is to be tryed for his life, and is ſure to be caſt, if mercy doth not become an Advocate for him. 2. The pollution of ſin; ſin is a plague-ſpot, and wilt thou not labour to waſh away this ſpot with thy tears? ſin makes a man worſe than a toad or ſerpent; the ſerpent hath nothing but what God hath put into it, poyſon is medicinable; but the ſinner hath that which the Divel hath put into him. Acts 5.3. Why hath Satan filled thy heart to lye to the Holy Ghoſt? What a ſtrange Metamorphoſis hath ſin made! the ſoul which was once of an azure brightneſs, ſin hath made of a ſable colour; we have in our hearts the ſeed of the unpardonable ſin; we have the ſeeds of all thoſe ſins for which the damned are now tormented; and

ſhall we not mourn? he that mourns not, ſure hath loſt the uſe of his Reaſon; but every Mourning for ſin, is not ſufficient to intitle a man to Bleſſedneſs; I ſhall ſhew:

2 SECT. 2.

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

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

2. An hypocritical Mourning; the heart is very deceitful, it can betray as well by a tear, as by a kiſs: Saul

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

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

4. An extrinſecal mourning; when ſorrow lies only in ſuperficie, in the outſide, 〈 in non-Latin alphabet 〉 , they diſfigure their faces, Matth. 6.16. The eye is tender, but the heart hard. Such was Ahabs mourning, 1 Kings 21.

27. He rent his cloaths, and put ſackcloth on his fleſh, and went ſoftly. His cloaths were rent, but his heart was not rent; he had ſackcloth, but no ſorrow: he did hang down his head like a bull-ruſh, but his heart was like an Adamant. There are many may be compared to weeping Marbles, they are both watery and flinty.

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

3 SECT. 3.

WHat is the right Goſpel-mourning?

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

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

2. Goſpel-mourning is ſpiritual; that is, when we mourn for ſinne more than ſuffering. Pharaoh ſaith, Take away the plague, he never thought of the plague of his heart. A ſinner mourns becauſe judgement follows at the heeles of ſinne; but David cries out, my ſinne is ever before me, Pſal. 51. God had threatned that the ſword ſhould ride in circuit in his family; but David doth not ſay, the ſword is ever before me, but my ſinne is ever before me; The offence againſt God troubled him; he grieved more

for the treaſon than the bloody axe; thus the Penitent Prodigal, Luke 15.21. I have ſinned against heaven, 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 ſignifies rebellion; a ſinner doth 〈 in non-Latin alphabet 〉 ; 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, 〈 in non-Latin alphabet 〉 , & thou my ſon? may not the Lord ſay to us, theſe wounds I have received in the houſe of my friends Zach. 13.6.! 〈 in non-Latin alphabet 〉

Theocr. Iſrael took their jewels and ear-rings and made a golden Calfe of them; the ſinner takes the jewels of Gods mercies, and makes uſe of them to ſin; ingratitude dies a ſin in grain, hence they are called crimſon ſinnes, Iſa. 1.18. ſinnes againſt Goſpel-love are worſe in ſome ſence than the ſinnes of the Divels, for they never had an offer of

Grace tendred to them, Diabolus peccavit in innocentia constitutus, ego vero reſtitutus: ille perſtitit in malitia, Deo reprobante, ego vero Deo revocante; ille obduratur ad punientem, ego vero ad blandientem; & ſic uterque contra Deum, ille contra non requirentem ſe, ego vero contra morientem pro me; ecce cujus imaginem horrebam, in multis aſpicio me horribiliorem. Anſelm. de Caſu Diab. Now when we mourn for ſin as it hath its accent of ingratitude upon it, this is an Evangelical mourning,

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

3. Goſpel-mourning cogit ad Deum, it ſends the ſoul to God. When the Prodigal ſonne repented, he went to his father, Luke 15.18. I will ariſe and go unto my father. Jacob wept and prayed, Hoſ. 12.3. The people of Iſrael wept and offered ſacrifice, Judg. 2.5. Goſpel-mourning puts a man upon duty; the reaſon is, becauſe in true ſorrow there is a mixture of hope, and hope puts the ſoul upon the uſe or means; That mourning which like the flaming ſword, keeps the ſoul from approaching to God, and beats it off from duty, is a ſinful mourning; 'tis a ſorrow

hatch'd in hell; ſuch was Sauls grief, which drove him to the Witch of Endor, 1 Sam. 28.7. Evangelical Mourning is a ſpur to prayer; the childe who weeps for offending his father, goes into his preſence, and will not leave till his father be reconciled to him. Abſalom could not be quiet till he had ſeen the Kings face, 2 Sam. 14.32, 33.

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

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

precious wine Pſal. 56.8.

6. Goſpel-Mourning is joyned with ſelf-loathing; the ſinner doth admire himſelf, the penitent doth loath himſelf. Ezek. 20.42. Ye ſhall loath your ſelves in your own ſight for all your evils. A true penitentiary is troubled not only for the ſhameful conſequence of ſin, but the loathſome nature of ſin; not only the ſting of ſin, but the deformed face; How did the Leper loath himſelf? Lev. 13.45. The Hebrew Doctors ſay, the Leper pronounced unclean, was to put a covering on his upper lip, both as a Mourner, and in token of ſhameMaimony. 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 himſelfHoſ. 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 bewailedIlle 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,

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 HawkAldrovand.; 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 forgiveneſsFama pari paſſu ambulat cum vita.; if we have wronged them in their Eſtate by unjuſt, fraudulent dealing, we muſt make them ſome compenſation. Thus Zacheus, Luk. 19.8. If I have taken any thing from any man by falſe accuſation, I reſtore him four-fold, according to that Law, Exod. 22.1. Saint James bids us not only look to the heart, but the hand. James 4.8. Cleanſe your hands ye ſinners, and purifie your hearts; if

thou haſt wronged another, cleanſe thy hands by Reſtitution; be aſſured, without Reſtitution, no RemiſſionNon 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,

〈 in non-Latin alphabet 〉 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

with more heat in the Morning, at the firſt hearing of the Goſpel; and at Mid-day, in the midſt of health and proſperity grow cold, and be ready to freeze; no, it muſt be quotidianus planctus, a daily weeping, as Paul ſaid, 1 Cor. 16.31. I dye daily; ſo ſhould a Chriſtian ſay, I mourn daily: Therefore keep open an iſſue of godly ſorrow, and be ſure it be not ſtopped till death. Lam. 2.18. Let not the apple of thine eye ceaſe. It is reported of holy Mr. Bradford, ſcarce a day paſſed him wherein he did not ſhed ſome tears for ſin; daily mourning is a good antidote againſt back-ſliding. I have read of one that had an Epilepſie, or falling ſickneſs, and being dipped in Sea-water, was cured; the waſhing of our ſouls daily in the briniſh waters of Repentance, is the beſt way both to prevent and cure the falling into Relapſes.

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

when holy Mourning is thus qualified, this is 〈 in non-Latin alphabet 〉 2 Cor. 7.11. that ſorrowing after a godly ſort, which makes a Chriſtian eternally bleſſed.

4 SECT. 4.

2. AS we muſt mourn for our own ſins, ſo we muſt lay to heart the ſins of others

〈 in non-Latin alphabet 〉 . 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 CongregationTotum Eccleſiae caetum demittere vultus, atque crubeſcere. Cyprian. .

Have not we cauſe to mourn for the ſins of others? the whole Axle-tree of the Nation is ready to break under the weight of ſin; what an inundation of wickedneſs is there amongſt us? Mourn for the hypocriſie of the times. Jehu ſaith, Come ſee my zeal for the Lord; but it was zeal for the Throne. This is the hypocriſie of ſome, they intitle God to whatever they do, they make bold with God

to uſe his Name to their wickedneſs; as if a Thief ſhould pretend the Kings Warrant for his Robbery. Micah 3.11. They build up Sion with blood, the heads thereof judge for reward; yet will they lean upon the Lord, and ſay, Is not the Lord among us? Many with a religious kiſs ſmite the Goſpel under the fifth ribPlurimi 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-MarksDeut. 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

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.

5 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.

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.

6 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

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 flieEzek. 10.4., then is a time to lie weeping between the Porch and the Altar. If the Lord ſeems to be packing up and carrying away his Goſpel, it is now high time to mourn, that by our teares poſſibly his Repentings may be kindled.

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

Seaſon. 3 3. After ſcandalous relapſes; though I will not ſay with Donatus, there is no mercy for ſins of recidivation or relapſe, yet I ſay there's no mercy without bitter Mourning. Scandalous ſins reflect diſhonour upon Religion: 2 Sam, 12.14. Therefore now our Cheeks ſhould be covered with bluſhing, and our eyes bedewed with

tears. Peter after his denying Chriſt, wept bitterly: Chriſtian, hath God given thee over to any enormous ſin, as a juſt reward of thy pride and ſecurity, go into the weeping Bath. Sins of infirmity injure the ſoul, but ſcandalous ſins wound the Goſpel. Leſſer ſins grieve the Spirit, but greater ſins vex the Spirit: Iſa. 63.9. And if that bleſſed Dove weeps, ſhall not we weep? When the Aire is dark, then the dew falls; when we have by ſcandalous ſin darkned the luſtre of the Goſpel, now is the time for the dew of holy tears to fall from our eyes.

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

1. Our Mourning for ſin muſt be ſo great, as to exceed all other grief. Elies Mourning for the Ark was ſuch, that it ſwallowed up the loſs of his two children; ſpiritual

grief muſt preponderate all other: We ſhould mourn more for ſin, than the loſs of friends or eſtate.

2. We ſhould indeavour to have our ſorrow riſe up to the ſame heighth and proportion as our ſin doth. Manaſſeh was a great ſinner, and a great Mourner: 2 Chron. 33.12. He humbled himſelf greatly. Manaſſeh made the ſtreets run with blood, and he made the priſon in Babylon run with tears.Ut ſcilicet peccatum lachrymis lavaret. Ambr.

Peter wept bitterly

• . A true Mourne • labours that his Repentance may be as eminent as his ſin is tranſcendent.

8 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:

〈 in non-Latin alphabet 〉 .

2. An heart of ſtone is known by its inflexibility: A ſtone will not bend; durum eſt quod non cedit tactui; ſo it is with an hard heart, it will not comply with Gods Command, it will not ſtoop to Chriſts Scepter; an heart of ſtone will ſooner break by death, than bend by Repentance;

it is ſo far from yielding to God, that with the Anvil it beats back the Hammer; it reſiſts the Holy Ghoſt, Acts 7.51.

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

1 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

〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 , the Comforter, John 14.26. and comfort is ſaid to be a fruit of the Spirit, Gal. 5.22. Chriſt did purchaſe peace, the Spirit ſpeaks peace. Queſt. How doth the Spirit comfort? Anſw. Either

Mediately. or Immediately.

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

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

That I may ſpeak more fully to this point, I ſhall ſhow

you the qualifications and excellencies of theſe comforts which God gives his mourners. 1. Theſe comforts are real comforts; the Spirit of God cannot witneſs to that which is untrue. There are many in this age do pretend to comfort, but their comforts are meere impoſtures; the body may as well ſwell with wind, as with fleſh: a man may as well be ſwelled with falſe, as true comfortsDiſtinguendum 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, 〈 in non-Latin alphabet 〉 , he ſhall convince) the world of ſinne.

Queſt. Why doth conviction go before conſolation?

Anſw Conviction fits for comfort; by conviction the Spirit doth ſweetly diſpoſe the heart to theſe two things. 1. To ſeek after Chriſt. When once the ſoul is convinced of ſin, and the hell that follows it, now a Saviour is precious. When the Spirit hath ſhot in the arrow of conviction, now ſaith a poor ſoul, where may I meet with Chriſt? In what Ordinance may I come to enjoy Chriſt? ſaw ye him whom my ſoul loves? All the world for one glimpſe of my Saviour. 2. The Spirit by conviction makes the heart willing to receive Chriſt upon his own termes: man, by nature, would article and indent with Chriſt; he would take half Chriſt; he would take him

for a Saviour, not a Prince; he would accept of Chriſt as he hath an head of gold, Cant. 5.11. but not as he hath the government upon his ſhoulders, Iſa. 9.6. But when God 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

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 Spirit2 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.

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,

that the Church had her 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 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 kindOmne agens operatur ſecundum naturam agens.; the holy Ghoſt can no more produce impure joys in the ſoul, than the Sun can prduce darkneſſe; he who hath the comforts of the Spirit, looks upon himſelf as a perſon engaged to do God more ſervice; Hath the Lord looked upon me with a ſmiling face? I can never pray enough, I can never love God enough. The comforts of the Spirit raiſe in the heart an holy antipathy againſt ſin; the Dove hates every feather that hath grown upon the Hawke: ſo there is an hatred

of every motion, and temptation to evil; he who hath a principle of life in him, oppoſeth every thing that would deſtroy life, he hates poiſon; ſo he that hath the comforts of the Spirit living in him, ſets himſelf againſt thoſe ſins which would murder his comforts; divine comforts give the ſoul more acquaintance with God, 1 John 1.4. Our fellowſhip is with the Father and his Sonne Jeſus.

5. The comforts reſerv'd for the mourners, are filling comforts, Rom. 15.13. The God of hope fill you with joy, John 16.24. Ask that your joy may be full. When God pours in the joyes of heaven, they fill the heart, and make it run over, 2 Cor. 7.4. I am exceeding joyful, the Greek word is 〈 in non-Latin alphabet 〉 , 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 non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , Luke 1.47. My ſpirit rejoyceth in God. And to ſhow how filling theſe comforts are which are of an heavenly extraction, the Pſalmiſt ſaith they create greater joy than when wine and cyle encreaſe, Pſal. 4. Wine and Oyle may delight, but not ſatisfie; they have their vacuity and indigence; we may ſay, as Zach. 10.2. they comfort in vaine; outward comforts do ſooner cloy than chear, and ſooner weary than fill. Xerxes offered great rewards to him that could finde out a new pleaſure; but the comforts of the Spirit are ſatisfactory, they recruit the heart, Pſal. 94.19. Thy comforts

delight my ſoul. There is as much difference between heavenly comforts and earthly, as between a banquet that is eaten, and one that is painted on the wall.

6. The comforts God gives his Mourners in this life, are glorious comforts. 1 Pet. 1.8. Joy full of glory. 1. They are glorious, becauſe they are a prelibation and fore-taſte of that joy which we ſhall have in a glorified eſtate

〈 in non-Latin alphabet 〉 . 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 non-Latin alphabet 〉 , 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 expreſſedJubiliatio dicitur cum cordis laetitia oris efficacia non expletur.; of all things joy is the moſt hard to be

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 dyedPlurimis 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. 〈 in non-Latin alphabet 〉 , 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;

〈 in non-Latin alphabet 〉 , with joy. The wine of the Spirit can ſweeten the waters of Marah Amaritudines mundi dulces reddit. Aug. : They who are poſſeſſed of theſe heavenly comforts, can gather grapes of thorns, and fetch honey out of the Lyons carcaſs: They are ſtrong conſolations indeed, that can ſtand it out againſt the fiery tryal, and turn the flame into a bed of Roſes. How powerful is that comfort, which can make a Chriſtian glory in tribulation? Rom. 5.3. A believer is never ſo ſad, but he can rejoyce; the Bird of Paradiſe can ſing in Winter. 2 Cor. 6.10. As ſorrowing, yet alwayes rejoycing. Let ſickneſs come, the ſenſe of pardon takes away the ſenſe of pain. The Inhabitant ſhall not ſay I am ſick, Iſa. 33.24. Let death come, a Chriſtian is above

it; O death where is thy ſting? 1 Cor. 15.55. At the end of the Rod a Chriſtian taſtes honey; theſe are ſtrong conſolations.

9. The comforts Gods Mourners have, are heart-quieting comforts; they cauſe a ſweet acquieſcence and reſt in the ſoul

〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 ; but the comforts with which God feeds his Mourners, are immortal: 2 Theſ. 2.16. Who hath loved us, and hath given us

〈 in non-Latin alphabet 〉 , everlaſting conſolation. Though a Chriſtian hath not always a full beam of comfort, yet he hath a dawning of it in his ſoul; he hath ſtill a ground of hope, and a root of joy; there is that within him which bears up his heart, and which he would not on any terms part with.

Uſe.

Uſe. Behold the Mourners priviledge, he ſhall be comforted. David who was the great Mourner of Iſrael, was the ſweet ſinger of Iſrael. The weeping Dove ſhall

be covered with the golden feathers of comfort; O how rare and ſuperlative are theſe comforts!

Queſt. But may not Gods Mourners want theſe comforts?

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

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

1. In regard of God. 2. In regard of themſelves.

1. In regard of God: He ſees it fit to with-hold comfort, 1. That he may raiſe the value of grace: We are apt to eſteem comfort above grace; therefore God locks up our comforts for a time, that he may inhance the price of grace; when farthings go better than gold, the King will call in farthings, that the price of gold may be the more raiſed. 2. God would have his people learn to

ſerve him for himſelf, and not for comfort only; it is amor Meretricius, an Harlot love, to love the husbands money and tokens, more than his perſon; ſuch as ſerve God only for comfort, do not ſo much ſerve God, as ſerve themſelves of him.

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

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

2. Gods Mourners ſometimes want comfort through diſcontent and peeviſhneſs. David makes his diſquiet the cauſe of his ſadneſs. Pſal. 43.5. Why art thou caſt down O my ſoul? why art thou diſquieted within me? A diſquieted heart like a rough Sea, is not eaſily calmed; 'tis hard to make a troubled ſpirit receive comfort; this

diſquiet ariſeth from various cauſes; ſometimes from outward ſorrow and melancholy; ſometimes from a kind of envy; Gods people are troubled to ſee others have comfort, and they want it; and now in a pet they refuſe comfort, and like a froward child, put away the breaſt. Pſal. 77.2. My ſoul refuſed to be comforted. Indeed a diſquieted ſpirit is no more fit for comfort, than a diſtracted man is fit for counſel; and whence is the Mourners diſcontent, but pride? as if God had not dealt well with him in ſtopping the influences of comfort; O Chriſtian, thy ſpirit muſt be more humbled and broken before God empty out his golden oyle of joy.

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

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

there is an Eclipſe in the light of Gods face; Such as dig in Mines, ſay there is ſuch a damp comes from the earth as puts out the light of a candle; earthly comforts ſend forth ſuch a damp as puts out the light of ſpiritual joy.

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

For theſe Reaſons Gods Mourners may want comfort; but that the ſpiritual Mourner may not be too much dejected, I ſhall reach forth the cup of conſolation, Jer. 16.7. and ſpeak a few words that may comfort the Mourner in the want of comfort. 1. Jeſus Chriſt was without comfort, therefore no wonder if we are; our comforts are not better than his; he who was the Son of Gods love, was without the ſenſe of Gods love. 2. The Mourner hath a ſeed of comfort; 〈 in non-Latin alphabet 〉

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.

2 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

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 heavenIbi gratia ſine merito, charitas fine modo. Bernard. Rev. 14.13. ; men after hard labour go to ſupper: So when the Saints ſhall reſt from their labours Ibi gratia ſine merito, charitas fine modo. Bernard. Rev. 14.13. , they ſhall ſup with Chriſt in glory: Now to ſpeak ſomething of the laſt great Supper;

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

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

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

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

3. It will be a great Supper in regard of the company invited. Company adds to a Feaſt, and is of it ſelf ſawce to ſharpen and provoke the appetite. Saints, Angels,

Archangels will be at this Supper; nay, Chriſt himſelf will be both Founder and Gueſt; the Scripture calls it an innumerable company Cedit in ſolatium beatoram, qui eo ſanè laetiores quo plures ſunt. &c. Heb. 12. and that which makes the ſociety ſweeter, is, that there ſhall be perfect love at this Feaſt. The Motto ſhall be, cor unum, & via una, one heart, and one way, all the gueſts ſhall be linked together with the golden chain of charity.

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

5. It will be a great ſupper for the muſick. This will be a marriage-ſupper, and what better muſick than the Bridegroomes voyce? ſaying, my Spouſe, my undefiled, Take thy fill of love; there will be the Angels AnthemsIbi Angelorum Chori concinnut. Aug. , The Saints triumphs; the Angels thoſe trumpeters of heaven ſhall ſound forth the excellencies of Jehovah; and the Saints thoſe noble Queriſters ſhall take down their harps from the willows, and joyne in conſort with the Angels,

prayſing and bleſſing God. Rev. 15.2, 3. I ſaw them that had gotten the victory over the Beaſt, having the Harps of God, and they ſing the ſong of Moſes, and the ſong of the Lamb, ſaying, Great and marvellous are thy works, Lord God Almighty, juſt and true are thy wayes thou King of Saints, &c. O the ſweet harmony at this Feaſt, it ſhall be Muſick without diſcord.

6. This Supper is great, in regard of the place where it ſhall be celebrated, in the Paradiſe of God, Rev. 2.7. It is a ſtately Palace; ſtately, 1. For its ſcituation; '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

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.

1 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,

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.

2 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;

〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , put him in joynt again; if a bone be out of joynt, the Chyrurgion muſt not uſe a rough hand, that may chance break another bone; but he muſt come gently to work, and afterwards

bind it up ſoftly; ſo if a brother be through inanimadvertency overtaken, we muſt not come to him in a fury of paſſion, but with a ſpirit of meekneſs labour to reſtore him. I ſhall lay down ſeveral Motives or Arguments to meeken the ſpirits of men.

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

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

2. Let us ſet before our eyes the examples of ſome of the Saints who have ſhined in this grace. Moſes was a man of unparallel'd meekneſs. Numb. 12.3. Now the man Moſes was very meek, above all the men which were upon the face of the earth. How many injuries did he put up? when the people of Iſrael murmured againſt him, inſtead of falling into a rage, he falls to prayer for them. Exod. 15.24, 25. The Text ſaith, they murmured at the waters of Marah; ſure the waters were not ſo bitter as the ſpirits of the people; but they could not provoke him to paſſion, but petition. Another time when they wanted water, they fell a chiding with Moſes, Exod. 17.3. Wherefore is this that thou haſt brought us up out of Egypt, to kill us and our children with thirſt? As if they had ſaid, if we dye, we will lay our death to thy charge; Would not this exaſperate? ſure it would have required the meekneſs

of an Angel to bear this; but behold Moſes his meekneſs, he did not give them an unbecoming word! though they were in a ſtorm, he was in a calm; they chide, but he prayes. Oh that as the ſpirit of Elijah did reſt upon Eliſha, ſo that ſome of the ſpirit of Moſes, this meek man, (or rather earthly Angel) may reſt upon us! Another eminent pattern of meekneſs was David; when Shimei curſed David, and Abiſhai one of Davids life-guard would have beheaded Shimei; No, ſaith King David, Let him alone, and let him curſe, 2 Sam. 16.11. And when Saul had wronged and abuſed David, and it was in his power to have taken Saul napping, and have killed him, 1 Sam. 26.7, 12. yet he would not touch Saul, but called God to be Umpire, Ver. 23. Here was a mirror of meekneſs.

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

Brutus and Caſsius his enemies, but advanced them; he thought himſelf moſt honoured by acts of clemency and meekneſs. Did the ſpring-head of nature riſe ſo high, and ſhall not grace riſe higher? ſhall we debaſe faith below reaſon? let us write after theſe fair Copies.

2. Meekneſs is a great Ornament to a Chriſtian. 1 Pet.

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

3. This is the way to be like God; God is meek towards Motive. 3 them that provoke himCum 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 himſelfImmenſae virtutis eſt, non ſentire te eſſe percuſſum.. Paſſion ariſeth from imbecillity and weakneſs;

therefore we may obſerve old men and children are more cholerick than others; ſtrength of paſſion argues weakneſs of judgement, but the meek man who is able to conquer his fury, is the moſt puiſſant and victorious. Prov. 16.32. He that is ſlow to anger, is better than the mighty; and he that ruleth his ſpirit, then he that taketh a City. To yield to ones paſſion is eaſie; '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.

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;

〈 in non-Latin alphabet 〉 this Argument perhaps will prevail with thoſe who deſire to have earthly poſſeſſions

〈 in non-Latin alphabet 〉 . 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 they have not always the greateſt part of the Earth, yet they have the beſt right to it. The word inherit ſaith Ambroſe, notes the Saints title to the Earth Fruuntur mites terrâ tanquam poſſeſſione haeriditaria. Ambr. . The Saints title is beſt, being members of Chriſt, who is Lord of all: Adam did not only loſe his Title to Heaven when he fell, but to the Earth too; and till we are incorporated into Chriſt, we do not fully recover our Title; I deny not but the wicked have a civil right to the Earth which the Laws of the Land give them, but not a ſacred right. Only the meek Chriſtian hath a Scripture-title to his Land; we count that the beſt title which is held in capite; the Saints hold their right to the

Earth in capite, in their head Chriſt, who is the Prince of the Kings of the Earth, Rev. 1.5. In this ſenſe, he who hath but a foot of Land, inherits more than he who hath a thouſand Acres, becauſe he hath a better and more judicial right to it.

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

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

wear the embroidered robe of ſalvation. The meek are Lords of the Earth, and heirs of ſalvation, Heb. 1.14.

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

8. Another argument to coole the intemperate heat Motive. 8 of our curſt hearts, is to conſider that all the injuries and unkind uſages we meet with from the world, do not fall out by chance, but are diſpoſed of by the all-wiſe God for our good; many are like the fooliſh Curre that ſnarles at the ſtone, never looking to the hand that threw it; or like the Horſe, who being ſpurred by the rider, bites the ſnafflle: did we look higher than inſtruments, our hearts would grow meek and calm. David looked beyond Shimei's rage, 2 Sam. 16.11. Let him curſe, for the Lord hath bidden him; What wiſdome were it for Chriſtians to ſee the hand of God in all the barbariſmes and incivilities of men! Job eyed God in his affliction, and that meekned his ſpirit, The Lord hath taken away, bleſſed be the name of the Lord, Job 1.21. He doth not ſay the

Caldeans have taken away, but the Lord hath taken away; what made Chriſt ſo meek in his ſufferings! he did not look at Judas or Pilate, but at his father, John 18.11. The Cup which my Father hath given me; when wicked men do revile, and injure us, they are but Gods Executioners; who is angry with the executioner?

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

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

Motive. 10 10. If all that hath been ſaid will not ſerve to maſter

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

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

Object. But it is my nature to be paſſionate?

Anſw. 1. This is ſinful arguing; it is ſecretly to lay our ſin upon God; we learned this from Adam, Gen. 3.12. The woman whom thou gaveſt to be with me, ſhe gave me of the tree, and I did eate; rather than Adam would confeſſe his ſin, he would father it upon God; the woman thou gavest me; as if he had ſaid, it thou hadſt not given this woman to me, I had not eat. So ſaith one, it is my nature, this is the froward, peeviſh nature God hath given me; oh no, thou chargeſt God falſly; God gave thee no ſuch nature; he made man upright, Eccleſ. 7.25. God made thee ſtraight, thou madeſt thy ſelf crooked; all thy affections at firſt, thy joy, love, anger, were ſet in order

as the Stars in their right orb, but thou didſt miſplace them, and make them move Excentrick; at firſt the affections like ſeveral Muſick-inſtruments well-tuned, did make a ſweet conſort, but ſin was the jarring ſtring that brought all out of tune; vain man, plead not '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.

3 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 〈 in non-Latin alphabet 〉 , the God of all grace, 1 Pet. 5.10. He hath all the graces in his gift, Sue to him for this grace of meekneſs; if one were Patron of all the Livings in the Land, men would ſue to him for a Living: God is Patron of all the graces, let us ſue to him; mercy comes in at the door of prayer. Ezek. 36.26, 37. I will yet for this be enquired of by the houſe of Iſrael to do

it for them: Meekneſs is the commodity we want, let us ſend prayer as our Factor over to heaven to procure it for us; and pray in faith; when faith ſets prayer on work, prayer ſets God on work; all divine bleſſings come ſtreaming to us through this golden channel of prayer.

1 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

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!

2 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

Choler: So thoſe who are ſoul-ſick, and in the gall of bitterneſs, find no ſweetneſs in God or Religion; 〈 in non-Latin alphabet 〉 , ſin taſtes ſweeter to them, they have no ſpiritual hunger. That men have not this hunger after righteouſneſs, appears by theſe ſeven Demonſtrations.

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

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

3. It is a ſign they have none of this ſpiritual hunger, who deſire rather ſleep than food; they are more drowſie than hungry; ſome there are who come to the Word, that they may get a nap, to whom I may ſay as Chriſt did to Peter, Mark 14.37. Couldſt thou not watch one houre? 'tis ſtrange to ſee a man aſleep at his meat; others there are who have a deep ſleep fallen upon them, they are aſleep

in ſecurity, and they hate a ſoul-awakening Miniſtry; while they ſleep, their damnation ſlumbereth not, 1 Pet. 2.3.

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

5. '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. They evidence little hunger after righteouſneſs, that prefer other things before it; viz. their profits and

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

7. It is a ſign men have no ſpiritual hunger, when they are more for Diſputes in Religion, than Practicks. Robertus Gallus thought he ſaw in his dream a great Feaſt, and ſome were biting on hard ſtones; when men feed only on hard queſtions and controverſies1 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.

3 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

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 〈 in non-Latin alphabet 〉 , with greedineſs, Epheſ. 4.19. So Amnon was ſick till he had defiled Tamars chaſtity; never doth an hungry man come with more eagerneſs to his food, than a wicked man doth to his ſin; and when Satan ſees men have ſuch an appetite, commonly he will provide a Diſh they love; he will ſet the forbidden Tree before them; they that thirſt to commit

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

4 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

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

〈 in non-Latin alphabet 〉 . 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.

5 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

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

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

Anſw.

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

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

2. The hypocrites deſire is conditional; he would have

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

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

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

5. Hypocrites deſires are flaſhy and tranſient; they are quickly gone, like the wind that ſtays not long in one corner; or like an hot fit, which is ſoon over. While the Hypocrite is under legal terror, or in affliction, he hath ſome good deſires, but the hot fit is ſoone over; his goodneſſe like a fiery Comet, ſoone ſpends and evaporates; but true deſire is conſtant. It is obſervable, the Greek word in the text is in the participle 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 at all times. Davids deſire after God was not an high colour in a fit, but the conſtant complexion of his ſoul. In the Temple the fire was not to go out by night, Levit. 6.13. The fire ſhall ever be burning upon the Altar. There was ſaith Cyril, a myſtery in it, to ſhow that we muſt be ever burning in holy affections and deſires.

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

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

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

Anſw. 2. If thy deſires after righteouſneſſe ſeeme to Anſw. 2

be weak and languid, yet a Chriſtian may ſometimes take a meaſure of his ſpiritual eſtate as well by the judgement, as by the affections. What is that thou eſteemeſt moſt in thy judgment? Is it Chriſt and Grace? This is a good evidence for heaven; it was a ſigne Saint Paul did beare entire love to Chriſt, becauſe he eſteem'd this Pearl above all; he counted other things 〈 in non-Latin alphabet 〉 , 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.

6 SECT. 6.

Uſe 5

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

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

7 SECT. 7.

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

1. Unleſſe we hunger after righteouſneſſe, we cannot obtain it; God will never throw away his bleſſings upon them that do not deſire them. If a King ſhall ſay to a Rebel, Do but deſire a pardon, and thou ſhalt have it; if through pride and ſtubbornneſſe he diſdains to ſue out his pardon, he deſerves juſtly to die; God hath ſet ſpiritual bleſſings at a low rate, Do but hunger and you ſhall have righteouſneſſe;

but if we refuſe to come up to theſe termes, there is no righteouſneſſe to be had for us. God will ſtop the current of his mercy, and ſet open the ſluce of his indignation.

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

I ſhall next briefly preſcribe ſome helps to ſpiritual hunger.

1. Avoid thoſe things which will hinder your appetite. As, 1. Windy things. When the ſtomach is full of wind, a man hath little appetite to his food; ſo when one is fill'd with a windy opinion of his own righteouſneſs, he will not hunger after Chriſts righteouſneſſe; he who being puff'd up with pride, thinks he hath grace enough already, will not hunger after more; Theſe windy vapours ſpoil the ſtomack. 2. Sweet things deſtroy the appetite: ſo by feeding immoderately upon the ſweet, luſcious delights of the world, we loſe our appetite to Chriſt and Grace. You never knew a man ſurfeit himſelf upon the world, and ſick of love to Chriſt; while Iſrael fed with delight upon Garlick and Onions, they never hungred after Manna; the ſoul cannot be carried to two extremes at

once; as the eye cannot look intent on heaven and earth at onceOculus non poteſt & caelum & terram ſimul inſpicere. Cyprian. , ſo a man cannot at the ſame inſtant hunger exceſſively after the world, and righteouſneſs! the earth puts out the fire; the love of earthly things will quench the deſire of ſpiriritual, 1 John 2.15. Love not the world, the ſin is not in the having, but in the loving.

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

2. Sawce; Sawce whets and ſharpens the appetite; there is a twofold ſawce provokes holy appetite. 1. The bitter herbs of repentance; he that taſts the gall and vineger in ſin, hungers after the body and blood of the Lord. 2. Affliction. God oft gives us this ſawce to ſharpen our hunger after Grace; Reuben found Mandrakes in the field, Gen. 30.14. The Mandrakes are an Herb of a very ſtrong ſavourHerba magni odoris, & ſtomacho labora •

tibus tribuit medelam., and among other vertues they have, they are chiefly medicinable for thoſe who have weak, and bad ſtomacks. Afflictions may be compared to theſe Mandrakes which do ſharpen mens deſires after that ſpiritual food which in time of proſperity they began to loath and nauſeate; penury is the ſawce which cures the ſurfeit of plenty. In ſickneſſe people hunger more after righteouſneſs than in health; The full ſtomach loaths the honey-comb; Chriſtians when ful-fed, deſpiſe the rich cordials of the Goſpel. I wiſh we do not ſlight thoſe truths now, which would taſte ſweet in a priſon; how precious was a leaf of the Bible in Queen Maries dayes! The wiſe God ſees it good ſometimes to give us the ſharp ſawce of affliction,

to make us feed more hungrily upon the bread of life. And ſo much for the firſt part of the text, Bleſsed are they that hunger.

1 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

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;

〈 in non-Latin alphabet 〉 , cuttingly; the Chyrurgion cuts and lanceth the fleſh, but it is in order to a cure, they are healing wounds; ſo by a cutting reproof, when we lance mens conſciences, and let out the blood of ſin, we exerciſe ſpiritual Chyrurgery, this is ſhewing mercy. Jude 23. Others ſave with fear, pulling them out of the fire. If a man were in the fire, though you did hurt him a little in pulling him

out, he would be thankful, and take it as a kindneſſe. Some men when we tell them of ſin, ſay, O this is bitterneſſe; no, it is ſhewing mercy. If a mans houſe were on fire, and another ſhould ſee it, and not tell him of it for fear of waking him, were not this cruelty? when we ſee others ſleeping the ſleep of death, and the fire of Gods wrath ready to burn about their ears, and we are ſilent, is not this to be acceſſory to their death?

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

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

though in the end it ſaves their ſouls.

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

1. Evil Magiſtrates, 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-mercyMeminerit princeps non ſolum quantum ſibi commiſſum, ſed quatenus permiſſum fit. Cicero. . What an heavy reckoning will theſe Statiſts have in the day of the Lord!

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

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

than touch the conſcience, and give precious ſouls rather muſick than food.

3. Such as darken knowledge with words, and preach ſo as if they were ſpeaking in an unknown tongue. Some Miniſters love to ſoar aloft, like the Eagle, and flie above their peoples capacities, endeavouring rather to be admired than underſtood. They are like ſome crabbed Authors which cannot be read without a Comment. Indeed God calls his Miniſters Ambaſsadors, 2 Cor. 5.20. but they muſt not be like thoſe Out-landiſh Ambaſſadors that cannot be underſtood without an Interpreter. '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,

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.

2 SECT. 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

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.

〈 in non-Latin alphabet 〉 , 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. 〈 in non-Latin alphabet 〉 , not ſlanderers; in the Greek it is not Divels. Some think it is no great matter to defame and traduce another; but know, this is to act the part of a Devil. O how many unmerciful men are there, who indeed

go for Chriſtians, but play the Divel in venting their lyes and calumnies! wicked men in Scripture are called Dogs, Pſal. 22.16. Slanderers are not like thoſe Dogs which licked Lazarus his ſoars to heal them; but like the Dogs which are Jezebel, they rend and tear the precious names of men. Valentinian the Emperour did decree, Capitali ſententiae ſubjugandum, that he who was openly convicted of this crime of ſlander, ſhould dye for it: And Pope Gregory did decree that ſuch a perſon ſhould be excommunicate, and not have the Communion given him; I think it was a juſt Decree.

Anſw. 2 2. We are unmerciful to the names of others when we receive a ſlander, and then report what we hear. Lev. 19.16. Thou ſhalt not go up and down as a 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, 〈 in non-Latin alphabet 〉 to raiſe a ſlander, ſignifies to receive it: Exod. 23.1. The receiver is even as bad as the Thief; it is well if none of us have (in this ſenſe) received ſtollen goods; when others have ſtollen away the good names of their Brethren, have not we received theſe ſtollen goods? there would not be ſo many to broach falſe rumors, but that they ſee this liquor pleaſeth other mens taſt.

Anſw. 3 3. We deal unmercifully with the names of others, when we diminiſh from their juſt worth and dignity; when we make more of their infirmities, and leſs of their vertues. Jam. 4.11. Speak not evil one of another. I have read a ſtory of one Idor an Abbot, that he was never heard to ſpeak evil of any man. Saint Auſtin could not endure that any ſhould eclipſe and leſſen the fame of

others; therefore wrote thoſe two Verſes upon his Table.

Quiſquis amat dictis abſentum rodere famam, Hanc menſam vetitam noverit eſſe ſibi.

Whoſoever loves anothers name to blaſt, This Table is not for him, let him faſt.

Wicked men are ſtill paring off the credit of their Neighbours, and they make thick parings; they pare off all that is good; nothing is left but the Kore, ſomething that may tend to their diſparagement. Unmerciful men know how to boile a Quart to a Pint; they have a Divelliſh Art ſo to extenuate and leſſen the merit of others, that it is even boiled away to nothing. Some, though they have not the power of Creation, yet they have the power of Annihilation. They can ſooner annihilate the good which is in others, than imitate it.

4. We are unmerciful to the names of others, when we know them to be calumniated, yet do not vindicate

Anſw. 4 them. A man may ſometimes as well wrong another by ſilence as ſlander; he who is merciful to his brother, is an Advocate to plead in his behalf when he is injuriouſly traduced; when the Apoſtles, who were filled with the wine of the Spirit, were charged with drunkenneſs, Peter vindicated them openly, Acts 2.15. A merciful man will take the dead flie out of the box of oyntment.

5. They are in an high degree unmerciful to the names Anſw. 5 of others, who bear falſe witneſs againſt them. Pſal. 27.11. Exod. 23.1. Put not thy hand with the wicked to be a falſe witneſs. Putting the hand, is taking an Oath falſly; as when a man puts his hand upon the book, and ſwears to a lye; ſo Toſtatus expounds it; this 〈 in non-Latin alphabet 〉 ,

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.

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

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

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

another, doth ſin more than if he had taken the corn out of his Field, or the wares out of his Shop.

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

3 SECT. 3.

3. BE merciful to the Eſtates of others. If a man be thy debtor, and Providence hath frowned upon him, that he hath not wherewithal to pay, do not cruſh him when he is ſinking, but remit ſomething of the rigour of the Law; Bleſſed are the merciful Juſtitia ſine miſericordia, non eſt juſtitia, ſed crudelitas.. The wicked are compared to Beaſts of prey, that live upon rapine and ſpoil, they care not what miſchief they do. Pſal. 10.9. He lyeth in wait ſecretly, as a Lyon in his Den, he doth catch the poor when he draweth him into his net. Chryſoſtom ſaith, the drawing into the Net, is, when the Rich draw the Poor into Bonds, and in caſe of non-payment at the day, the Bond being forfeited, ſeize upon all they have; 'tis not juſtice, but cruelty, when others lie

at our mercy, to be like that hard-hearted Creditor in the Goſpel, who took his Debtor by the throat, ſaying, Pay me what thou oweſt, Matth. 18.28. God made a Law, Deutr. 24.6. No man ſhall take the nether or the upper milſtone to pledge, for he taketh a mans life to pledge: If a man had lent another money, he muſt not take both his milſtones for a pawn; he muſt ſhew mercy, and leave the man ſomething to get a livelihood with; we ſhould in this imitate God, who in midſt of anger remembers mercy. God doth not take the extremity of the Law upon us; but when we have not to pay, if we confeſs the debt, he freely forgives: Prov. 28.13. Matth. 18.27.

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

4 SECT. 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 downPro ſe orans ſtat & crigitur, pro lapidantibus flectit genua. Bern. ; to ſhew ſaith Bernard, his earneſtneſs in prayer, and how greatly he deſired that God would forgive them; this is a rare kind of mercy. Prov. 19.11. It is a mans glory to paſs over a tranſgreſsion. Mercy in forgiving injuries, as it is the touch-ſtone, ſo the Crown of Chriſtianity;

Biſhop Cranmer was of a merciful diſpoſition; if any who had wronged him came to deſire a curteſie of him, he would do all that lay in his power for him; inſomuch that it grew to a Proverb, Do Cranmer an injury, and he will be your friend as long as he lives. To overcome evil with good, and anſwer malice with mercy, is truly heroical, and renders Religion glorious in the eyes of all; But I wave this, and proceed.

5 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, 〈 in non-Latin alphabet 〉 . Conſider the poor, behold their tears, their ſighs, their dying groans; look upon the deep furrows made in their faces, and conſider if there be not reaſon why you ſhould

ſcatter your ſeed of mercy in theſe furrows? Pro pallio veſtem laceram, pro pulvinari lapidem— the poor man feeds upon ſorrow, he drinks tears, Pſal. 80.50. like Jacob, in a windy night he hath the clouds for his canopy, and a ſtone for his pillow.

Nay farther, conſider, that oftentimes poverty becomes not only a croſſe, but a ſnare; it expoſeth to much evil, which made Agur pray, Give me not poverty, Prov. 3.8

〈 in non-Latin alphabet 〉 . want puts men upon indirect courſes. The poor will venture their ſouls for money; which is like throwing Diamonds at Payrtrees; If the rich would wiſely conſider this, their Alms might prevent much ſin.

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

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 〈 in non-Latin alphabet 〉 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

〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 Pſal. 112.9. ſignifies a largneſs of bountyNon habet hic locum ſordida tenacitas. Muſcul. ; it muſt be like water that over-flows the banks. Non tenuiter erogandunt pauxillum aliquid. If God hath enriched men with eſtates, and made his candle (as Job ſaith) to ſhine upon their tabernacle, they muſt not incircle, and • ngroſſe all to themſelves, but be as the Moon which having

received its light from the Sun, lets it ſhine to the world. The Ancients, as Baſil and Lorinus obſerve, made oyle to be the embleme of charityOlcum charitatis ſymbolum.; the golden oyle of mercy, muſt like Aarons oyle, run down upon the poor, which are the lower skirts of the garment; this liberal disburſement to the wants and neceſſities of others,

God commands. Grace compels.

Reaſon 1 1. God commands; there is an expreſs Statute-Law, Lev. 25.35. If thy brother be waxen poor, and fallen in decay with thee, then thou ſhalt relieve him. The Hebrew word is 〈 in non-Latin alphabet 〉

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 yearOrdinabatur ad commodum pauperum. Cornel. a lap. ; whether of Herbs, Vines or Olive-trees: If it be asked how the poor could live only on theſe fruits, there being (as it is probable) no corn growing then? for anſwer, Cajetan is of opinion, they lived by ſelling theſe fruits, and ſo converting them into money, lived upon the price of the fruits.

There is another Law made, Lev. 19.9. And when ye reap the Harveſt of your Land, thou ſhalt not wholly reap the corners of thy Field, neither ſhalt thou gather the gleanings of thy Harveſt. See how God indulged the poor, ſome corners of the Field were for the poors ſake to be left uncut; and when the Owners did reap, they muſt

not go too near the Earth with their Sickle; the Vulgar Latine reads it, non tondebis uſque ad ſolum, thou ſhalt not ſhear to the very ground. Something like an after-crop muſt be left; the ſhorter ears of corn, and ſuch as did lie bending to the ground, were to be reſerved for the poor, ſaith Toſtatus.

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

And as relieving the neceſſitous was commanded under the Law, ſo it ſtands in force under the Goſpel. 1 Tim. 6.17, 18. Charge them that be rich in this world, that they 〈 in non-Latin alphabet 〉 , 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

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 EarthSi operari renuit gratia non eſt., it will ſpring up into good works.

6 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 〈 in non-Latin alphabet 〉 eſſe peccati, mortis terrores vincere, neque miſericordiâ Dei, & propitiatore Chriſto egere, quas in operibus opiniones ut impias damnamus. Melanct. de Juſtif.

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

: We read the Angels had wings, and hands under their wings, Ezek. 1.8. It may be emblematical of this truth, Chriſtians muſt not only have the wings of faith to flie, but hands under their wings to work the works of mercy. Tit. 3.8. This is a faithful ſaying, and theſe things I will that you maintain conſtantly, that they which have believed in God, might be careful to maintain good works. The Lamp of faith muſt be filled with the oyle of charity; faith alone juſtifies, but juſtifying faith is not alone; you may as well ſeparate weight from lead, or heat from fire, as works from faith; good works, though they are not the cauſes of ſalvation, yet they are

evidences; though they are not the foundation, yet they are the ſuperſtructure Bona opera ſunt via ad regnum, non cauſa regnandi. Bern. : Faith muſt not be built upon works, but works muſt be built upon faith. Rom. 7.4. Ye are married to another, that ye ſhould bring forth fruit unto God. Faith is the grace which marries Chriſt, and good works are the children which faith bears; for the vindication of the Doctrine of our Church, and in honour of good works, I ſhall lay down theſe four Aphoriſms.

1. Works are diſtinct from faith; '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.

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 graceFidei 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.

7 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

〈 in non-Latin alphabet 〉 , not quoad

〈 in non-Latin alphabet 〉 , 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 heartAuguſtum 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

the coldneſs of the heart is a preſage of deathCorde 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

〈 in non-Latin alphabet 〉 . 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 charityVeritas 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 deathPaſce fame morientem; ſi non paveris, occi • iſti. Ambr. . If this Rule hold true, there are more guilty of the breach of the ſixth Commandment, than we are aware of. St. James ſpeaks a ſad word, Jam. 2, 13. For he ſhall have judgement without mercy, that ſhewed no mercy. How do they

think to find mercy from Chriſt, who never ſhewed mercy to Chriſt in his members? Dives denied Lazarus a crumb of bread, and Dives was denied a drop of water: At the laſt day behold the ſinners Inditement; Matth. 25.42. I was an hungred, and ye gave me no meat; I was thirſty, and ye gave me no drink. Chriſt doth not ſay Ye took away my meat, but Ye gave me none, ye did not feed my members; then follows the ſentence, Ite maledicti, Depart from me ye curſed. When Chriſts poor come to your doors, and you bid them Depart from you, the time may come when you ſhall knock at heaven gate, and Chriſt will ſay, Go from my door, Depart from me ye curſed.

In ſhort, Covetouſneſs is a fooliſh ſin; God gave the Rich man in the Goſpel that appellation, 〈 in non-Latin alphabet 〉 , 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

〈 in non-Latin alphabet 〉 , &c. is to be ſeriouſly weighed, God many times lets the Thief take away, and the Moth conſume that which is injuriouſly and unmercifully with-held from the poor.

Before I leave this Uſe, I am ſorry that any who go for honeſt men, ſhould be brought into the Inditement; I mean, that any Profeſſors ſhould be impeached as guilty of this ſin of covetouſneſs and unmercifulneſs. Sure I am Gods Elect, put on bowels, Col. 3.12. I tell you, theſe devout Miſers are the reproach of Chriſtianity; they are wens and ſpots in the face of Religion. I remember Aelian in his Hiſtory, reports that in India there is a Griffin having four feet and wings, his Bill like

the Eagles; '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.

8 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

〈 in non-Latin alphabet 〉

ſeu,

〈 in non-Latin alphabet 〉 ſignifies one that is empty, or drawn dry Exhauſtus, opibus attenuatus. Druſius. . So the

poor are exhauſted of their ſtrength, beauty, ſubſtance, like Ponds they are dryed up; therefore let them be filled again with the ſilver ſtreams of Charity. The poor are tanquam in Sepulchro, as it were in the Grave, the comfort of their life is buried; Oh Chriſtians, help with your merciful hands to raiſe them out of the Sepulchre: God ſendeth his ſprings into the vallies, Pſal. 104.10. Let the ſprings of your liberality run among the vallies of poverty; your ſweeteſt and moſt benigne influences ſhould fall upon the lower grounds: What is all your ſeeming devotion without bounty and mercifulneſs? I have known many ſaith Baſil, pray and faſt, but relieve not ſuch as are in diſtreſs; they are for a zeal that will put them to no charges

〈 in non-Latin alphabet 〉 . 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 liberalitySi deſit charitas, fruſtra habentur caetera. Aug. ; ſowe

your golden ſeed; in this ſenſe it is lawful to put out your money to uſe, when you lay it out for good uſes: Remember that excellent ſaying of Saint Auſtin, Give thoſe things to the poor which you cannot keep,Da quod non potes retinere, ut recipias quod non potes ami •

tere. that you may receive thoſe things which you cannot loſe †. There are many occaſions of exerciſing your mercifulneſs. Pauper ubique jacet. — Hear the Orphans cry, pity the Widows tears. Some there are who want employment, it would do well to ſet their Wheel a going: Others, who are paſt employment; be as eyes to the blind, and feet to the lame: Some, whole Families are ſinking, if ſome merciful hand doth not help to ſhore them up. Before I preſs Arguments to liberality and munificence, there are three Objections lie in the way which I ſhall endeavour to remove.

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

Anſw.

Anſw. Let Baſil anſwer this: Wells (ſaith he) which have their water drawn, ſpring ever more freely

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

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

Anſw. If you cannot do ſo much,

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

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

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

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

is in want, yet thou mayſt ſtir up others to help him; thou mayſt blow the Sails of their affections, cauſing them to ſhew mercy, and ſo mayſt help thy brother by a Proxy.

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

Arg. 1 1. To be diffuſively good, is the great end of our Creation. Eph. 2.10. Created in Chriſt Jeſus to good works. Every creature anſwers the end of its Creation; the Star ſhines, the Bird ſings, the Plant bears; the end of life is ſervice

〈 in non-Latin alphabet 〉 . 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

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

1. What temporal mercies have you received! every time you draw your breath, you ſuck in mercy; every

bit of bread you eat, the hand of mercy carves it to you; you never drink but in a golden Cup of mercy.

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

〈 in non-Latin alphabet 〉 ; 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

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 bodyPars eſt propter totum.: The members do by a Law of equity and ſympathy contribute one to another; the eye conveys light to the body, the heart blood, the head ſpirits; that is a dead member in the body, which doth not communicate to the reſt. Thus it is in the body Politick; let no man think it is too far below him to mind the wants and neceſſities of others; it is pity but that hand ſhould be cut off which diſdains to pluck a thorn out of the foot. It is ſpoken in the honour of that Renowned Princeſs, the Empereſs of Theodoſius the great, that ſhe did her ſelf viſit the ſick, and prepare relief for them with her own Imperial hands.

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

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

1. Our Lord Chriſt, a great Example of charity, he was not more full of merit than bounty. Trajan the Emperour did rend off a piece of his own Robe to wrap

his ſouldiers wounds. Chriſt did more, he rent his fleſh, he made a medicine of his body and blood to heal us, Iſa. 53.5. by his ſtripes ye are healed. Here was a pattern of charity without a parallel

〈 in non-Latin alphabet 〉 . Greg. Myſſen..

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

3. Let me tell you of Heathens; I have read of Titus Veſpaſian, he was ſo inured to works of mercy, that remembring he had given nothing that day, cried out, diem perdidi, I have loſt a day. '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

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

〈 in non-Latin alphabet 〉 . 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 TreaſuryManus pauperis eſt Chriſti gazophylacium. Chryſolog. , and there is nothing loſt that is put there. Quicquid in terra jacenti porrigitis, ſedenti in caelo datis. The text ſaith the merciful

ſhall obtain mercy; in the Greek it is 〈 in non-Latin alphabet 〉 , they ſhall be bemercified. What is it we need moſt? is it not mercy? pardoning, and ſaving mercy? What is it we deſire moſt on our death-bed? is it not mercy? Thou that ſheweſt mercy, ſhalt find mercy; thou that poureſt in the oyle of compaſſion to others, God will pour in the golden oyle of ſalvation into thee, Matth. 7.2. The Shunamite woman ſhewed mercy to the Prophet, and ſhe received kindneſſe from him another way, 2 Kings 4. She welcommed him to her houſe, and he reſtored her dead child to life; they that ſow mercy, ſhall reap in kind, they ſhall obtain mercy; ſuch is the ſweetneſſe and mercifulneſſe of Gods nature, that he will not ſuffer any man to be a loſer. No kindneſſe ſhewed to him ſhall be unregarded or unrewarded. God will be in no mans debt for a cup of cold water, he ſhall have a draught of Chriſts warme blood to refreſh his ſoul, Heb. 6.10. For, God is not unrighteous to forget your work and labour of love which you have ſhewed toward his name, in that you have miniſtred to the Saints, &c. Gods mercy is a tender mercy, a pure mercy, a rich mercy; mercy ſhall follow and overtake the merciful man; he ſhall be rewarded

1. In this life. 2. In the life to come.

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

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

2. Bleſſed in his name. Pſal. 112.6. He ſhall be had in everlaſting remembrance. When the Niggards

name ſhall rot, the name of a merciful man ſhall be embalmed with honour, and give forth its ſcent as the wine of Lebanon.

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

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

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

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

2. The merciful man ſhall be rewarded in the life to come. Ariſt. Rhet. Ariſtotle joyns theſe two together, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , liberality and utility. God will reward the merciful man hereafter, though not for his works, yet according to his works. Revel. 20.12. I ſaw the dead, ſmall and great ſtand before God, and the Books were

opened, and the dead were judged out of thoſe things which were written in the books according to their works. As God hath a bottle to put our tears in, ſo he hath a book to write our alms in; as God will put a vail over his peoples ſins, ſo he will in free-grace ſet a Crown upon their works: The way to lay up, is to lay out; other parts of our Eſtate is left behind Eccl. 2.18, 19.; but that which is given to Chriſts poor, is hoarded up in heaven; that is a bleſſed kind of giving, which though it makes the purſe lighter, it makes the Crown heavier.

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

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

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

9 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-waterNon 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 forcingBeneficium 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 SacriledgeQui male part • diſpergit, injuſt ••

ejus manet in ſaecu lum. Muſcul.

Iſa. 61.8. For I the Lord love judgement, I hate robbery for burnt-offering. He that ſhall build an Almes-houſe or Hoſpital with goods ill gotten, diſplays the Enſign of his pride, and ſets up the Monument of his ſhame.

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

1. Do all in Chriſt; labour that your perſons may

be in Chriſt. — We are accepted in him, Epheſ. 1.6. Origen, Chryſoſtom, and Peter Martyr affirm, that the beſt works not ſpringing from faith are loſt. The Pelagians thought to have poſed Auſtin with that queſtion, Whether it was ſin in the Heathen to cloath the naked? Auſtin anſwered rightly, The doing of good is not in it ſelf ſimply evil, but proceeding of infidelity it becomes evilNon 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 OliveFaciunt 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

〈 in non-Latin alphabet 〉 . 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. ,

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 RenownBurt. 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

〈 in non-Latin alphabet 〉 . 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, and that comes under a double notion. 1. Give to thoſe who are in moſt need; raiſe the Hedge where it is loweſt; feed the Lamp which is going out. 2. Give to thoſe who may probably be

more ſerviceable; though we beſtow coſt and dreſſing upon a weak Plant, yet not upon a dead Plant; breed up ſuch as may help to build the houſe of Iſrael, Ruth 4.11. that may be Pillars in Church and State, not Cater-pillars, making your charity to bluſh.

2. Diſcretion in giving Alms, is in taking the fit ſeaſon: Give to charitable uſes in time of health and proſperity; diſtribute your ſilver and gold to the poor, before the ſilver cord be looſed, or the golden bowle be broken, Eccleſ. 12.6. Qui cito dat, bis dat; make your hands your executors; not as ſome, who do reſerve all they give till the Term of life is ready to expire; and truly, what is then beſtowed, is not given away, but taken away by death; '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 〈 in non-Latin alphabet 〉 , 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.

1 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

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.

2 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,

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.

3 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.

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 ignoranceNon modo ducem non quaerunt ſed oblatum reſpuunt. Bern. , they hug their diſeaſe, Job 21.14. 2 Pet. 3.5. Ignorant minds are impure, there is no going to heaven in the dark.

2. That heart is impure, which ſees no need of purity.

Revel. 3.17. I am rich, and have need of nothing. Not to be ſenſible of a diſeaſe, is worſe than the diſeaſe; you ſhall hear a ſick man ſay, I am well, I ayle nothing; there are ſome who need no Repentance, Luk. 15.7. Some ſinners are too well to be cured; heart-purity is as great a wonder to a natural man, as the new-birth was to Nicodemus, Joh. 3.4. '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 in his heart. Pſal. 66.18. If I regard iniquity in my heart, the Lord will not hear me. In the Original it is, 〈 in non-Latin alphabet 〉 if I look upon ſin; that is, with a luſtful look; ſin-regarding is inconſiſtent with heart-purity.

Queſt. What is it to regard iniquity? Queſt.

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

2. To regard iniquity, is to delight in iniquity. A child of God, though he ſins, yet he doth not take a complacency in ſin. Rom. 7.15. What I hate, that do I; but impure ſouls make a recreation of ſin. 2 Theſ. 2.12.

They had pleaſure in unrighteouſneſs. Never did one feed with more delight on a diſh he loves, than a wicked man doth upon the forbidden fruit. This delight ſhews the will is in the ſin. Et voluntas eſt regula, & menſura actionis.

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

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

5. He is ſaid to regard ſin, that doth not regard the threatnings of God againſt ſin. We read of ſeven thunders uttering their voyce, Rev. 10.3. How many thunders in Scripture utter their voyce againſt ſin. Pſal. 68.21. God ſhall wound the hairy ſcalp of ſuch an one as goes on ſtill in his Treſpaſſes. Here is a thundering Scripture, but ſinners fear not this thunder; let a Miniſter

come as a Boanerges, cloathed with the ſpirit of Eliah, and denounce all the curſes of God againſt mens ſins, they regard it not, they can laugh at the ſhaking of a Spear Job 41.29.; this is to regard iniquity, and doth argue an impure heart.

4. An unbelieving heart is an impure heart. The Scripture calls it expreſly 〈 in non-Latin alphabet 〉 , 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 the lye upon God; it calls in queſtion his powerPſa. 78.19, 20., mercy, truth. 1 John 5.10. He that believeth not, hath made God a lyar. And can a greater affront be caſt upon the God of glory? 2. It makes us truſt to ſecond cauſes, which is a ſetting the creature in the room of God. 2 Chron. 16.12. Aſa in his diſeaſe ſought not to the Lord, but to the Phyſitians. He relied more on the Phyſitian, than upon God. Saul ſeeks to the Witch of Endor. O high affront, to lean upon the Reed, and neglect the Rock of Ages!

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

3. Unbelief breeds hypocriſie: Atheiſts believe not that God is a jealous God, and will call them to account; therefore it is they put on a Mask of Religion, and are

Saints in jeſt, that they may play the Divel in earneſt. 2 Tim. 3.4, 5. They pretend God, but Self is the Idol they worſhip; like Batge-men, they look one way, and row another. The unbeliever is the greateſt hypocrite.

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

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

5. A covetous heart is an impure heart; the Earth is the moſt impure Element; the purity of the heart lies in the ſpirituality of it; and what more oppoſite to ſpiritualneſs, than earthineſs? Covetouſneſs is the root of all evil, 1. Tim. 6.10.

— Quid non mortalia pectora cogit

Hor.Auri ſacra fames?—

1. Covetouſneſs is the root of diſcontent: Why do

any repine at their condition, but becauſe they think they have not enough? The Greek word for covetouſneſs, 〈 in non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 , Truce-breakers. For love of money men will take a falſe Oath, and break a juſt Oath. He that lives a Midas, will dye a Perjurer.

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

7. It is the root of Fraud and Cozenage in dealings:

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

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

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

4 SECT. 4.

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

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

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

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

2. A ſincere heart is willing to come under a trial, Pſal. 139.23. Search me O God, and try me; That mettal is to be ſuſpected which men are afraid to bring to the Touch-ſtone; a ſound heart likes the Touch-ſtone of the

Word; he is for a ſearching Miniſtry. Hypocrites are veritatis lucifugae Tertul., they flie from that light which would diſcover ſin; they hate that Phyſick of the Word which meeting with their ill humours, begins to make them ſick, and trouble their conſcience. A gracious ſoul loves that preaching beſt which makes an Heart-Anatomy.

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

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

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

God or Angels? A gracious ſoul is ſo in love with purity, that he prizeth a pure heart above all bleſſings.

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

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

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

1. He may forbear ſin; as one may hold his breath while he dives under water, and then take breath again: And a man may forbear ſin: 1. For want of occaſion; The Gun-powder makes no noiſe till the fire be put to it; the Clock ſtands ſtill till the Weights are put on. Let a tentation come, which is like the hanging on of the Weights, and the heart goes as faſt in ſin as ever. 2. He may forbear ſin, formidine poenae, for fear. A man forbears a Diſh he loves, for fear it ſhould bring his diſeaſe upon him of the ſtone or gout. There is a conflict in a ſinner between the paſſion of deſire and fear. Deſire

ſpurs him on to ſin, but fear as a Curben-bit checks him; nor is it the crookedneſs of the Serpent he fears, but the ſting of the Serpent. 3. He may forbear ſin out of a deſign; he hath a plot in hand, and his ſin might ſpoile his plot. Some rich heir would flie out in exceſs, but he carries it fair to prevent a cutting off the Entail. How good was Joaſh while Jehoiada the Prieſt lived! Prudence as well as Conſcience may reſtraine from ſin.

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

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

4. A pure heart avoids the appearance of evil. 1 Theſ. 5.22. Abſtain,

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

1. In regard of himſelf, and that two ways. 1. Becauſe the appearance of evil is oftentimes an occaſion of evil. Effeminate Daliance is an appearance of evil, and many times occaſions evil. Had Joſeph been familiar with his Miſtriſs in a wanton, ſporting manner, he might in time have been drawn to commit folly with her. Some out of Novelty and Curioſity have gone to hear Maſs, and afterwards have lent the Idol not only their ear, but their knee. In our times are there not many who have gone with itching ears into Sectarian company, and have

come home with the plague in their head? When Dinah would be gadding, ſhe loſt her chaſtity, Gen. 34.2. A pure heart fore-ſeeing the danger, avoids the appearance of evil: '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 doOpera 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 forbear1 Cor. 10.25, 28.. For when we ſin againſt the Brethren, and wound their weak conſcience, we ſin againſt Chriſt, 1 Cor. 8.12. The weak Chriſtian is a member of Chriſt, therefore the ſinning againſt a member, is a ſinning againſt Chriſt.

4. A pure heart avoids the very appearance of evil in regard of the wicked. The Apoſtle would have us walk

wiſely, 〈 in non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 , as the very Schools of Errour. Oh avoid the appearance of evil; the Apoſtle bids us to follow thoſe things which are 〈 in non-Latin alphabet 〉 , of good report, Phil. 4.8.

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

1. Preparing the heart before a duty: An unholy heart cares not how it ruſheth upon an Ordinance, it comes without preparation, and goes away without profit: The pure heart is a prepared heart; it dreſſeth it ſelf before it

comes to a Duty, by Examination and Ejaculation: When the Earth is prepared, then it is fit to receive the ſeed; when the Inſtrument is prepared and tuned, it is fit for Muſick.

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

3. Outward reverence: Purity of heart will expreſs it ſelf by the reverend geſture of the body, the lifting up of the eye and hand, the uncovering the head, the bending the knee. Conſtantine the Emperour did bear great reverence to the Word. When God gave the Law, the Mount was on fire, and trembled, Exod. 19.18. The reaſon was, that the people might proſtrate themſelves more reverently before the Lord. The Ark wherein the Law was put, was carried upon bars, that the Levites might not touch it: Exod. 25.11, 14. To ſhew what reverence God would have about holy things. Sitting in prayer (unleſs in caſe of weakneſs) and having the Hat half on in prayer, is a very undecent, irreverent practice; let ſuch as are guilty reform it. We muſt not only offer up our ſouls, but our bodies, Rom. 12.1. The Lord takes notice what poſture and geſture we uſe in his worſhip:

If a man were to deliver a Petition to the King, would he deliver it with his Hat half on? The careleſs irreverence of ſome would make us think they did not much regard whether God heard them or no. We are run from one extream to another; from ſuperſtition to unmannerlineſs. Let Chriſtians think of the dreadful Majeſty of God who is preſent: Gen. 28.17. How dreadful is this place? this is none other but the houſe of God, and this is the gate of heaven. The bleſſed Angels cover their faces, crying, Holy, holy, Iſa. 6.1. An holy heart will have an holy geſture.

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

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

2. He walks with God, Gen. 6.9. He is ſtill doing

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

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

1. Let others reproach purity, he loves it; as David, when he danced before the Ark, and Michal ſcoffed; if (ſaith he) this he to be vile, I will yet be more vile, 2 Sam. 6.22. So ſaith a pure heart, If to follow after holineſs be to be vile, I will yet be more vile. Let water be ſprinkled upon the fire, it burns the more: The more others deride holineſs, the more doth a gracious ſoul burn in love and zeal to it. If a man had an inheritance befallen him, would he be laughed out of it? what is a Chriſtian the worſe for anothers reproach? '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

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.

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

1. In reſpect of our ſelves: Till the heart be pure, all our holy things are polluted; they are ſplendida peccata: Titus 1.15. To the unclean all things are unclean; their offering is unclean. Under the Law, if a man who was unclean by a dead body, did carry a piece of holy fleſh in his skirt, the holy fleſh could not cleanſe him, but he polluted that: Hag. 2.12, 13. He who had the Leproſie, whatever he touched was unclean; if he had touched the Altar or Sacrifice, the Altar had not cleanſed him, but he had defiled the Altar; A foul hand defiles the pureſt water; an impure heart defiles Prayers, Sacraments;

he drops poyſon upon all. A pure ſtream running through muddy ground is polluted; the holieſt Ordinances are ſtained running through an impure heart. A ſinners works are called opera mortua, dead works, Hebr. 6.1. And thoſe works which are dead, cannot pleaſe God; a dead wife cannot pleaſe her husband.

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

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

4. In regard of the Saints glorified. They are pure, being refined from all lees and dregs of ſin. Their title is, ſpirits of juſt men made perfect, Heb. 12.23. Now what ſhould profane ſpirits do among ſpirits made perfect? I tell you, if you who wallow in your ſins, could come near

God and Angels, and ſpirits of men made perfect, and have a ſight of their luſtre, you would ſoone wiſh your ſelves out of their company; as a man that is dirty, and in his rags, if he ſhould ſtand before the King and his Nobles, and ſee them gliſtering in their cloth of gold, and ſparkling with their jewels, he would be aſhamed of himſelf, and wiſh himſelf out of their preſence.

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

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

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

it doth diſtinguiſh him from a formal profeſſor.

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

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

6. God is good to the pure in heart, Pſal. 73.1. God is good to Iſrael, even to ſuch as are of a clean heart. We

all deſire that God ſhould be good to us; '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 ſalvationIſta quae putatur poena fit medicina. Hier. ; who then would not be pure in heart? God is good to ſuch as are of a clean heart.

7. Heart purity makes way for heaven; the pure in heart ſhall ſee God. Happineſs is nothing but the quinteſſence of holineſs; purity of heart is heaven begun in a man; holineſs is called in Scripture the anointing of God, 1 John 2.27. Solomon was firſt anointed with the holy oyle, and then he was made King, 1 Kings 1.39. The people of God are firſt anointed with the oyle of the Spirit, and made pure in heart, and then the Crown of glory is ſet upon their head

〈 in non-Latin alphabet 〉 . Macar.: And is not purity to be highly valued? it lays a Train for glory; purity of heart, and ſeeing of God, are linked together.

8. The examples of thoſe who have been eminent for heart-purity; the Lord Jeſus was a pattern of purity. John 8.46. Which of you convinceth me of ſin? in this we are to imitate Chriſt; we are not to imitate him in raiſing the deadNon mundos fabricare, non mortuos ſuſci

• ere. Aug. , or in working miracles, but in being holy, 1 Pet.

1.16. Beſides, this golden pattern of Chriſt, we are to write after the fair copy of thoſe Saints who have been of a Dove like purity. David was ſo pure in heart, that he was a man after Gods heart; Abraham ſo purified by faith, that he was one of Gods Cabinet-counſelGen. 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 themStabilitatem habuerunt in fide, ſanctitatem in opere.; therefore as Caeſar wiſhed he had ſuch Souldiers as were in the time of Alexander the great; ſo we may wiſh we had ſuch Saints as were in the Primitive times; ſo juſt were they in their dealings, ſo decent in their attire, ſo true in their promiſes, ſo devout in their Religion, ſo unblameable in their lives, that they were living Sermons, walking Bibles, real Pictures of Chriſt, and did help to keep up the credit of godlineſs in the world.

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

6 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 〈 in non-Latin alphabet 〉 ; all the legal waſhings and purifications were but Types and Emblems, repreſenting Chriſts blood; this blood layes the ſoul a whitening.

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

〈 in non-Latin alphabet 〉 . 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 AireVentus aerem expurgat.; when the Aire by reaſon of foggy vapours is unwholſome, the wind is a Fan to winnow and purifie it. Thus when the vapours of ſin ariſe in the heart, vapours of pride and covetouſneſs, earthly vapours, the Spirit of God ariſeth and blows upon the ſoul, and ſo purgeth away theſe impure vapours. The Spouſe in the Canticles prays for a Ga • e of the Spirit, that ſhe might be made pure, Cant. 4.16.

3. The Spirit is compared to water. John 7.38, 39. He that believeth on me, out of his belly ſhall flow Rivers of living water, but this ſpake he of the Spirit: The Spirit is like water, not only to make the ſoul fruitful, (for it cauſeth the deſert to bloſſome as the Roſe,

Iſa. 32.15. Iſa. 35.1. But the Spirit is like water to purifie: Whereas before the heart of a ſinner was unclean, and whatever he touch'd had a tincture of impurity, Num. 19.22. when once the Spirit comes into the heart, it doth with its continual ſhowres and lavors waſh off the filthineſs of it, making it pure, and fit for the God of the ſpirits to dwell in.

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

Queſt.

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

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

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

Iſa. 57.20. The freſh waters running among the ſalt, taſte brackiſh.

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

7. Wait at the poſts of Wiſdoms doors, Reverence the Word preached; the Word of God ſuck'd in by faithHebr. 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 denyLudit Deum, qui ore petit quod corde negligit.: We pray, as if we cared not whether God heard us or no. Oh Chriſtian, be earneſt with God for a pure heart; lay thy heart before the Lord, and ſay, Lord, Thou who haſt given me an heart, give me a pure heart.

My heart is good for nothing as it is, it defiles every thing it toucheth. Lord, I am not fit to live with this heart, for I cannot honour thee; nor to dye with it, for I cannot ſee thee; oh purge me with Hyſop; let Chriſts blood be ſprinkled upon me, let the Holy Ghoſt deſcend upon me, Create in me a clean heart O God. Thou who biddeſt me give thee my heart, Lord, make my heart pure, and thou ſhalt have it.

2 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.

3 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

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.

4 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

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.

1 SECT. 1.

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

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

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

Anſw. Peace with men muſt have this double limitation.

1. The peace a godly man ſeeks, is not to have a league of amity with ſinners; though we are to be at peace with their perſons, yet we are to have war with their ſins; we are to have peace with their perſons as they are made in Gods image; but to have war with their ſins as they have made themſelves in the Divels image: David was for peace, Pſal. 120.7. but he would not ſit upon the Ale-bench with ſinners, Pſal. 26.4, 5. Grace teacheth good nature; we are to be civil to the worſt, but not twiſt into a cord of friendſhip; that were to be Brethren in iniquity. Eph. 5.11. Have no fellowſhip with the unfruitful works of darkneſs. Jehoſhaphat (though a good man) was blamed for this, 2 Chron. 19.2. Shouldſt thou help the ungodly, and love them that hate the Lord? The fault

fault was not that he entertained civil peace with Ahab; but that he had a league of friendſhip, and was aſſiſtant to Ahab, when he went contrary to God; therefore there was wrath upon Jehoſhaphat from the Lord, Ver. 2. We muſt not ſo far have peace with others, as to endanger our ſelves: If a man hath the plague, we will be helpful to him, and ſend him our beſt Receits, but we are careful not to have too much of his company, or ſuck in his infectious breath: So we may be peaceable towards all, nay helpful; pray for them, councel them, relieve them; but let us take heed of too much familiarity, leſt we ſuck in their infection: In ſhort, we muſt ſo make peace with men, that we do not break our peace with conſcience: Hebr. 12.14. Follow peace and holineſs; we muſt not purchaſe peace with the loſs of holineſs.

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

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

of truth; rather let peace go than truth; the Martyrs would rather loſe their lives, than let go the truth.

2 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!

—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.

3 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.

1. A peaceable ſpirit ſeems to be agreeable to the natural frame and conſtitution; man by nature ſeems to be 〈 in non-Latin alphabet 〉 , 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.

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 〈 in non-Latin alphabet 〉 , there is no joy to the wicked; froward ſpirits do not enjoy what they poſſeſs; but peaceableneſs of ſpirit brings the ſweet Muſick of peace along with it, it makes a calm and harmony in the ſoul; therefore the Pſalmiſt ſaith, it is not only bonum, but jucundum; not only good, but pleaſant to live together in unity, Pſal. 133.1.

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

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

2. God the Son is call'd the Prince of peace, Iſa. 9.6. His name is Emmanuel, God with us, a name of peace; his Office is to be a Mediatour of peace, 1 Tim. 2.5. He

came into the world with a ſong of peace; the Angels did ſing it, Luk. 2.14. Peace on Earth; he went out of the world with a Legacy of peace: John 14.27. Peace I leave with you, my peace I give unto you.

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

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

7. Chriſt not only prayed for peace, but bled for it. Col. 1.20. Having made peace through the blood of his Croſs: Pacem omnimodam; he dyed not only to make peace between God and man, but between man and man. Chriſt ſuffered on the Croſs, that he might cement

Chriſtians together with his blood; as he prayed for peace, ſo he payed for peace; Chriſt was himſelf bound to bring us into the bond of peace.

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

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

ſtones of it appear goodly, when they are cemented together in peace and unity.

10. Unpeaceableneſs of ſpirit is to make Chriſtians turn Heathens; 'tis the ſin of the Heathens, 〈 in non-Latin alphabet 〉 , 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. 〈 in non-Latin alphabet 〉 , 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?

4 SECT. 4.

Queſt. HOW ſhall we attain to peaceableneſs?

1. Take heed of thoſe things which

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

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

2. Take heed of inward lets to peace.

As 1. 〈 in non-Latin alphabet 〉 , ſelf-love. 2 Tim. 3.2. Men ſhall be lovers of themſelves: And it follows, they ſhall be 〈 in non-Latin alphabet 〉

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. 〈 in non-Latin alphabet 〉 , Pride. Prov. 28.25. He that is of a proud heart, ſtirreth up ſtrife. Pride and Contention like Hippocrates Twins, are both born at once. A proud man thinks himſelf better than others, and will contend for

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

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

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

As, 1. Faith; faith and peace keep houſe together; faith believes the Word of God; the Word ſaith, Live

in peace, 2 Cor. 13.11. And aſſoon as faith ſees the King of heavens Warrant, it obeyes; faith perſwades the ſoul that God is at peace; and it is impoſſible to believe this, and live in variance; nouriſh faith; faith knits us to God in love, and to our Brethren in peace.

2. Chriſtian communion: There ſhould not be too much ſtrangeneſs among Chriſtians; the primitive Saints had their 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉

Peace-makers.

5 SECT. 5.

Doctr. 2 THAT all good Chriſtians ought to be peace-makers; Doctr. 2 they ſhould not only be

peaceable themſelves, but make others to be at peace; as in the body, when a joynt is out, we ſet it again; ſo it ſhould be in the body Politick: When a garment is rent, we ſowe it together again; when others are rent aſunder in their affections, we ſhould with a ſpirit of meekneſs ſow them together again: Had we this excellent skill, we might glue and unite diſſenting ſpirits. I confeſs it is oft a thankleſs office to go about to reconcile differences

〈 in non-Latin alphabet 〉 . 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

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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 peaceUnitatem 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

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

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 GodTranquillus Deus, tranquilli • omnia.; peace in his own boſome; and that is the ſweeteſt Muſick which is made in a mans own breaſt; he ſhall have peace with others; the hearts of all ſhall be united to him; all ſhall honour him, he ſhall be called inſtaurator ruinae, the repairer of the breach, Iſa. 58.12.

To conclude, the peace-maker ſhall dye in peace, he ſhall carry a good conſcience with him, and leave a good name behind him. So I have done with the firſt part of the Text, Bleſſed are the peace-makers. I proceed to the next.

1 SECT. 1.

1. THAT naturally we are not the children of God: We are not born Gods children, but made ſoFacti 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.

2 SECT. 2.

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

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

Queſt. Wherein doth the true nature of Adoption conſiſt?

Anſw. In three things.

1. A Tranſition or Tranſlation from one Family to another. He that is adopted, is taken out of the old Family of the Divel and Hell, Epheſ. 2.2, 3. To which

he was heir apparent, and is made of the family of heaven, of a noble family, Epheſ. 2.19.

〈 in non-Latin alphabet 〉 . God is his Father, Chriſt is his Elder Brother, the Saints Co-heir, the Angels fellow-ſervants in that Family.

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

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

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

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

Col. 1.12. The inheritance of the Saints in light.

1. '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

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

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.

3 SECT. 3.

3. THE third thing is, How we come to be the children of God?

Anſw. There is a double cauſe of our filiation or childſhip.

1. The Cauſa

〈 in non-Latin alphabet 〉 , or impulſive cauſe, is Gods 〈 in non-Latin alphabet 〉 , his free-grace: We were Rebels and Traytors, and what could move God to make ſinners ſons, but free-grace? Epheſ. 1.5. Having predeſtinated us unto the Adoption of children, according to the good pleaſure of his will. Free-grace gave the caſting voyce; Adoption is a mercy ſpun out of the bowels of free-grace; it were much for God to take a clod of earth, and make it a Star; but it is more for God to take a piece of clay and ſin, and inſtate it into the glorious priviledge of ſon-ſhip. How will the Saints read over the Lectures of free-grace in heaven?

2. The Organical or Inſtrumental cauſe of our ſon-ſhip, is faith▪ Baptiſm doth not make us children, that is indeed a badge and livery, and gives us right to many external priviledges; but the thing which makes God take cognizance of us for children, is faith. Gal. 3.26. Ye are all the children of God by faith in Chriſt Jeſus. Before faith be wrought, we have nothing to do with God; we are (as the Apoſtle ſpeaks in another ſenſe) baſtards, and

not ſons, Hebr. 12.7. An unbeliever may call God his Judge, but not his Father. Wicked men may draw near to God in Ordinances, and hope that God will be their Father; but while they are unbelievers, they are baſtards; and God will not Father them, but will lay them at the Divels door: Ye are the children of God by faith; faith doth legitimate us, it confers upon us the title of ſon-ſhip, and gives us right to inherit.

How then ſhould we labour for faith! without faith we are creatures, not children; without faith we are ſpiritually illegitimate; this word illegitimate, is

1. A term of infamy; ſuch as are illegitimate, are looked upon with diſgrace, we call them baſe-born; Thou who doſt ruffle it in thy ſilks and velvets, but art in the ſtate of nature, thou art illegitimate; God looks upon thee with an eye of ſcorn and contempt; thou art a vile perſon, a ſon of the earth, of the ſeed of the ſerpent; the Divel can ſhew as good a Coat of Armes as thou.

2. This word illegitimate imports infelicity and miſery. Perſons illegitimate cannot inherit legally; the Land goes only to ſuch as are lawful heirs; till we are the children of God, we have no right to heaven; and there is no way to be children but by faith; Ye are the children of God by faith.

Here two things are to be diſcuſſed.

1. What faith is: If faith doth inſtate us into ſon-ſhip, it concerns us to know what faith is. There is a two-fold faith.

1. A more lax, general faith. When we believe

the truth of all that is revealed in the holy Scriptures, this is not the faith which doth priviledge us in ſonſhip; the Divels believe all the Articles in the Creed: '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

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 BrethrenHebr. 2.11., and ſo God comes to be our Father.

4 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. The firſt ſign of our heavenly ſon-ſhip, is tenderneſs of heart. 2 Chron. 34.27. Becauſe thy heart was tender. A child-like heart is a render heart; he who before had a flinty, hath now a fleſhy heart: A tender heart is like melting wax to God, he may ſet what ſeal he will upon it; this tenderneſs of heart ſhews it ſelf three wayes.

1. A tender heart grieves for ſin; a child weeps for offending his father, Peter ſhewed a tender heart, when

Chriſt looked upon him, and he remembred his ſin, he wept as a childe. Clemens Alexandrinus ſaith, he never heard a Cock crow, but he weptDa mihi Domine, in hoc exilio, lachrymarum fontem quem ſuper omnem d • litiarum copiam • ſurio. Aug. l. de contrit. cord. : And ſome learned Writers tell us, that by much weeping there ſeemed to be as it were, Channels made in his bleſſed face. The leaſt hair makes the eye weep; the leaſt ſin makes the heart ſmite. Davids heart ſmote him when he cut off the Lap of King Sauls garment? What would it have done if he had cut off his head?

2. A tender heart melts under mercy: Though when God thunders by affliction, the rain of tears doth fall from a gracious eye, yet the heart is never ſo kindly diſſolved, as under the Sun-beams of Gods mercy; ſee how Davids heart was melted with Gods kindneſs. 2 Sam. 7.18. Who am I O Lord God, and what is my houſe, that thou haſt brought me hitherto? there was a gracious thaw upon his heart. So ſaith a childe of God, Lord, who am I? (a piece of duſt and ſin kneaded together) that the orient beams of free-grace ſhould ſhine upon me! Who am I, that thou ſhouldeſt pity me when I lay in my blood, and ſpread the golden wings of mercy over me! The ſoul is overcome with Gods goodneſs, the tears drop, the love flames; mercy hath a melting influence upon the ſoul.

3. A tender heart trembles under Gods threatnings, Pſalm 119.120. My fleſh trembleth for fear of thee, 2 Chron. 34.27. Becauſe thy heart was tender, and thou didſt humble thy ſelf before God, when thou heardſt his words againſt this place, and didſt rend thy clothes, &c. If the father be angry, the child trembles. When Miniſters denounce the menaces and threats of God againſt ſin, tender ſouls ſit in a trembling poſture; this frame of heart God delights in, Iſa. 66.2. To this man will I look, even to him that trembleth at my word; a wicked man

like the Leviathan, is made without fear, Job 41.33. He neither believes the Promiſes, nor dreads the Threatnings; let judgement be denounced againſt ſin, he laughs at the ſhaking of a ſpear; he thinks either that God is ignorant and doth not ſee, or impotent and cannot puniſh; the mountains quake before the Lord, the hills melt, the rocks are thrown down by him, Nahum. 1.5. But the hearts of ſinners are more obdurate than the rocks; an hardned ſinner like Nebuchadnezzar, hath the heart of a beaſt given to him, Dan. 4.16. a child-like heart is a tender heart; the ſtone is taken away.

2. The ſecond ſigne of ſon-ſhip is Aſsimilation, Col. 3.10. Ye have put on the new man which is renewed af-the image of him that created him.

〈 in non-Latin alphabet 〉 ; 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. 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.

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; 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 cauſeJames 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 neceſſaryGeneratus damnatus niſi regeneratus. Auſtin. as ſalvation.

Queſt. How ſhall we know that we have this regenerating work of the Spirit?

Anſw. Two wayes.

1. By the pangs; There are ſpiritual pangs before the new-birth; ſome bruiſings of ſoul; ſome groanings and cryings out, ſome ſtruglings in the heart between fleſh and ſpirit, Acts 2.37. they were prick'd at their heart; The child hath ſharp throws before the birth, ſo it is in the new-birth; I grant the new-birth doth recipere magis &

minus; all have not the ſame pangs of humiliation; yet all have pangs; all feel the hammer of the Law upon their heart, though ſome are more bruiſed with this hammer than others; Gods Spirit is a Spirit of bondage, before it be a Spirit of adoption, Rom. 8.15. What then ſhall we ſay to thoſe who are as much to ſeek about the new-birth as Nicodemus! John 3.4. How can a man be born when he is old, &c? The new-birth is ludibrium impiis, though it be grande myſterium piis; ſome thank God they never had any trouble of ſpirit, they were alwayes quiet. Theſe bleſſe God for the greateſt curſe; it is a ſigne they are not Gods children; the child of grace is alwayes born with pangs.

2. The new-birth is known by the Products, which are three.

1. Senſibility. The infant that is new-born, is ſenſible of the leaſt touch; If the Spirit hath regenerated thee, thou art ſenſible of the ebullitions and firſt riſings of ſin, which before thou didſt not perceive. Paul cries out of the law in his members, Rom. 7.23. The new-born Saint ſees ſin in the root.

2. Circumſpection. He who is born of the Spirit is careful to preſerve grace; he plies the breaſt of Ordinances, 1 Pet. 1.2. he is fearful of that which may endanger his ſpiritual life, 1 John 5.18. he lives by faith, yet paſſeth the time of his ſojourning in fear, 1 Pet. 1.17. This is the firſt work of the Spirit in them who are made children, a regenerating work.

3. The Spirit of God hath a ſupplicating work in the heart: The ſpirit of adoption is a ſpirit of ſupplication, Rom. 8.15. Ye have received the ſpirit of adoption whereby we cry Abba Father. While the child is in the womb it cannot cry: while men lie in the womb of their natural eſtate, they cannot pray effectually, but when they are

born of the Spirit, then they cry Abba Father. Prayer is nothing elſe but the ſouls breathing it ſelf into the boſome of its Father. '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 friendTheodor. in vit. Luth. p. 142.. And Euſebius reports of Conſtantine the Emperour, that everyday he uſed to ſhut up himſelf in ſome ſecret place in his Palace, and there on bended knees did make his devour prayers and ſoliloquies to God; Gods Spirit tunes the ſtrings of the affections, and then we make melody in prayer. For any to ſay in deriſion, you pray by the Spirit, is a blaſphemy againſt the Spirit: it is a main work of the Spirit of God in the hearts of his children to help them to pray, Gal. 4.6. Becauſe you are ſons, God hath ſent the ſpirit of his Son into your hearts, Crying, Abba Father.

Queſt. But many of the children of God have not ſuch abilities to expreſſe themſelves in prayer; how then doth the Spirit help their infirmities.

Anſw. Though they have not alwayes the gifts of the Spirit in prayer, yet they have the groans of the Spirit, Rom. 8.26. Gifts are the Ornament of prayer, but not the life of prayer. A carcaſs may be hung with jewels. Though the Spirit may deny fluency of ſpeech, yet it gives fervency of deſire, and ſuch prayers are moſt prevalent. The prayers which the Spirit indites in the hearts of Gods children, have theſe three-fold qualifications.

1. The prayers of Gods children are believing prayers: Prayer is the key, Faith is the hand that turns it; Faith feathers the Arrow of prayer, and makes it pierce

the Throne of grace. Matth. 21.22. Whatever you ſhall ask in prayer believing, ye ſhall receive. Whereupon ſaith Hierom Non orarem, niſi crederem., I would not preſume to pray, unleſs I bring faith along with me; to pray, and not believe, is (as one ſaith) a kind of jeer offered to GodIrriſio 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 angryThucyd.; 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 〈 in non-Latin alphabet 〉 ,Verbis addita verbalia apud Hebraeus vehementiam ſignificant. Grot. , IN PRAYING HE PRAYED; that is, he did it with vehemency†; in prayer the heart muſt boyle over with heat of affection: Prayer is compared to groans unutterable Rom. 8.26., it alludes to a woman that is in pangs. We ſhould be in pangs when we are travelling for mercy; ſuch prayer commands God himſelf, Iſa. 45.11.

3. The prayers of Gods children are heart-cleanſing prayers, they purge out ſin; many pray againſt ſin, and ſin againſt prayer; Gods children do not only pray againſt ſin, but pray down ſin.

3. The Spirit of God hath a witneſsing work in the heart; Gods children have not only the influence of the Spirit, but the witneſs. Rom. 8.16. The Spirit itſelf beareth witneſs with our ſpirit, that we are the children of God. There is a three-fold witneſs a child of God hath; the witneſs of the Word, the witneſs of Conſcience, the witneſs of the Spirit; the Word makes the major Propoſition; He who is in ſuch a manner qualified, is a childe of God. Conſcience makes the minor; but Thou art ſo divinely qualified; the Spirit makes the concluſion, therefore Thou art a child of God; The Spirit joyns with the witneſs of Conſcience. Rom. 8.16. The Spirit witneſſeth with our ſpirits: The Spirit teacheth Conſcience to ſearch the Records of Scripture, and finde its evidences for heaven, it helps conſcience to ſpell out its name in a promiſe; it bears witneſs with our ſpirit.

Queſt.

Queſt. But how ſhall I know the witneſs of the Spirit from a deluſion?

Anſw.

Anſw. The Spirit of God always witneſſeth according to the Word, as the Eccho anſwers the voyce. Enthuſiaſts ſpeak much of the Spirit, but they leave the Word: That inſpiration which is either without the Word, or againſt it, is an impoſture. The Spirit of God did indite the Word, 2 Pet. 1.21. Now if the Sp • rit ſhould witneſs otherwiſe than according to the Word, the Spirit ſhould be divided againſt it ſelf, it ſhould be a ſpirit of contradiction, witneſſing one thing for a truth in the Word, and another thing different from it in a mans conſcience.

4. The fourth ſign of Gods children, is, Zeal for God; they are zealous for his Day, his Truth, his Glory; they who are born of God, are impatient of his diſhonour. Moſes was cool in his own cauſe, but hot in Gods; when the people of Iſrael had wrought folly in

the golden Calf, he breaks the Tables: When Saint Paul ſaw the people of Athens given to Idolatry, his ſpirit was ſtirred in him, Acts 17.16. In the Greek it is 〈 in non-Latin alphabet 〉 , 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

〈 in non-Latin alphabet 〉 .. Let not Miniſters be either ſhaken with fear, or ſeduced with flattery; God never made Miniſters to be as falſe glaſſes, to make bad faces look fair; for want of this fire of zeal, they are in danger of another fire, even the burning lake, Rev. 21.8. into which the fearful ſhall be caſt.

5. Thoſe who are Gods children, and are born of

God, are of a more noble and celeſtial ſpirit than men of the world; they minde 〈 in non-Latin alphabet 〉 , things above Col. 3.2.: 1 John 5.4. Whatſoever is born of God,

〈 in non-Latin alphabet 〉 , overcometh the world. The children of God live in an higher Region, they are compared to Eagles, Iſa. 40.31. in regard of their ſublimeneſs and heavenly-mindedneſs; their ſouls are fled aloft, Chriſt is in their heart. Col. 1.27. and the world is under their feet, Rev. 12.1. Men of the world are ever tumbling in thick clay; they are terrae filii; not Eagles, but Earth-worms; the Saints are of another ſpirit, they are born of God, and walk with God, as the childe walks with the father. Noah walked with God, Gen. 6.9. Gods children ſhew their high Pedigree in their heavenly Converſation, Phil. 3.21.

6. Another ſign of Adoption, is love to them that are children. Gods children are knit together with the bond of love; as all the members of the body are knit together by ſeveral nerves and ligaments: If we are born of God, then we love the brotherhood, 1 Pet. 2.17. Idem eſt motus animae in imaginem & rem; he that loves the perſon, loves the picture: The children of God are his walking pictures; and if we are of God, we love thoſe who have his Effigies and Pourtraiture drawn upon their ſouls: If we are born of God, we love the Saints notwithſtanding their infirmities; Children love one another, though they have ſome imperfections of nature, a ſquint-eye, or a crooked back. We love gold in the Oar, though it have ſome droſſineſs in it; the beſt Saints have their blemiſhes: We read of the ſpot of Gods children, Deutr. 32.5. A Saint in this life, is like a fair face with a ſcar in it: If we are born of God, we love his children though they are poor; we love to ſee the image and picture of our father, though hung in never ſo poor a

Frame; we love to ſee a rich Chriſt in a poor man.

And if we are children of the Higheſt, we ſhew our love to Gods children,

1. By prizing their perſons above others: He who is born of God, honoureth them that fear the Lord, Pſal. 15.4. The Saints are the dearly beloved of Gods ſoul, Jerem. 12.7. They are his jewels, Mal. 3.17. They are of the true blood-royal; and he who is divinely adopted, ſets an higher eſtimate upon theſe, than upon others.

2. We ſhew our love to the children of God, by prizing their company above others. Children love to aſſociate and be together; the communion of Saints is precious. Chriſts Doves will flock together in company; pares cum paribus, &c. Pſal. 119.63. I am a companion of all them that fear thee; though a childe of God is courteous to all1 Pet. 3.8.; We read that Abraham bowed himſelf to the children of Heth, Gen. 23.7. A childe of God hath a love of civility to all, but a love of complacency only to ſuch as are fellow-heirs with him of the ſame inheritance.

By this perſons may try their Adoption; it appears plainly that they are not the children of God, who hate thoſe that are born of God; they ſoile and black the ſilver wings of Chriſts Doves, by their aſperſive reproaches; they cannot endure the ſociety of the Saints. As Vultures hate ſweet ſmells, and are killed with them; ſo the wicked love not to come near the godly, they cannot abide the precious perfume of their graces; they hate theſe ſweet ſmells; it is a ſign they are of the Serpents brood, who hate the ſeed of the woman.

7. The ſeventh ſign of Gods children, is, to delight to be much in Gods preſence. Children love to be in

the preſence of their father; where the King is, there is the Court; where the preſence of God is, there is Heaven; God is in a ſpecial manner preſent in his Ordinances, they are the Ark of his preſence: Now if we are children, we love to be much in holy duties; in the uſe of Ordinances we draw near to God, we come into our Fathers preſence; in prayer we have ſecret conference with God; the ſoul while it is praying, is as it were parlying with God. In the Word we hear God ſpeaking from heaven to us; and how doth every childe of God delight to hear his Fathers voyce! In the Sacrament God kiſſeth his children with the kiſſes of his lips; he gives them a ſmile of his face, and a privy-ſeal of his love; oh it is good to draw near to God, Pſal. 73.28. It is ſweet being in his preſence; every true child of God ſaith, a day in thy Courts is better than a thouſand, Pſal. 84.10. Slighters of Ordinances are none of Gods children, becauſe they care not to be in his preſence; they love the Tavern better than the Temple. Cain went out from the preſence of the Lord, Gen. 4.16. not that he could go out of Gods ſight, Pſal. 139.7. but the meaning is, Cain went from the Church of God, where the Lord gave viſible ſigns of his preſence to his people.

8. The eighth ſign, is, compliance with the will of our heavenly Father. A child-like heart anſwers to Gods call, as the eccho anſwers to the voyce; it is like the flower that opens and ſhuts with the Sun; ſo it opens to God, and ſhuts to Tentation; this is the Motto of a new-born Saint, Speak Lord, thy ſervant hears, 1 Sam. 3.9. When God bids his children pray in their Cloſets, mortifie ſin, ſuffer for his Name, they are ambitious to obey, they will lay down their lives at their Fathers call. Hypocrites court God, and ſpeak him fair, but refuſe to go on his errand; they are not children, but rebels.

9. The laſt ſign is, He who is a childe of God, will labour to make others the children of God; the holy ſeed of grace propagates, Gal. 4.19. Phil • m. 10. He who is of the ſeed-Royal, will be ambitiouſly deſirous to bring others into the Kindred. Art thou divinely adopted, thou wilt ſtudiouſly endeavour to make thy childe a childe of the moſt High. There are two Reaſons why a godly parent will endeavour to bring his childe into the heavenly Kindred.

1. Out of conſcience: A good parent ſees the injury he hath done his childe; he hath conveyed the plague of ſin to him, and in conſcience he will endeavour to make ſome recompence: In the old Law, he that had ſmitten and wounded another, was bound to ſee him healed, and pay for his cure. Parents have given their children a wound in their ſouls, and therefore muſt do what in them lies, by admonition, prayers, tears, to ſee the wound healed.

2. Out of a flaming zeal to the honour of God. He who hath taſted Gods love in Adoption, looks upon himſelf as engaged to bring God all the glory he can; if he hath a childe, or acquaintance that are ſtrangers to God, he would gladly promote the work of grace in their hearts; it is a glory to Chriſt, when multitudes are born to him.

How far are they from being Gods children, who have no care to bring others into the Family of God! Too blame are thoſe Maſters, who mind more their ſervants work, than their ſouls; too blame are thoſe parents, who are regardleſs of their children; they do not drop in principles of knowledge into them, but ſuffer them to have their head; they will let them lye and ſwear, but not ask bleſſing; read Play-books, but not Scripture.

Object. 1 Object. 1. But ſay ſome, to chatechiſe and teach our

children, is to take Gods name in vain.

Anſw. 1. Is the fulfilling Gods command taking Anſw. 1 his name in vain? Deut. 6.6, 7. Theſe words which I command thee this day, thou ſhalt teach them diligently to thy children. Prov. 22.6. Train up a childe in the way he ſhould go, and when he is old he will not depart from it. Epheſ. 6.4. Ye fathers, provoke not your children to wrath, but bring them up in the nurture and admonition of the Lord. This three-fold cord of Scripture is not eaſily broken.

2. The Saints of old were continually grafting principles Anſw. 2 of holy knowledge in their children. Gen. 18.19. I know that Abraham will command his children, and they ſhall keep the way of the Lord. 1 Chron. 28.9. And thou Solomon my ſon, know thou the God of thy Father, and ſerve him with a perfect heart. Sure Abraham and David did not take Gods name in vain. What need is there of inſtilling holy inſtructions to over-top the poyſonful weeds of ſin that grow? as Husbandmen, when they have planted young Trees, they ſet ſtayes to them,Ut Agricolae ſti • pibus pedimenta apponunt. to keep them from bending. Children are young Plants; the heavenly precepts of their parents are like ſtayes ſet about them, to keep them from bending to errour and and profaneſs; when can there be a fitter ſeaſon to diſſeminate and infuſe knowledge into children, than in their minority? Now is a time to give them the breaſt, and let them ſuck in the ſincere milk of the Word, 1 Pet. 2.2.

2. But it is to no purpoſe to teach our children the Object. 2 knowledge of God; they have no ſenſe of ſpiritual things, nor are they the better for our inſtructions.

1. We read in Scripture of children, who by vertue Anſw. 1 of inſtruction, have had their tender years ſanctified: Timothies Mother and Grand-mother taught him the Scriptures from his Cradle, 2 Tim. 3.15. And that 〈 in non-Latin alphabet 〉 ,

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.

5 SECT. 5.

THE next particular to be diſcuſſed, is the love of God in making us children. 1 John 3.1. Behold what manner of love the Father hath beſtowed upon us, that we ſhould be called the ſons of God! God ſhewed power in making us creatures, but love in making us ſons. Plato gave God thanks that he had made him a man, and not a beaſt; but what cauſe have they to adore Gods love, who hath made them children? the Apoſtle puts an ecce to it, behold! O aeterna & vera charitas! Aug. That we may the better behold Gods love in making us children, conſider three things.

1. We were deformed. Ezek. 16.6, 8. When I paſsed by thee, and ſaw thee polluted in thine own blood, it was the time of love. Mordecai adopted Eſther becauſe ſhe was fair; but we were in our blood, and then God adopted us; he did not adopt us when we were cloathed with the Robe of innocency in Paradiſe, when we were hung with the jewels of holineſs, and were white and ruddy; but when we were in our blood, and had our leprous ſpots upon us; the time of our loathing, was the time of Gods loving.

2. As we did not deſerve to be made children, ſo neither did we deſire it. No landed man will force another to become his heir againſt his will; if a King ſhould go to adopt a beggar, and make him heir of the Crown; if the beggar ſhould refuſe the Kings favour, and ſay, I had rather be as I am, I would be a beggar ſtill; the King would take it in high contempt of his favour, and would not adopt him againſt his will. Thus it was with us, we

had no 〈 in non-Latin alphabet 〉 , or willingneſs to be made children; we would have been begging ſtill, but God out of his infinite mercy and indulgence, not only offers to make us children, but makes us willing to embrace the offerPſal. 110.3.: Behold what manner of love is this!

3. Which is the wonder of love that God ſhould adopt us for his children when we were enemies. If a man would make another heir of his Land, he would adopt one that is near akin to him, no man would adopt an enemy; but that God ſhould make us children when we were enemies; that he ſhould make us heirs to the Crown, when we were Traytors to the Crown; oh amazing, aſtoniſhing love! Behold what manner of love is this! We were not akin to God, we had by ſin loſt and forfeited our Pedigree; we had done God all the injury and ſpight we could, defac'd his image, violated his Law, trampled upon his mercies, and when we had angered him, he adopted us: What ſtupendious love was this, ſuch love was never ſhewn to the Angels! when they fell (though they were of a more noble nature, and in probability might have done God more ſervice than we can, yet) God never vouchſafed this priviledge of Adoption to them; he did not make them children, but priſoners; they were heirs only to the treaſures of wrath Rom. 2.5..

Uſe. Let all who are thus nearly related to God, ſtand admiring his love; when they were like Saul, breathing forth enmity againſt God; when their hearts ſtood out as Garriſons againſt him, the Lord conquered their ſtubborneſs with kindneſs, and not only pardoned, but adopted them; 'tis hard to ſay which is greater, the myſtery or the mercy; this is ſuch amazing love, as we ſhall be ſearching into, and adoring to all eternity; the bottom of it cannot be fathomed by any Angel in heaven; Gods love in making us children, is,

1. A rich love; it is love in God to feed us, but it is rich love to adopt us; it is love to give us a Crumb, but it is rich love to make us heirs to a Crown.

2. It is a diſtinguiſhing love; that when God hath paſſed by ſo many millions, he ſhould caſt a favourable aſpect upon thee! moſt are cut out for fuel, and are made Veſſels of wrath; and that God ſhould ſay to thee, Thou art my ſon, here's the mirrour of mercy, the meridian of love! Who, O who can tread upon theſe hot coals, and his heart not burn in love to God?

6 SECT. 6.

6. THE ſixth particular is, the honour and renown of Gods children; for the illuſtration of this obſerve two things.

1. God makes a precious account of them. Iſa. 43.4. Since thou waſt precious in my ſight, &c. A father prizeth his childe above his Eſtate: How dearly did Jacob prize Benjamin! his life was bound up in the life of the Lad, Gen. 44.30. God makes a precious valuation of his children; the wicked are of no account with God, they are vile perſons, Nahum. 1.14. I will make thy grave, for thou art vile; therefore the wicked are compared to chaffe, Pſal. 1.4. to droſs, Pſal. 119.119. There is little uſe of a wicked man while he lives, and no loſs of him when he dies; there is only a little chaffe blown away,

which may well be ſpared: But Gods children are precious in his ſight, they are his jewels, Mal. 3.17. The wicked are but lumber, which ſerves only to cumber the ground; but Gods children are his jewels, locked up in the Cabinet of his Decree from all eternity. Gods children are the apple of his eye, Zach. 2.8. very dear and tender to him, and the eye-lid of his ſpecial Providence doth cover them; the Lord accounts every thing of his children precious.

1. Their name is precious; the wicked do leave their name for a curſe, Iſa. 65.15. The names of Gods children are embalmed, Iſa. 60.15. So precious are their names, that God enters them down in the book of life, and Chriſt carries them on his breaſt. How precious muſt their name needs be, who have Gods own Name written upon them? Rev. 3.12. Him that overcometh, I will write upon him the Name of my God.

2. Their prayers are precious. Cant. 2.14. O my Dove, in the clifts of the Rock, let me hear thy voyce, for ſweet is thy voyce. Every childe of God is this Dove; prayer is the voyce of the Dove, and ſweet is this voyce: The prayer of Gods children is as ſweet to him as Muſick; a wicked mans prayer is as the howling of a Dog, Hoſea 7.14. The prayer of the Saints, is as the ſinging of the Bird; the finger of Gods Spirit touching the Luteſtrings of their hearts, they make melody to the Lord. Iſa. 56.7. Their ſacrifices ſhall be accepted upon mine Altar.

3. Their tears are precious, they drop as pearls from their eyes. I have ſeen thy tears, Iſa. 38.5. The tears of Gods children drop as precious wine into Gods bottle: Pſal. 56.8. Put thou my tears into thy bottle. A tear from a broken heart, is a Preſent for the King of heaven.

4. Their BLOOD is precious, Pſal. 116.15. Precious in the ſight of the Lord is the death of his Saints. This is the blood God will chiefly make inquiſition for: Athaliah ſhed the blood of the Kings children, 2 Kings 11.1. The Saints are the children of the moſt High, and ſuch as ſhed their blood, ſhall pay dear for it. Rev. 16.6. Thou haſt given them blood to drink, for they are worthy.

2. God looks upon his children as perſons of honour. Iſa. 43.4. Since thou waſt precious in my ſight, thou haſt been honourable, &c.

1. God eſteems them honourable, he calls them a Crown, and a Royal Diadem, Iſa. 62.3. He calls them his glory, Iſa. 46.13. Iſrael my glory.

2. God makes them honourable; as a King creates Dukes, Marqueſſes, Earles, Barons, &c. ſo God inſtalls his children into honour; he creates them noble perſons, perſons of Renown. David thought it no ſmall honour to be the Kings ſon-in-law; 1 Sam. 18.18. Who am I, that I ſhould be ſon-in-law to the King? What an infinite honour is it to be the children of the High God, to be of the blood-royal of heaven? The Saints are of an Ancient Family, they are ſprung from the Ancient of dayes, Dan. 7.9. That is the beſt Pedigree which is fetched from heaven; here the youngeſt childe is an heir, a co-heir with Chriſt, who is heir of all, Hebr. 1.2. Rom. 8.17.

Conſider the honour of Gods children.

1. Poſitively.

1. They have the titles of honour, they are called Kings, Rev. 1.6. The excellent of the Earth. Pſal. 16.2. Veſsels of honour, 2 Tim. 2.21.

2. They have their Scutchion; you may ſee the Saints Scutchion or Coat-Armour, the Scripture hath ſet forth their Heraldry; ſometimes they give the Lyon, in regard of their courage, Prov. 1.28. Sometimes they give the Eagle, in regard of their ſublimeneſs; they are ever flying up to heaven upon the two wings of faith and love. Iſa. 40.31. They ſhall mount up with wings as Eagles; ſometimes they give the Dove, in regard of their meekneſs and innocency, Cant. 2.14. This ſhews the children of God to be perſons of Renown.

2. Conſider the honour of Gods children comparatively; and this compariſon is double.

Compare the chidren of God

1. With Adam.

2. With the Angels.

1. Compare the children of God with Adam in a ſtate of innocency. Adam was a perſon of honour, he was the ſole Monarch of the World; all the creatures did vail to him as their Soveraign; he was placed in the garden of Eden, which was a Paradiſe of pleaſure; he was crowned with all the contentments of the Earth; nay more, Adam was Gods lively picture, he was made in the likeneſs of God himſelf; yet the ſtate of the meaneſt of Gods children by Adoption, is far more excellent and honourable than the ſtate of Adam was, when he wore the Robe of innocency; for Adams condition, though it was glorious, yet mutable, and was ſoon loſt; Adam was a bright ſtar, yet a falling ſtar; but Gods children by Adoption, are in a ſtate unalterable. Adam had a poſſe non peccare, a poſſibility of ſtanding; but believers have a non poſſe peccare, an impoſſibility of falling; once adopted, and ever adopted; as Iſaac ſaid, when he had given the bleſſing to Jacob, I have bleſſed him, and he ſhall be bleſſed, Gen▪ 27.33. So may we ſay of all Gods children,

they are adopted, and they ſhall be adopted; ſo that Gods children are in a better and more glorious condition now, than Adam was in all his Regal Honour and Majeſty.

2. Let us aſcend as high as heaven, and compare Gods children with the glorious and bleſſed Angels; Gods children are equal to the Angels, in ſome ſenſe above them, and then ſure they muſt needs be perſons of honour.

1. Gods children are equal to the Angels; this is acknowledged by ſome of the Angels themſelves. Rev. 19.10. I am thy fellow-ſervant; here is a Parallel made between John the Divine, and the Angel; the Angel ſaith to John,

〈 in non-Latin alphabet 〉 , I am thy fellow-ſervant.

2. The children of God by Adoption, are in ſome ſenſe above the Angels, and that two wayes.

1. The Angels are ſervants to Gods children. Hebr. 1.14. Though they are glorious ſpirits, yet miniſtring ſpirits. The Angels are the Saints ſervitors; we have examples in Scripture of Angels attending the perſons of Gods children; we read of Angels waiting upon Abraham, Moſes, Daniel, the Virgin Mary, &c. Nor do the Angels only ſervice to Gods children while they live, but at their death too. Lazarus had a Convoy of Angels to carry him into the Paradiſe of God; thus we ſee the children of God have a preheminence and dignity above the Angels; the Angels are their ſervants both living and dying and this is the more to be obſerved, becauſe it is never ſaid in Scripture that the children of God are ſervants to the Angels.

2. Gods children are above the Angels, becauſe Chriſt by taking their nature, hath ennobled and honoured it above the AngelicalNaturam humanam nobilitavit. Aug. . Hebr. 2.16. He in no

wiſe took the nature of Angels. God by uniting us to Chriſt, hath made us nearer to himſelf than the Angels; the children of God are members of Chriſt, Eph. 5.30. This was never ſaid of the Angels; how can they be the members of Chriſt, who are of a different nature from him? Indeed Metaphorically and improperly Chriſt may be called the head of the Angels, as they are ſubject to him, 1 Pet. 3.22. But that Chriſt is head of the Angels in that near and ſweet conjunction, as he is the head of believers, we nowhere finde in Scripture; in this reſpect therefore I may clearly aſſert the children of God have a ſuperiority and honour even above the Angels; though by Creation they are a little lower than the Angels, yet by Adoption, and Myſtical Union, they are above the Angels.

Uſe. How may this comfort a childe of God in midſt either of calumny or penury! he is a perſon of honour, he is above the Angels. A Gentleman that is fallen to decay, will ſometimes boaſt of his Parentage and Noble blood; ſo a Chriſtian who is poor in the world, yet by vertue of his Adoption, he is of the Family of God, he hath the true blood-royal running in his veins, he hath a fairer Coat of Arms to ſhew than the Angels themſelves.

7 SECT. 7.

7. THE ſeventh particular to be explained, is, To ſhew the glorious priviledges of Gods children; and what I ſhall ſay now, belongs not to the wicked; it is Childrens bread: The fruit of Paradiſe was to be kept

with a flaming Sword; ſo theſe ſweet and heart-raviſhing priviledges are to be kept with a flaming Sword, that impure ſenſual perſons may not touch them. There are twelve rare Priviledges which belong to the children of God.

1. If we are children, then God will be full of tender Privi∣ledge. 1 love and affection towards us; a father compaſſionates his childe. Pſal. 103.13. Like as a father pitieth his children, ſo the Lord pitieth them that fear him. Oh the yearning of Gods bowels to his children! Jer. 31.20. Is Ephraim my dear ſon? Is he a pleaſant childe? my bowels are troubled for him, I will ſurely have mercy upon him, ſaith the Lord. Towards the wicked Gods wrath is kindled, Pſal. 2.12. Towards them that are children, Gods repentings are kindled, Hoſea 11.8. Mercy and pity doth as naturally flow from our heavenly Father, as light doth from the Sun.

Object. 1. But God is angry, and writes bitter Object. 1 things; how doth this ſtand with love?

Anſw. Gods love and his anger towards his children, Anſw. are not oppoſita, but diverſa; they may ſtand together, he is angry in love. Rev. 3.19. As many as I love, I rebuke and chaſten; we have as much need of afflictions as Ordinances: A bitter Pill may be as needful for preſerving health as a Julip or Cordial. God afflicts with the ſame love as he adopts; God is moſt angry, when he is not angry †; his hand is heavieſt when it is lighteſtDeus iraſcitur, cum non iraſcitur. Bern. ; affliction is an argument of ſon-ſhip. Heb. 12.7. If you endure chaſtening, God dealeth with you as with ſons. Oh ſaith one,Hoſ. 4.14. ſure God doth not love me, I am none of his childe, becauſe he doth follow me with ſuch ſore afflictions: Why, it is a ſign of childſhip to be ſometimes under the Rod; God had one ſon without ſin, but no ſon without ſtripes; God puts his children to the School of the Croſs, and

there they learn beſtCorrectio eſt effica • virtutis gymnaſium.. God ſpeaks to us in the Word, Children be not proud, do not love the world, walk circumſpectly Epheſ. 5.15.: But we are dull of hearing; nay, we ſtop the ear: Jer. 22.21. I ſpake to thee in thy proſperity, but thou ſaidſt I will not hear. Now ſaith God, I ſhall loſe my childe if I do not correct him; then God in love ſmites, that he may ſave; Ariſtotle ſpeaks of a Bird that lives among Thorns, yet ſings ſweetly; Gods children make the beſt melody in their heart, when God hedgeth their way with thorns, Hoſ. 2.14. Afflictions are refining: Prov. 17.3. The fining pot is for ſilver, and the furnace for gold

〈 in non-Latin alphabet 〉 . Chryſoſt.. Fiery Trials make golden Chriſtians; afflictions are purifying. Dan. 12.10. Many ſhall be tryed, and made white. We think God is going to deſtroy us, but he only layes us a whitening: Some Birds will not hatch but in time of thunder. Chriſtians are commonly beſt in affliction; God will make his children at laſt bleſs him for ſufferings; the eyes that ſin ſhuts, affliction opensOculos quos peccatum cl • u dit, plena aperi • .; when Manaſseh was in chains, then he knew the Lord was God, 2 Chron. 33.13. Afflictions fit for heaven firſt; the ſtones in Solomons Temple were hewen and poliſhed, and then ſet up into a bu • lding. Firſt the Saints (who are called lively ſtones 1 Pet. 2.5.) muſt be hewen and carved by ſufferings, as the corner ſtone was, and ſo made meetCol. 1.12. for the celeſtial building; and is there not love in all Gods fatherly caſtigations?

Object. 2 Object. 2. But ſometimes Gods children are under the black clouds of deſertion; is not this far from love?

Concerning deſertion, I muſt needs ſay this is the ſaddeſt condition that • an betide Gods children; when the Sun is gone, the Dew falls; when the Sun-light of Gods countenance is removed, then the Dew of tears falls from the eyes of the Saints. In deſertion God rains hell out

of heaven (to uſe Calvins expreſſion;) The arrows of the Almighty are within me, the poyſon whereof drinketh up my ſpirits, Job. 6.4. This is the poyſoned arrow that wounds to the heart. Deſertion is a taſte of the torments of the damned. God ſaith, in a little wrath I hid my face from thee, Iſa. 54.8. I may here gloſſe with Saint Bernard, Modicum illud vocas Domine? Lord doſt thou call that a little wrath when thou hideſt thy face? is it but a little? What can be more bitter to me than the eclipſing of thy face? God is in Scripture called a light and a fire; the deſerted ſoul feels the fire, but doth not ſee the light. But yet, thou who art adopted mayeſt ſpell love in all this. They ſay of Hercules his club, that it was made of the wood of Olive; the Olive is an emblem of peace; ſo Gods club whereby he beats down the ſoul in deſertion, hath ſomething of the Olive; there is Peace and Mercy in it. I ſhall hold forth a ſpiritual Rain-bow, wherein the children of God may ſee the love of their Father in the midſt of the clouds of deſertion. Therefore I anſwer,

1. In time of deſertion God leaves in his children a ſeed of comfort, 1 John 3.9. his ſeed remaineth in him.

Anſw. 1 This ſeed of God, is a ſeed of comfort. Though Gods children in deſertion want the ſeale of the Spirit, yet they have the Unction of the Spirit, 1 John 2.27. Though they want the Sun, yet they have a day-ſtar in their hearts; as the tree in winter, though it hath loſt its leaves and fruit, yet there is ſap in the root: So, in the winter of deſertion, there is the ſap of grace in the root of the heart; as it is with the Sun masking it ſelf with a cloud, when it denies light to the earth, yet it gives forth its influence: ſo though Gods dear adopted ones may loſe the light of his countenance, yet they have the influence of his grace.

Queſt. What grace appears in the time of deſertion?

Anſ. 1. An high prizing of Gods ove. If God ſhould

ſay to the deſerted ſoul, what wilt thou, and it ſhall be granted to half of the Kingdom? he would reply, Lord, that I might ſee thee, as I was wont in the Sanctuary; That I may have one golden beam of thy love; the deſerted ſoul ſlights all other things in compariſon; it is not gardens, or orchards, or the moſt delicious Objects that can give him contentment; they are like muſick to a ſad heart; he deſires as Abſalom, to ſee the Kings face.

2. A lamenting after the Lord. 'Tis the ſaddeſt day with him when the Sun of righteouſneſſe is eclipſed; a child of God can better bear the worlds ſtroak than Gods abſence; he is even melted into tears, the clouds of deſertion produce ſpiritual rain; and whence is this weeping but from love?

3. Willingneſſe to ſuffer any thing ſo he may have a ſight of God. A child of God could be content with Simon of Cyrene, to carry the Croſſe, if he were ſure Chriſt were upon it; he could willingly die, if with Simeon he might die with Chriſt in his armes. Behold here, the ſeed of God in a believer; the work of ſanctification, when he wants the wine of conſolation.

Anſw. 2 Anſw. 2. I anſwer, God hath a deſign of mercy in hiding his face from his adopted ones.

Firſt, it is for the trial of grace; and there are two graces brought to trial in time of deſertion.

1. Faith. 1. When we can believe againſt ſence and feeling; when we want an experience, yet can truſt to a ptomiſe; when we have not the kiſſes of Gods mouth, yet can cleave to the word of his mouth; this is faith indeed; here is the ſparkling of the Diamond.

2. Love. When God ſmiles upon us, it is not much to love him; but when he ſeems to put us away in anger Pſal 27.9., now to love him, and be as the Lime, the more water is thrown upon it, the hotter it burns, this is love indeed.

That love ſure is ſtrong as death Cant. 8.6. which the waters of deſertion cannot quench.

Secondly, It is for the exerciſe of grace: we are all for comfort; if it might be put to our choice, we would be ever upon Mount Tabor, looking into Canaan: we are loth to be in trials, agonies, deſertions, as if God could not love us except he had us in his armes. 'Tis hard to lie long in the lap of ſpiritual joy, and not fall aſleep. Too much Sun-ſhine cauſeth a drought in our graces; oftentimes when God lets down comfort into the heart, we begin to let down care. As it is with Muſitians, before they have money they will play you many a ſweet leſſon, but as ſoon as you throw them down money they are gone, you hear no more of them. Before joy and aſſurance, O the ſweet muſick of prayer and repentance! but when God throws down the comforts of his Spirit, we either leave off duty, or at leaſt ſlacken the ſtrings of our Viol, and grow remiſſe in it. Thou art taken with the money, but God is taken with the muſick; Grace is better than comfort. Rachel is more fair, but Leah is more fruitful. Comfort is fair to look on, but grace hath the fruitful womb; now, the only way to exerciſe grace, and make it more vigorous and lively, is ſometimes to walk in darkneſſe and have no light, Iſa. 50.10. Faith is a ſtar that ſhines brighteſt in the night of deſertion; I ſaid I am caſt out of thy ſight, yet will I look again toward thy holy Temple, Jonah 2.4. Grace uſually puts forth its moſt heroical acts at ſuch a time.

3. I anſwer, God may forſake his children in regard Anſw. 3 of Viſion, but not in regard of Union. Thus it was with Jeſus Chriſt when he cryed out, my God, my God. There was not a ſeparation of the Union between him and his Father, only a ſuſpenſion of the ViſionNon ſuit divulſio unionis, ſed tantum ſuſpenſio viſionis,. Gods love through the interpoſition of our ſins may be darkned and

eclipſed, but ſtill he is a Father. The Sun may be hid in a cloud, but it is not out of the firmament. The Promiſes in time of deſertion may be as it were ſequeſtred, we have not that comfort from them as formerly, but ſtill the believers title holds good in Law.

Anſw. 4 4. I anſwer, when God hides his face from his child, his heart may be towards him; as Joſeph when he ſpake roughly to his brethren, and made them believe he would take them for Spies, ſtill his heart was towards them, and he was as full of love as ever he could hold; he was faine to go aſide and weep: So, God is full of love to his children, even when he ſeems to look ſtrange. And as Moſes his Mother when ſhe put her child into the ark of bulruſhes, and went away a little from it, yet ſtill her eye was toward it, the babe wept; I, and the mother wept too; So God, when he goes aſide as if he had forſaken his children, yet he is full of ſympathy and love towards them. God may change his countenance, but not break his covenant. It is onething for God to deſert, another thing to diſinherit. Hoſea 8.11. How ſhall I give thee up O Ephraim! &c. 'Tis a Metaphor taken from a father going to diſinherit his ſon, and while he is ſetting his hand to the Deed, his bowels begin to melt, and to yearn over him, and he thinks thus within himſelf, Though he be a prodigal child, yet he is a child, I will not cut off the entail; So ſaith God, How ſhall I give thee up? though Ephraim hath been a rebellious ſon, yet he is a ſon, I will not diſinherit him. Gods thoughts may be full of love, when there is a vail upon his face; the Lord may change his diſpenſation towards his children, but not his diſpoſition; he may have the look of an enemy, but the heart of a Father: So that the beliver may ſay, I am adopted, and let God do what he will with me, let him take the rod, or the ſtaffe, 'tis all one, he loves me.

2. The ſecond adoptional priviledge is this, if we are Privi∣ledge. 2 children, then God will bear with many infirmities. A father bears much with a child he loves, Mal. 3.17. I will ſpare them, as a man ſpareth his own ſon that ſerveth him. We oft grieve the Spirit, abuſe kindneſſe; God will paſſe by much in his children, Numb. 23.21. he hath not ſeene iniquity in Jacob; his love doth not make him blind; he ſees ſin in his people, but not with an eye of revenge, but pity; He ſees ſin in his children, as a Phyſitian doth a diſeaſe in his Patient; He hath not ſeene iniquity in Jacob ſo as to deſtroy him; God may uſe the rod, 2 Sam. 7.14. not the Scorpion. O how much is God willing to paſſe by in his children, becauſe they are children! God takes notice of the good that is in his children, and paſſeth by the infirmity. God doth quite contrary to us; we oft take notice of the evil that is in others, and over-look the good. Our eye is upon the flaw in the Diamond, but we obſerve not its ſparkling. But God takes notice of the good that is in his children; God ſees their faith, and winks at their failings, 1 Pet. 3.6. Even as Sarah obeyed Abraham calling him Lord; the holy Ghoſt mentions not her unbelief, and laughing at the promiſe, but takes notice of the good in her, viz. her obedience to her husband; ſhe obeyed Abraham calling him Lord. God puts his finger upon the fears and infirmities of his children; how much did God wink at in Iſrael his firſt-born! Iſrael oft provok'd him with their murmurings, Deut. 1.27. but God anſwered their murmurings with mercies; he ſpared them as a father ſpares his ſon.

3. The third priviledge is this, If we are children, Privi∣ledge. 3 then God will accept of our imperfect ſervices. A Parent takes any thing in good part from his child; God accepts of the will for the deed, 2 Cor. 8.12. oftentimes we come with broken prayers, but if we are children, God

ſpels out our meaning, and will take our prayers as a grateful preſent; a father loves to hear his child ſpeak, though he doth but liſp and ſtammar, Iſa. 38.14. Like a Crane, ſo did I chatter. Good Hezekiah looked upon his praying as chattering, yet that prayer was heard, ver. 5. a Sigh and groan from an humble heart goes up as the ſmoak of incenſe. Pſal. 38.9. My groaning is not hid from thee. When all the gliſtering ſhews of Hypocrites evaporate, and come to nothing, a little that a child of God doth in ſincerity is crowned with acceptance; a father is glad of a letter from his ſon, though there are blots in the letter, though there are falſe ſpellings and broken Engliſh; O what blottings are there in our holy things? what broken Engliſh ſometimes? yet coming from broken hearts it is accepted; though there be weakneſſe in duty, yet if there be willingneſſe, the Lord is much taken with it. Saith God, it is my child, and he would do better, Epheſ. 1.6. He hath accepted us in the beloved.

Privi∣ledge. 4 4. If we are children, then God will provide for us; a father will take care for his children; he gives them allowance, and layes up a portion, 2 Cor. 12.14. ſo doth our heavenly Father.

1. He gives us our allowance, Gen. 48.15. The God which fed me all my life long unto this day. Whence is our dayly bread, but from his dayly care? God will not let his children ſtarve, though our unbelief is ready ſometimes to queſtion his goodneſſe, and ſay, Can God prepare a Table? See what arguments Chriſt brings to prove Gods paternal care for his children, Matth. 6.26. Behold the fowles of the aire, they ſow not, neither do they reap, yet your heavenly Father feedeth them. Doth a man feed his bird, and will he not feed his child? Luke 12.27. Conſider the Lilies how they grow, they toyl not, they ſpin not; if then God ſo cloath the graſſe, &c? Doth God cloath

the Lilies, and will he not cloath his Lambs? 1 Pet. 5.7. the Lord careth for us. As long as his heart is full of love, ſo long his head will be full of care. This ſhould be as phyſick to kill the worm of unbelief.

2. As God gives his children a viaticum, or bait by the way, ſo he laies up a portion for them; Luke 12.32. It is your Fathers good pleaſure to give you a kingdom; our Father keeps the purſe, and will give us enough to bear our charges here, and when at death we take ſhipping, and ſhall be ſet upon the ſhore of eternity, then will our heavenly Father beſtow upon us a Kingdom immutable, and immarceſſible; lo here a portion which can never be ſummed up!

5. If we are children, then God will ſheild off dangers Privi∣ledge. 5 from us; a father will protect his child from injuries; God ever lies Sentinel to keep off evill from his children.

1. God ſcreens off temporal evil. There are many caſualties and contingencies which are incident to life; God mercifully, prevents them; he keeps watch and ward for his children, Pſal. 7.10. my defence is of God. Pſal. 121.4. he that keeps Iſrael ſhall neither ſlumber nor ſleep. The eye of Providence is ever awake; God gives his Angels charge over his children, Pſal. 91.11. a believer hath a guard of Angels for his life-guard; we read of the wings of God in Scripture: as the breaſt of his mercy feeds his children, ſo the wings of his power cover them; how miraculouſly did God preſerve Iſrael his firſt-born! he did with his wings ſometimes cover, ſometimes carry them, Exod. 19.4. He bare you as upon Eagles wings; an emblem of Gods providential care;

the Eagle fears no Bird from above to hurt her young, only the Arrow from beneath; therefore ſhe carries them upon her wings, that the Arrow muſt firſt hit her before it can come at her young ones. Thus God carries his children upon the wings of Providence; and they are ſuch, that there is no clipping theſe wings, nor can any Arrow hurt them.

2. God ſhields off ſpiritual evils from his children: Pſal. 91.10. There ſhall no evil befall thee. God doth not ſay, no afflictions ſhall befall us, but no evil.

Queſt.

Queſt. But ſometimes evil in this ſenſe befalls the godly, they ſpot themſelves with ſin.

Anſw.

Anſw. But that evil ſhall not be mortal; as quickſilver is in it ſelf dangerous, but by oyntments it is ſo tempered that it is killed; ſo ſin is in it ſelf deadly, but being tempered with Repentance, and mixed with the ſacred oyntment of Chriſts blood, the venemous damning nature of it is taken away.

Privi∣ledge. 6 6. If we are children, then God will reveal to us the great and wonderful things of his Law. Matth. 11.25. I thank thee O Father, Lord of heaven and earth, becauſe thou hast hid theſe things from the wiſe and prudent, and haſt revealed them unto babes. A father will teach his children; the childe goes to his father, Father, Teach me my Leſſon; ſo David goes to God, Pſal. 143.10. Teach me to do thy will for thou art my God. The Lord glories in this title, Iſa. 48.17. I am the Lord thy God, which teacheth thee to profit. Gods children have that anointing which teacheth them all things neceſſary to ſalvation; they ſee thoſe myſteries which are vail'd over to carnal eyes; as Eliſha ſaw thoſe Horſes and Chariots of fire, which his ſervant did not ſee, 2 Kings 6.17. The adopted ſee their own ſins, Satans ſnares, Chriſts beauty,

which they whom the god of the world had blinded, cannot diſcern; whence was it that David underſtood more than the Ancients? Pſal. 119.100. He had a Father to teach him, God was his Inſtructer: Pſal. 71.17. O God thou haſt taught me from my youth. Many a childe of God complains of ignorance and dulneſs; remember this, thy Father will be thy Tutor; he hath promiſed to give his ſpirit to lead thee into all truth, John 16.13. And God doth not only inform the underſtanding, but incline the will; he doth not only teach us what we ſhould do, but enable us to do it. Ezek. 36.27. I will cauſe you to walk in my ſtatutes. What a glorious priviledge is this, to have the ſtar of the world pointing us to Chriſt, and the load-ſtone of the Spirit drawing!

7. If we are children, this gives boldneſs in prayer; Privi∣ledge. 7 the childe goes with confidence to his father, and he cannot finde in his heart to deny him. Luke 11.13. How much more ſhall your heavenly Father give his holy Spirit to them that ask him? All the father hath, is for his childe; if he comes for money, who is it for but his childe? If thou comeſt to God for pardon, for brokenneſs of heart, God cannot deny his childe: Who doth he keep his mercies in ſtore for, but his children?

And that which may give Gods children holy boldneſs in prayer, is this; When they conſider God not only in the relation of a Father, but as having the diſpoſition of a Father. Some parents are 〈 in non-Latin alphabet 〉 , of a moroſe, rugged nature; but God is 〈 in non-Latin alphabet 〉 , the Father of mercies, 2 Cor. 1.3. He begets all the bowels in the world; in prayer we ſhould look upon God under this notion, a Father of mercy, ſitting upon a Throne of grace; we ſhould run to this heavenly Father in all conditions.

1. In our ſins; as that ſick childe, 2 Kings 4.19.

He ſaid unto his father, my head, my head! aſſoon as he found himſelf not well, he ran to his father to ſuccour him: So in caſe of ſin, Run to God, My heart, my heart! O this dead heart, Father quicken it; this hard heart, Father ſoften it; Father, my heart, my heart!

2. In our tentations: A childe, when another ſtrikes him, runs to his Father and complains; ſo when the Devil ſtrikes us by his temptations, let us run to our Father; Father, Satan aſſaults, and hurles in his fiery darts; he would not only wound my peace, but thy glory; Father, take off the Tempter; 'tis thy childe that is worried by this red Dragon; Father, wilt not thou bruiſe Satan under my feet! What a ſweet priviledge is this, when any burden lies upon our ſpirits, we may go to our Father, and unload all our cares and griefs into his boſome!

Privi∣ledge. 8 8. If we are children, then we are in a ſtate of freedom. Claudius Lyſias valued his freedom of Rome at an high rate; a ſtate of ſon-ſhip is a ſtate of freedom; this is not to be underſtood in an Antinomian ſenſe, that the children of God are freed from therule of the Moral Law; this is ſuch a freedom as Rebels take: Was it ever heard that a childe ſhould be freed from duty to his parents? But the freedom which Gods children have, is an holy freedom; they are freed ab imperio carnis, from the Law of ſin, Rom. 8.2.

This is the ſad miſery of an unregenerate perſon, he is in a ſtate of Vaſſaladge, he is under the tyranny of ſinQuamobrem dignitatem tuam abjicis, teque ſervum peccati conſtituis? Bern. . Juſtin Martyr uſed to ſay, It is the greateſt ſlavery in the world for a man to be ſubject to his own paſſions: A wicked man is as very a ſlave as he that works in the Gally; look into his heart, and there are Legions of luſts ruling him; he muſt do what ſin will have him; a ſlave is at the ſervice of an uſurping Tyrant; if he bid him dig in the Mine, hew in the Quarries, tug at the Oar, he muſt

do it. Thus every wicked man muſt do what corrupt nature inſpired by the Divel bids him; if ſin bids him be drunk, be unchaſte, he is at the command of ſin, as the Aſs is at the command of the Driver; ſin firſt enſlaves, and then damns.

But the children of God, though they are not freed from the in-being of ſin, yet they are freed from the Law of ſin; all ſins commands are like Laws repeal'd, which are not in force; though ſin live in a childe of God, yet it doth not reign. Rom 6.14. Sin ſhall not have dominion over you: Sin hath not a coercive power over a childe of God; there is a principle of grace in his heart which gives check to corruption: This is a believers comfort, though ſin be not removed, yet it is ſubdued; and though he cannot keep ſin out, yet he keeps ſin under; the Saints of God are ſaid to crucifie the fleſh, Gal. 5.24. Crucifying was a lingring death; firſt one member dyed, then another; every childe of God crucifies ſin, ſome limb of the old man is ever and anon dropping off; though ſin doth not dye perfectly, it dyes daily; this is the bleſſed freedom of Gods children, they are freed from the Law of ſin, they are led by the Spirit of God, Rom. 8.14. This Spirit makes them free and chearful in obedience. 2 Cor. 3.17. Where the Spirit of the Lord is, there is liberty.

9. If we are children, then we are heirs apparent to Privi∣ledge. 9 all the promiſes; the promiſes are called precious, 2 Pet. 2.4. The promiſes are a Cabinet of jewels, they are breaſts full of the milk of the Goſpel; the promiſes are enriched with variety, and are ſuited to a Chriſtians preſent condition. Doth he want pardoning grace? there is a promiſe carries forgiveneſs in it, Jer. 31.34. Doth he want ſanctifying grace? there is a promiſe of healing, Hoſ. 14.4. Doth he want corroborating grace? there is a

promiſe of ſtrength, Iſa. 41.10. And theſe promiſes are the childrens bread; the Saints are called 〈 in non-Latin alphabet 〉 , Heirs of the promiſe, Hebr. 6.17. There is Chriſt and heaven in a promiſe; and there is never a promiſe in the Bible, but an adopted perſon may lay a Legal claim to it, and ſay, This is mine. The natural man who remains ſtill in the old Family, hath nothing to do with theſe promiſes; he may read over the promiſes (as one may read over another mans Will or Inventory) but hath no right to them; the promiſes are like a Garden of flowers, paled in, and encloſed, which no ſtranger may gather, only the children of the Family. Iſhmael was the ſon of the bond-woman, he had no right to the Family; Caſt out the bond-woman and her ſon, as Sarah once ſaid to Abraham, Gen. 21.10. So the unbeliever is not adopted, he is none of the houſhold, and God will ſay at the day of judgement, Caſt out this ſon of the bond-woman into utter darkneſs, where is weeping and gnaſhing of teeth.

Privi∣ledge. 10 10. If we are children, then we ſhall have our Fathers bleſsing. Iſa. 61.9. They are the ſeed which the Lord hath bleſſed. We read that Iſaac bleſſed his ſon Jacob, Gen. 27.28. God give thee of the dew of heaven; which was not only a prayer for Jacob, but a Propheſie of that happineſs and bleſſing which ſhould come upon him and his poſterityLuther.. Thus every adopted child hath his heavenly Fathers benediction, there is a ſpecial bleſſing diſtill'd into all that he poſſeſſeth. Exod. 23.25. Pſal. 29.11. The Lord will bleſs his people with peace: He will not only give them peace, but they ſhall have it with a bleſſing; the wicked have the things they enjoy with Gods leave, but the adopted have them with Gods love; the wicked have them by Providence, the Saints by Promiſe. Iſaac had but one bleſsing to beſtow, Gen.

27.38. Haſt thou but one bleſſing my father? But God hath more bleſſings than one for his children; he bleſſeth them in their ſouls, bodies, names, eſtate, poſterity; he bleſſeth them with the upper-ſprings, and the nether-ſprings; he multiplies to bleſs them, and his bleſſing cannot be reverſed; as Iſaac ſaid concerning Jacob, I have bleſſed him, yea, and he ſhall be bleſſed, Gen. 27.33. ſo God bleſſeth his children, and they ſhall be bleſſed.

11. If we are children, then all things that Privi∣ledge. 11 fall out ſhall turn to our good. Rom. 8.28. All things work together for good to them that love God.

1. Good things work for good to Gods children.

1. Mercies ſhall do them good.

1. The mercies of God ſhall ſoften them. Davids heart was overcome with Gods mercy. 2 Sam. 7.18. Who am I? and what is my houſe, &c? I who was of a mean Family, I who held the Shepherds ſtaffe, that now I ſhould hold the Royal Scepter! Nay, Thou haſt ſpoken of thy ſervants houſe for a great while to come: Thou haſt made a promiſe that my children ſhall ſit upon the Throne, yea, that the bleſſed Meſsiah ſhall come of my Line and Race; and is this the manner of man O Lord God! as if he had ſaid, Do men ſhew ſuch kindneſs undeſerved? See how this good mans heart was diſſolved and ſoftned by mercy! the flint is ſooneſt broken upon a ſoft pillow.

2. Mercies make the children of God more fruitful; the ground beats the better crop for the coſt that is laid

upon it. God gives his children health, and they ſpend, and are ſpent for Chriſt; he gives them Eſtates, and they honour the Lord with their ſubſtance; the backs and bellies of the poor are the Field where they ſowe the precious ſeeds of their charity; a childe of God makes his Eſtate a golden Claſp to binde his heart faſter to God, a foot-ſtool to raiſe him up higher towards heaven.

2. Ordinances ſhall work for good to Gods children.

1. The Word preached ſhall do them good; 'tis a ſavour of life, 'tis a Lamp to their feet, and a Lavor to their hearts; the Word preached is Vehiculum ſalutis, a Chariot of ſalvation; 'tis an ingrafting, and a transforming word; it is verbum cum unctione, it not only brings a light with it, but eye-ſalve, anointing their eyes to ſee that light; the preaching of the Word is the Lattice where Chriſt looks forth, and ſhews himſelf to his Saints; this golden pipe of the Sanctuary conveys the water of life. To the wicked the Word preached works for evil, even the Word of life becomes a ſavour of death; the ſame cauſe may have divers, nay, contrary effectsEadem cauſa varios habet effectus.; the Sun diſſolves the yce, but hardens the clay. To the unregenerate and profane, the Word is not humbling, but hardning. Jeſus Chriſt the beſt of Preachers, was to ſome a Rock of offence; the Jewes ſucked death from his ſweet lips; 'tis ſad that the breaſt ſhould kill any; the wicked ſuck poyſon from that breaſt of Ordinances where the children of God ſuck milk, and are nouriſhed unto ſalvation.

2. The Sacrament works for good to the children of God; in the Word preached the Saints hear Chriſts voyce, in the Sacrament they have his kiſs. The Lords Supper is to the Saints a Feaſt of fat things; it is an healing, and a ſealing Ordinance; in this Charger, or rather Chalice, a

bleeding Saviour is brought in to revive drooping ſpirits. The Sacrament hath glorious effects in the hearts of Gods children; it quickens their affections, ſtrengthens their faith, mortifies their ſin, revives their hopes, encreaſeth their joy; it gives a prelibation and fore-taſte of heaven.

2. Evil things work for good to Gods children. Pſal. 112.4. Unto the upright ariſeth light in darkneſs.

1. Poverty works for good to Gods children; it ſtarves their luſts, it enricheth their graces: James 2.5. Poor in the world, rich in faith. Poverty ſends to prayer; when God hath clipped his childrens wings by poverty, they flie ſwifteſt to the Throne of Grace.

2. Sickneſs works for their good; it ſhall bring the body of death into a conſumption. 2 Cor. 4.16. Though our outward man periſh, yet the inward man is renewed day by day; like thoſe two Laurels at Rome, when the one did wither, the other did flouriſh; when the body withers, the ſoul of a Chriſtian doth flouriſh. How oft have we ſeen a lively faith in a languiſhing body? Hezekiah was better on his ſick bed, than upon his Throne; when he was upon his ſick bed he humbles himſelf and weeps; when he was on his Throne, he grew proud, Iſa. 39.2. Gods children recover by ſickneſs; in this ſenſe, out of weakneſs they are made ſtrong, Heb. 11.34.

3. Reproach works for good to Gods children, it encreaſeth their grace and their glory.

1. Diſgrace encreaſeth their grace; the Husbandman by dunging his ground makes the ſoile more rich and fertil; God lets the wicked dung his people with reproaches and calumnies, that their hearts may be a richer ſoile for grace to grow in.

2. Reproach encreaſeth their glory; he that unjuſtly

takes from a Saints credit, ſhall adde to his Crown; the Sun ſhines brighter after an Eclipſe; the more a childe of God is eclipſed by reproaches, the brighter he ſhall ſhine in the Kingdom of heaven.

4. Perſecution to Gods children works for good; the godly may be compared to that Plant which Greg. Naz. ſpeaks of, It lives by dying, and grows by cutting

〈 in non-Latin alphabet 〉 . Naz.: The zeal and love of the Saints is blown up by ſufferings, their joy flouriſheth. Tertullian ſaith, the Primitive Chriſtians rejoyced more in their perſecutions than in their deliverance.

5. Death works for good to the children of God; it is like the whirle-wind to the Prophet Eliah, which blew off his mantle, but carried him up to heaven; ſo death to a childe of God is like a boyſterous whirle-wind, which blows off the mantle of his fleſh, (for the body is but the mantle the ſoul is wrapped in) but it carries up the ſoul to God; this is the glorious priviledge of the ſons of God; every thing that falls out ſhall do them good; the children of God when they come to heaven (as Chryſoſtom ſpeaks) ſhall bleſs God for all croſs Providences.

Privi∣ledge. 12 12. And laſtly, If we are children, we ſhall never finally periſh, John 5.24. John 10.28. Thoſe who are adopted, are out of the power of damnation: Rom. 8.1. 〈 in non-Latin alphabet 〉 , there is no condemnation to them that are in Chriſt. Will a father condemn his own ſon? God will never diſinherit any of his children; fathers may diſinherit for ſome fault: Reuben for inceſt loſt the Prerogative of his birth-right, Gen. 49.4. What is the reaſon Parents diſinherit their children? ſurely this, becauſe they can make them no better, they cannot make them fit for the inheritance; but when we are bad, our heavenly Father knows how to make us better, he can make us

fit to inherit. Col. 1.12. Giving thanks to the Father, who hath made us meet for the inheritance: Therefore it being in his power to make us better, and to work in us an idoneity, and meetneſs for the inheritance, certainly he will never finally diſinherit.

Becauſe this is ſo ſweet a priviledge, and the life of a Chriſtians comfort lies in it, therefore I ſhall clear it by Arguments, that the children of God cannot finally periſh; the entail of hell and damnation is cut off; not but that the beſt of Gods children have that guilt which deſerves hell; but Chriſt is the friend at Court which hath beg'd their pardon; therefore the vis damnatoria, the damning power of ſin is taken away, which I prove thus.

1. The children of God cannot finally periſh, becauſe Arg. 1 Gods juſtice is ſatisfied for their ſins; the blood of Chriſt is the 〈 in non-Latin alphabet 〉 , the price paid, not only meritoriouſly, but efficaciouſly, for all them that believe; this being the blood of God, juſtice is fully ſatisfied, and meddles not to condemn thoſe for whom this blood was ſhed, and to whom it is applied. Jeſus Chriſt was a Sponſor, he ſtood bound for every childe of God as a Surety; he ſaid to juſtice, Have patience with them, and I will pay thee all; ſo that the believer cannot be liable to wrath. God will not require the debt twice, both of the Surety and the Debtor, Rom. 3.24, 25, 26. God is not only merciful in pardoning his children, but righteous: 1 John 1.9. He is juſt to forgive; it is an act of Gods equity and juſtice to ſpare the ſinner, when he hath been ſatisfied in the Surety.

2. A damnatory ſentence cannot paſs upon the children Arg. 2 of God, becauſe they are ſo Gods children, as withal they are Chriſts Spouſe, Cant. 4.11. There is a marriage-union between Chriſt and the Saints; every child of God

is a part of Chriſt, he is Chriſt Myſtical. Now, ſhall a member of Chriſt periſh? A child of God cannot periſh, but Chriſt muſt periſh. Jeſus Chriſt who is the husband, is the Judge, and will he condemn his own Spouſe?

Arg. 3 3. Every child of God is transformed into the likeneſs of Chriſt; he hath the ſame ſpirit, the ſame judgement, the ſame will, he is a lively picture of Chriſt; as Chriſt bears the Saints names upon his breaſt, ſo they bear his image upon their hearts, Gal. 4.19. Will Chriſt ſuffer his own image to be deſtroyed? Theodoſius counted them Traytors who defaced his image; Chriſt will not let his image in believers be defaced and rent; he will not endure to ſee his own picture take fire; the Sea hath not only ſtinking carrion, but jewels thrown into it; but none of Gods jewels ſhall ever be thrown into the dead Sea of hell.

Arg. 4 4. If Gods children could be capable of final periſhing, then pardon of ſin were no priviledge; the Scripture ſaith, Bleſſed is he whoſe tranſgreſſion is forgiven, Pſal. 32.1. But what bleſſedneſs were there in having ſin forgiven, if afterwards a final and damnatory ſentence ſhould paſs upon the heirs of promiſe? What were a man the better for the Kings pardon, if he were condemned after he were pardoned?

Arg. 5 5. If the children of God ſhould be finally diſinherited, then the Scripture could not be fulfilled, which tells us of glorious rewards. Pſal. 58.11. Doubtleſs there is a reward for the righteous. God ſweetens his commands with promiſes, he ties duty and reward together. As in the body the veins carry the blood, and the arteries carry the ſpirits; ſo one part of the Word carries duty in it, and another part of the Word carries reward; now if the adopted of God ſhould eternally miſcarry, what reward

were there for the righteous? and Moſes did indiſcreetly in looking to the recompence of reward, Hebr. 11.26. And ſo by conſequence there would be a door opened to deſpair.

By all which it appears that the children of God cannot be diſinherited or reprobated; if they ſhould loſe happineſs, Chriſt ſhould loſe his purchaſe, and ſhould dye in vain.

Thus we have ſeen the glorious priviledges of the children of God. What an encouragement is here to Religion? how may this tempt men to turn godly? Can the world viey with a childe of God? Can the world give ſuch priviledges as theſe? as Saul ſaid, 1 Sam. 22.7. Will the ſon of Jeſſe give every one of you Field, and Vineyards, and make you all Captains of thouſands? Can the world do that for you, as God doth for his children? Can it give you pardon of ſin, or eternal life; Are not the gleanings of Ephraim better than the Vintage of Abjezer •

Is not godlineſs gain? What is there in ſin that men ſhould love it? the work of ſin is drudgery, and the wages death. They who ſee more in ſin than in the priviledges of Adoption, let them go on, and have their ears boared to the Divels ſervice.

1 SECT. 1.

1. WHAT is meant by perſecution? the Greek word 〈 in non-Latin alphabet 〉 , to perſecute, ſignifies to vex and moleſt, ſometimes to proſecute another, to arraign him at the Bar, and to purſue him to the death; a perſecutor is a pricking bryar Ezek. 28.24., therefore the Church is deſcribed to be a Lilly among thorns, Cant. 2.2.

2 SECT. 2.

2. WHAT are the ſeveral kinds of perſecution? There is a two-fold perſecution.

1. A perſecution of the hand. Acts 7.52. Which of the Prophets have not your fathers perſecuted? Rom. 8.36. For thy ſake are we killed all the day long, Gal. 4.29. This I call a bloody perſecution, when the people of God are proſecuted with fire and ſword: So we read of the ten perſecutions in the time of Nero Domitian, Trajan, &c. And the Marian perſecution; England for five years drank a Cup of blood; and lately Piedmont, and the confines of Bohemia have been ſcourged to death with the Rod of the Perſecutor; Gods Church hath alwayes like Abrahams Ram, been tyed in a Buſh of thorns.

2. The perſecution of the tongue, which is two-fold.

1. Reviling; this few think of, or lay to heart; but it is called in the Text perſecution; when men ſhall revile and perſecute you; this is tongue-perſecution. Pſal. 55.21. His words were drawn ſwords. You may kill a man as well in his name, as in his perſon; a good name is as precious oyntment, Eccleſ. 7.21. A good conſcience and a good name, is like a gold Ring ſet with a rich Diamond. Now to ſmite another in his name, is by our Saviour called perſecution: Thus the Primitive Chriſtians endured the perſecution of the tongue. Hebr. 11.36. They had trial of cruel mockings. David was the ſong of the Drunkards, Pſal. 69.12. They would ſit on their Ale-bench, and jeer at him; how frequently do the wicked caſt out the Squibs of reproach at Gods children, Theſe are the holy ones! little do they think what they do; they are now doing Cains work and Julians, they are perſecuting.

2. Slandering; ſo it is in the Text, When they ſhall perſecute you, and ſay all manner of evil againſt you falſly. Slandering is tongue-perſecution; thus Saint Paul was ſlandered in his Doctrine; it was reported he ſhould preach, Men might do evil that good might come of it, Rom. 3.8. Thus Chriſt who did caſt out Divels, was charged to have a Divel, John 8.48. The Primitive Chriſtians were falſly accuſed for killing their children, and for inceſtTe • tul. Apol.. Pſal. 35.11. They laid to my charge things that I knew not.

Let us take heed of becoming perſecutors: Some think there is no perſecution but fire and ſword; yes, there is the perſecution of the tongue; there are many of theſe perſecutors now adayes, who by a Divelliſh Chymiſtry can turn gold into dung, the precious names of Gods Saints into reproach and diſgrace. There have been many puniſhed for clipping of Coyne; of how much ſorer puniſhment ſhall they be thought worthy, who clip the names of Gods people to make them weigh lighter.

3 SECT. 3.

3. WHY there muſt be perſecution.

I anſwer for two Reaſons.

1. In regard of God.

1. Gods Decree; 1 Theſ. 3.3. 〈 in non-Latin alphabet 〉 , We

are appointed thereunto: Whoever brings the ſuffering, God ſends it; God did bid Shimei curſe; Shimeie's tongue was the Arrow, but it was God that did ſhoot it.

2. Gods Deſign; God hath a twofold deſign in the perſecutions of his children.

1. Trial; Dan. 12.10. Many ſhall be tryed: Perſecution is the touch-ſtone of ſincerity; it diſcovers true Saints from hypocrites; unſound hearts pretend fair in proſperity, but in a time of perſecution fall away; Mat. 13.20, 21. Hypocrites cannot ſail in ſtormy weather; they will follow Chriſt to Mount Olivet, but not to Mount Calvary; like green Timber, they ſhrink in the ſcorching Sun of perſecution; if trouble ariſeth, hypocrites will rather make Demas his choice, than Moſes his choice; they will prefer thirty pieces of ſilver before Chriſt; God will have perſecutions in the world to make a diſcovery of men; ſuffering times are ſifting times: Job 23.10. When I am tried, I ſhall come forth as gold. Job had a Furnace-faith; a Chriſtian of the right breed (who is born of God) whatever he loſeth, will hold faſt his integrity, Job 2.3. Chriſts true Diſciples will follow him upon the water.

2. Purity; God lets his children be in the Furnace, that they may be partakers of his holineſs, Hebr. 12.10. The Croſs is phyſick, it purgeth out pride, impatience, love of the world; God waſheth his people in bloody waters, to get out their ſpots, and make them look white, Dan. 12.10. I am black, but comely, Cant. 1.5. The torrid zone of perſecution made the Spouſes skin black, but her ſoul fair; ſee how differently afflictions work upon the wicked and godly; they make the one worſe, the other better. Take a cloth that is rotten, if you ſcowre and rub it, it frets and tears; but if you ſcowre a piece of

Plate, it looks brighter. When afflictions are upon the wicked, they fret againſt God, and tear themſelves in impatience; but when the godly are ſcowred by theſe, they look brighter.

2. There will be perſecutions in regard of the enemies of the Church; theſe Vultures prey upon Gods Turtles: The Church hath two ſorts of enemies.

1. Open enemies; the wicked hate the godly; there is enmity between the ſeed of the woman and the ſerpent, Gen. 3.15. As in nature there is an antypathy between the Vine and the Bay-treeVitis laurum non am • t neque ejus odorem; ſi prope creſcat, enecat.; the Elephant and the Dragon. Vultures have an an antipathy againſt ſweet ſmells; ſo in the wicked there is an antipathy againſt the people of God, they hate the ſweet perfumes of their graces; it is true, the Saints have their infirmities; but the wicked do not hate them for theſe, but for their holineſs; and from this hatred ariſeth open violence; the Thief hates the light, therefore would blow it out.

2. Secret enemies; who pretend friendſhip, but ſecretly raiſe perſecutions againſt the godly; ſuch are hypocrites and hereticks. Saint Paul calls them falſe Brethren, 1 Cor. 11.26. The Church complains that her own ſons had vexed her, Cant. 1.6. That is, thoſe who had been bred up in her boſome, and pretended Religion and ſympathy, theſe falſe friends vexed her; the Churches enemies are them of her own houſe; ſuch as are open pretenders, but ſecret oppoſers of the faith, are ever worſt. A wen ſeems to be a part of the body, but is indeed an enemy to it, it doth disfigure and endanger it; they are the vileſt and baſeſt of men, who hang forth Chriſts colours, yet fight againſt him.

4 SECT. 4.

4. THE fourth particular is, That the chief perſecutions are raiſed againſt the Miniſters; our Lord Chriſt turns himſelf directly to the Apoſtles, whom he was ready to commiſſionate, and ſend abroad to preach; Bleſſed are ye when men ſhall perſecute you, Ver. 11. So perſecuted they the Prophets before you, Ver. 12. Take my Brethren the Prophets for an example of ſuffering affliction, Jam. 5.10. No ſooner is any man a Miniſter, but he is a piece of a Martyr. The Miniſters of Chriſt are his choſen Veſſels; now as the beſt Veſſel of gold and ſilver paſſeth through the fire, ſo Gods choſen Veſſels paſs often through the fire of perſecution: All times are not like the ſilver Age wherein Conſtantine lived; he was an honourer of the Miniſtry; he would not ſit down in the Council of Nice, till the Biſhops who were convened there, did come and beſeech him; he would ſay, if he ſaw an infirmity in the Clergy, ſuâ Purpurâ velaret, he would cover it with his own Purple Robe. Miniſters muſt not alwayes look for ſuch ſhines of the Princes favour, they muſt expect an Alarum. Peter a famous Preacher, who knew how to caſt the Net on the right ſide of the ſhip; at one Sermon he converted three thouſand ſouls, yet neither the Divinity of his Doctrine, nor the Sanctity of his life could exempt him from perſecution. John 21.18. When thou ſhalt be old, another ſhall gird thee, and carry thee whether thou wouldeſt not; it alludes to hi • ſuffering death for Chriſt; he was (ſaith Euſebius) bound with chains, and afterwards crucified at Hieruſalem with

his head downwards. Saint Paul a holy man, who is ſteeled with courage, fired with zeal, aſſoon as he entred into the Miniſtry, bonds and perſecutions did abide him, Acts 9.15, 16. He was made up of ſufferings, 2 Tim. 4.6. I am ready to be offered up; he alludes to the drink-offerings, wherein the wine or blood uſed in Sacrifice was poured out, thereby intimating by what manner of death he ſhould glorifie God; not by being ſacrificed in the fire, but by pouring out his blood, which was when he was beheaded; and that it might ſeem no ſtrange thing for Gods Miniſters to be under the heat and rage of perſecution, Stephen puts the queſtion, Acts 7.52. Which of the Prophets have not your fathers perſecuted? Ignatius was torn with wild beaſts; Cyprian, Polycarp Martyr'd†:Praedicare nihil aliud eſt quam derivare in ſe furorem mundi. Luther.

Maximinus the Emperour (as Euſebius relates) gave charge to his Officers to put none to death, but 〈 in non-Latin alphabet 〉 , the Governours and Paſtors of the Church.

The Reaſons why the ſtorm of perſecution hath chiefly fallen upon the Miniſters, are:

1. They have their corruptions as well as others; and leaſt they ſhould be lifted up through the abundance of Revelation, God lets looſe ſome Meſsenger of Satan to vex and perſecute them. God ſees they have need of the flaile to threſh off their Husks; the fire God puts them into, is not to conſume, but refine them.

2. The Miniſters are Chriſts anteſignani, his Enſigne-bearers to carry his colours; they are the Captains of the Lords Hoſt, therefore are moſt ſhot at. Phil. 1.17. I am ſet for the defence of the Goſpel. The Greek word 〈 in non-Latin alphabet 〉 , alludes to a Souldier that is ſet in the fore-front of the Battel, and hath all the Bullets flying about his ears. The Miniſters work is to preach againſt mens

ſins, which are as dear to them as their right eye, and they cannot endure this. Every mans ſin is his King, to which he yields love and ſubjection; now as Pilot ſaid, Shall I crucifie your King? men will not endure to have their King-ſin crucified; this therefore being the work of the Miniſtry to divide between men and their luſts, to part theſe two old friends, no wonder it meets with ſo much oppoſition. When Paul preached againſt Diana, all the City was in an uproar: We preach againſt mens Diana's, thoſe ſins which bring them in pleaſure and profit, this cauſeth an uproar.

3. From the malice of Satan: The Miniſters of Chriſt come to deſtroy his Kingdom, therefore the old Serpent will ſpit all his venome at them; if we tread upon the Divels head, he will bite us by the heel; the Devil ſets up ſeveral Forts and Garriſons in mens hearts, pride, ignorance, unbelief; now the weapons of the Miniſtry beat down theſe ſtrong holds, 2 Cor. 10.4. therefore Satan raiſeth his Militia, all the force and power of hell againſt the Miniſtry: The Kingdom of Satan is a Kingdom of darkneſs, Acts 26.18. Revel. 16.10. And Gods Miniſters are called the lights of the world, Matth. 5.14. They come to enlighten thoſe that fit in darkneſs, this enrageth Satan; therefore he labours to eclipſe the lights, to pull down the ſtars, that his Kingdom of darkneſs may prevail; the Divel is call'd a Lyon, 1 Pet. 5.8. The ſouls of people are the Lyons prey, the Miniſters work is to take away the prey from this Lyon; therefore how will he roar upon them, and ſeek to deſtroy them!

Uſe 1 Uſe 1. It ſhews us what a work the Miniſtry is; though full of dignity, yet full of danger; the perſecution of the tongue is the moſt gentle perſecution can be expected; 'tis not poſſible (ſaith Luther) to be a faithful Preacher, and not meet with trials and oppoſitions.

Uſe 2. It ſhews the corruption of mens nature ſince Uſe 2 the fall, they are their own enemies, they perſecute thoſe who come to do them moſt good. What is the work of the Miniſtry but to ſave mens ſouls? to pull them as brands out of the fire; yet they are angry at this. We hate not the Phyſitian who brings ſuch phyſick as makes us ſick, becauſe it is to make us well; nor the Chyrurgion, who lanceth the fleſh, becauſe it is in order to a cure; Why then ſhould we quarrel with the Miniſter? What is our work but to bring men to heaven? 2 Cor. 5.20. We are Embaſſadors for Chriſt, &c.

〈 in non-Latin alphabet 〉 , We would have a peace made up between you and God; yet this is the folly of depraved nature, to requite evil for good. Ariſtoxenus did uſe to moiſten his flowers with wine, honey, and perfumes, that they might not only ſmell more fragrantly, but put forth more vigorouſly: So ſhould we do with our Miniſters, give them wine and honey, encourage them in their work, that they might act more vigorouſly; but inſtead of this, we give them gall and vineger to drink, we hate and perſecute them. Moſt deal with their Miniſters, as Iſrael did with Moſes; he prayed for them, and wrought miracles for them, yet they were ſtill quarrelling with him, and ſometimes ready to take away his life.

Uſe 3. If the fury of the world be againſt the Miniſters, Uſe 3 then you that fear God had need pray much for them. 2 Theſ. 3.2. Pray for us, that the Word of the Lord may have free courſe, and that we may be delivered from unreaſonable and wicked men. People ſhould pray for their Miniſters, that God would give them the wiſdom of the Serpent, that they may not betray themſelves to danger by indiſcretion; and the boldneſs of the Lyon, that they may not betray the truth by fear.

5 SECT. 5.

5. THE next thing to be explained, is, What that ſuffering perſecution is which makes a man bleſſed.

1. I ſhall ſhew what that ſuffering is which will not make us bleſſed.

1. That ſuffering is not reckoned for Martyrdom, when we pull a croſs upon our ſelves, there is little comfort in ſuch ſuffering. Auſtin ſpeaks of ſome in his time that were called Circumcelliones, who out of an itch (rather than zeal) of Martyrdom, would run themſelves into ſufferings; theſe were acceſſory to their own death; like Saul, who fell upon hi • own ſword; we are bound by all lawful means to preſerve our own lives. Jeſus Chriſt did not ſuffer till he was called to it; ſuſpect that to be a tentation which bids us caſt our ſelves down into ſufferings; when men through precipitancy and raſhneſs run themſelves into trouble, it is a croſs of their own making, and not of Gods laying upon them.

2. That is not to be accounted Martyrdom, when we ſuffer for our offences, 1 Pet. 4.15. Let none of you ſuffer as an evil doer. Luke 23.41. We indeed ſuffer juſtly. I am not of Cyprians mind, that the Thief on the Croſs ſuffered as a Martyr; no, he ſuffered as an evil doer; Chriſt indeed took pity on him, and ſaved him; he dyed a Saint, but not a Martyr. When men ſuffer by the hand of the Magiſtrate for their uncleanneſs, blaſphemies, &c. theſe do not ſuffer perſecution, but execution; they dye not as Martyrs, but Malefactors; they ſuffer evil, for being evil.

3. That ſuffering will not make men bleſſed, when they ſuffer out of ſiniſter reſpects, to be cried up as the head of a Party, or to keep up a Faction. The Apoſtle implies that a man may give his body to be burned, yet go to hell, 1 Cor. 13.3. Ambitions men may ſacrifice their lives to purchaſe ſame; theſe are the Divels Martyrs.

2. What that ſuffering perſecution is which will make us bleſſed, and ſhall wear the Crown of Martyrdom.

Anſw. 1. When we ſuffer in a good cauſe; ſo it is in the Text, Bleſsed are they which ſuffer for righteouſneſs ſake; 'tis the cauſe that makes a MartyrCauſa non poena facit Martyrem.: When we ſuffer for the truth, and eſpouſe the quarrel of Religion, this is to ſuffer for righteouſneſs ſake. Acts 28.20. For the hope of Iſrael I am bound with this chain.

2. When we ſuffer with a good conſcience: A man may have a good cauſe, and a bad conſcience; he may ſuffer for righteouſneſs ſake, yet he himſelf be unrighteous. Saint Paul, as he had a juſt cauſe, ſo he had a pure conſcience. Acts 23.1. I have lived in all good conſcience to this day. Paul kept a good conſcience to his dying day; a good conſcience will make a man ſuffer with comfort, it hath made the Saints go as chearfully to the ſtake, as if they had been going to a Crown; look to it, that there be no flaw in conſcience. A ſhip that is to ſail upon the waters, muſt be preſerved from leaking; when Chriſtians are to ſail on the waters of perſecution, let them take heed there be no leak of guilt in their conſcience; he who ſuffers (though it be in Gods own cauſe) with a bad conſcience, ſuffers two hells; an hell of perſecution, and an hell of damnation.

3. When we have a good call. Matth. 10.18. When ye ſhall be brought before Kings, &c. There is no queſtion but a man may ſo far conſult for his ſafety, that if God by his Providence open a door, he may flie in time of perſecution, Matth. 10.23. But when he is brought before Kings, and the caſe is ſuch, that either he muſt ſuffer, or the truth muſt ſuffer; here is a clear call to ſuffering, and this is reckon'd for Martyrdom.

4. When we have good ends in our ſuffering; viz. that we may glorifie God, ſet a ſeal to the truth, ſhew our love to Chriſt. Matth. 10.18. When you ſhall be brought before Kings for my ſake. The Primitive Chriſtians did burn more in love than in fire; when we look at God in our ſufferings, and are willing to make his Crown flouriſh, though it be in our aſhes, this is that ſuffering which carries away the Garland of glory.

5. When we ſuffer as Chriſtians. 1 Pet. 4.16. If any man ſuffer as a Christian, let him not be aſhamed: To ſuffer as a Chriſtian, is to ſuffer with ſuch a Spirit as becomes a Chriſtian, which is,

1. When we ſuffer with patience. Jam. 5.10. Take my Brethren the Prophets for an example of ſuffering affliction, and of patience. A Chriſtian muſt not repine, but ſay, Shall I not drink the cup of Martyrdom which my Father hath given me? There ſhould be ſuch a ſpirit of meekneſs in a Chriſtians ſuffering, that it ſhould be hard to ſay which is greater, his perſecution or his patience. When Job had loſt all, he kept the breaſt-plate of innocency, and the ſhield of patience; an impatient Martyr is a Soleciſm.

2. To ſuffer as Chriſtians, is, when we ſuffer with courage. Courage is a Chriſtians Armour of proof, it ſteels and animates him. The three children (or rather the three Champions) were of brave heroick ſpirits; they

do not ſay to the King we ought not ſerve thy gods, but we will not: Dan. 3.18. Neither Nebuchadnezzars Muſick, nor his Furnace could alter their reſolution. Tertullian was called an Adamant for his invincible courage: Holy courage makes us (as one of the Fathers ſaith) edomita fronte ad Crucis opprobrium, have ſuch faces of braſs, that we are not aſhamed of the Croſs; this is to ſuffer as Chriſtians, when we are meek, yet reſolute. The more the fire is blown, the more it flames; ſo it is with a brave-ſpirited Chriſtian; the more oppoſition he meets with the more his zeal and courage flames forth: What a ſpirit of gallantry was in Luther, who writing to Melancthon, If ſaith he it be not the cauſe of God, we are imbarked in, let us deſert it; if it be his cauſe, and will bear us out, why do we not ſtand to itSi piam & juſtam cauſam defendimus cur Dei promiſſis non confidimus??

3. To ſuffer as Chriſtians, is to ſuffer with chearfulneſs. Patience is a bearing the Croſs, chearfulneſs is a taking up the Croſs. Chriſt ſuffered for us chearfully, his death was a free-will offering; Luke 12.50.Sanguinem ſuum patri obtulet tanquam ſacrificium 〈 in non-Latin alphabet 〉 .. He thirſted to drink of that cup of blood; ſuch muſt our ſufferings be for Chriſt; Chearfulneſs perfumes Martyrdom, and makes it the ſacrifice of a ſweet-ſmelling ſavour to God. Thus Moſes ſuffered chearfully, Hebr. 11.24, 25. Moſes when he was come to years, choſe rather to ſuffer affliction with the people of God, than to enjoy the pleaſures of ſin for a ſeaſon. Obſerve,

1. When he was come to years; it was no childiſh act, it was not in his non-age, but when he was of years of diſcretion.

2. He choſe to ſuffer affliction; ſuffering was not ſo much his task, as his choice; the Croſs was not ſo much impoſed, as embraced; this is to ſuffer as Chriſtians, when we are Volunteers, we take up the Croſs chearfully, nay, joyfully; Acts 5.41. They departed from the

preſence of the Council, rejoycing that they were counted worthy to ſuffer ſhame for his Name: Or as it is more emphatical in the Original, 〈 in non-Latin alphabet 〉 , they rejoyced that they were ſo far graced, as to be diſgraced for the Name of Chriſt. Tertullian ſaith of the Primitive Chriſtians, they took more comfort in their ſufferings, than in their deliveranceMagis damnati quam abſoluti gaudentes. Tert. Apol. : And indeed well may a Chriſtian be joyful in ſuffering2 Cor. 4.7., becauſe it is a great favour when God honours a man to be a witneſs to the truth. Chriſts marks in Saint Pauls body, were prints of glory

〈 in non-Latin alphabet 〉 . Chryſ.; the Saints have worn their ſufferings as ornaments. Ignatius his chains were his jewels; never have any Princes been ſo famous for their Victories, as the Martyrs for their ſufferings.

4. We ſuffer as Chriſtians; when we ſuffer and pray. Matth. 5.44. Pray for them which deſpightfully uſe you and perſecute you.

There are two Reaſons why we ſhould pray for our perſecutors.

1. Becauſe our prayers may be a means to convert them. Stephen prayed for his perſecutors, Acts 7.60. Lord, lay not this ſin to their charge; and this prayer was effectual to ſome of their converſions. Auſtin ſaith, the Church of God was beholding to Stephens prayer for all that benefit which was reaped by Pauls Miniſtry.

2. We ſhould pray for our perſecutors, becauſe they do us good, though againſt their will; they ſhall encreaſe our reward; every reproach ſhall adde to our glory; every injury ſhall ſerve to make our Crown heavier; as Gregory Nazianzene ſpeaks in one of his Orations, Every ſtone which was thrown at Stephen, was a precious ſtone, which enriched him, and made him ſhine brighter in the Kingdom of heaven. Thus I have ſhewn what that ſuffering is which makes us bleſſed, and ſhall wear the Crown of Martyrdom.

6 SECT. 6.

1. IT ſhews us what the nature of Chriſtianity is, viz.

Uſe 1 Sanctity joyned with ſuffering;Inform. a true Saint carries Chriſt in his heart, and the Croſs on his ſhoulders. 2 Tim.

Branch. 1 3.12. All that will live godly in Chriſt Jeſus, ſhall ſuffer perſecution. Chriſt and his Croſs are never parted; 'tis too much for a Chriſtian to have two heavens; one here, and another hereafterDelicatus nimis es ſi & hic vis gaudere cum ſaeculo, & poſtea regnare cum Chriſto. Hier. . Chriſts Kingdom on earth, is Regnum Crucis: What is the meaning of the ſhield of faith, the helmet of hope, the breaſt-plate of patience? but to imply that we muſt encounter with ſufferings. It is one of the titles given to the Church, Afflicted, Iſa. 54.11. Perſecution is the Legacy bequeathed by Chriſt to his people. John 16. ult. In the world 〈 in non-Latin alphabet 〉 , ye ſhall have tribulation. Chriſts Spouſe is a lilly among thorns. Chriſts ſheep muſt expect to loſe their golden Fleece; this the fleſh doth not like to hear of; therefore Chriſt calls perſecution the Croſs, Matth. 16.24. Becauſe it is croſs to fleſh and blood; we are all for reigning. Acts 1.7. When wilt thou reſtore the Kingdom again to Iſrael? But the Apoſtle tells us of ſuffering before reigning. 2 Tim. 2.12. If we ſuffer, we ſhall reign with him. How loth is corrupt fleſh to put its neck under Chriſts yoke, or ſtretch it ſelf upon the Croſs! but Religion gives no Charter of exemption from ſuffering; to have two heavens, is more than Chriſt had. Was the head crowned with Thorns, and do we think to be crowned with Roſes? 1 Pet. 4.12. Think it not ſtrange concerning the fiery trial. If we are Gods gold, it is not ſtrange to be caſt into the fire. Some there are that picture Eraſmus

half in heaven, and half out: Methinks it repreſents a Chriſtian in this life; in regard of his inward conſolation he is half in heaven, in regard of his outward perſecution he is half in hell.

Branch. 2 2. See hence that perſecutions are not ſigns of Gods anger, or fruits of the curſe; for bleſſed are they that are perſecuted: If they are bleſſed who dye in the Lord, Are not they bleſſed who dye for the Lord? We are very apt to judge them hated and forſaken of God, who are in a ſuffering condition. Matth. 26.40. If thou be the Son of God, come down from the Croſs. The Jewes made a queſtion of it, they could hardly believe Chriſt was the Son of God when he hung upon the Croſs: Would God let him be reproached and forſaken if he were the Son of God? When the Barbarians ſaw the Viper on Pauls hand, they thought he was a great ſinner. Acts 28.4. No doubt this man is a Murtherer: So when we ſee the people of God afflicted, and the Viper of perſecution faſtens on them, we are apt to ſay, Theſe are greater ſinners than others, and God doth not love them; this is for want of judgement: Bleſsed are they that are perſecuted. Perſecutions are pledges of Gods love, badges of honour, Hebr. 12.7. In the ſharpeſt trial there is the ſweeteſt comfort; Gods fanning his wheat is but to make it purer.

7 SECT. 7.

Uſe 2 1. IT reproves ſuch as would be thought good Chriſtians, Reproof.

Branch 1 but will not ſuffer perſecution for Chriſts ſake; their care is not to take up the Croſs, but to avoid the

Croſs: Matth. 13.21. When perſecution ariſeth becauſe of the Word, by and by he is offended. There are many profeſſors who ſpeak Chriſt fair, but will ſuffer nothing for him; theſe may be compared to the chryſtal which looks like pearle, till it comes to the hammering, then it breaks; many when they ſee the Palme-branches and garments ſpread, cry Hoſanna to Chriſt; but if the Swords and Staves appear, then they flink away; as King Henry the fourth, then of Navar, told Beza, who urging him to engage himſelf in the Proteſtant Religion, ſaid, he would not launch out too far into the deep, but that if a ſtorm ſhould ariſe, he might retreat back to ſhore: 'Tis to be feared there are ſome among us, who if perſecutions ſhould come, would rather make Demas his choice, than Moſes his choice; and would ſtudy rather to keep their skin whole, than their conſcience pure. Eraſmus highly extolled Luthers Doctrine; but when the Emperour threatned all that ſhould favour Luthers cauſe, he unworthily deſerted it. Hypocrites will ſooner renounce their Baptiſme, than take up the Croſs; if ever we would ſhew our ſelves Chriſtians to purpoſe, we muſt with Peter, throw our ſelves upon the water to come to Chriſt. He that refuſeth to ſuffer, let him read over that ſad Scripture, Matth. 10.33. Whoſoever ſhall deny me before men, him will I alſo deny before my Father which is in heaven.

2. It reproves them who are the oppoſers and perſecutors Branch 2 of the Saints; how great is their ſin? they reſiſt the Holy Ghoſt. Acts 7.51, 52. Ye do alwayes reſiſt the Holy Ghoſt; which of the Prophets have not your Fathers perſecuted? Perſecutors offer affront to Chriſt in heaven, they tread his jewels in the duſt, touch the apple of his eye, pierce his ſides. Acts 9.4, 5. Saul, Saul, why perſecuteſt thou me? When the foot was trodden on, the head cried out; as the ſin is great, ſo the puniſhment

ſhall be proportionable. Rev. 16.6. They have ſhed the blood of Saints and Prophets, and thou haſt given them blood to drink, for they are worthy. Will not Chriſt avenge thoſe who dye in his quarrel? what is the end of perſecutors? Diocleſian proclaimed that the Chriſtian Churches and Temples ſhould be razed down, their Bibles burned; he would not permit any man that was a Chriſtian to hold an office; ſome of the Chriſtians he caſt alive into boyling lead, others had their hands and lips cut off, only they had their eyes left, that they might behold the tragedy of their own miſeries, what was the end of this man? he ran mad, and poyſoned himſelf. Felix Captain to Emperour Charles the fifth, being at Supper at Auſpurg, vowed he would ride up to the ſpurs in the blood of the Lutherans; a flux of blood came up that night into his throat, wherewith he was choaked; it were eaſie to tell how Gods hand hath ſo viſibly gone out againſt Perſecutors, that they might read their ſin in their puniſhment.

8 SECT. 8.

Uſe 3 1. LET it exhort Chriſtians to think before hand, and make account of ſufferings;Exhort. this reckoning before hand can do us no hurt, it may do us much good.

1. The fore-thoughts of ſuffering will make a Chriſtian very ſerious; the heart is apt to be feathery and frothy, the thoughts of ſuffering perſecution would conſolidate it; Why am I thus light? Is this a poſture fit

for perſecution? Chriſtians grow ſerious in the caſting up their ſpiritual accounts, they reckon what Religion muſt coſt them, and may coſt them; it muſt coſt them the blood of their ſins, it may coſt them the blood of their lives.

2. The fore-thoughts of perſecution will be as ſawce to ſeaſon our delights, that we do not ſurfeit upon them. How ſoon may there be an Alarum ſounded? how ſoon may the clouds drop blood? the thoughts of this would take off the heart from the immoderate love of the creature. Our Saviour at a great Feaſt breaks out into mention of his death; Mark 14.3. She hath prepared this againſt my Burial: So the fore-thoughts of a change would be an excellent antidote againſt a ſurfeit.

3. The fore-thoughts of ſufferings would make them lighter when they comeLevius laedunt praeviſa mala. Grotius. ; the ſuddenneſs of an evil addes to the ſadneſs; this was ill news to the fool in the Goſpel, (who reckoned without his Hoſt) Hac nocte, This night ſhall thy ſoul be required of thee. This will be an aggravation of Babylons miſeries, Rev. 18.8. Her plagues ſhall come in one day; not that Antichriſt ſhall be deſtroyed in a day, but (in a day) that is, ſuddenly; the blow ſhall come unawares, when he doth not think of it; the reckoning before hand of ſuffering, doth alleviate and take off the edge of it when it comes; therefore Chriſt to lighten the Croſs, ſtill fore-warms his Diſciples of ſufferings, that they might not come unlooked for, Joh. 16.33. Acts 1.7.

4. Fore-thoughts of perſecution would put us in mind of getting our Armour ready; 'tis dangerous as well as imprudent, to have all to ſeek when the trial comes; as if a Souldier ſhould have his weapons to get when the enemy is in the Field. Caeſar ſeeing a Souldier whetting his ſword when he was juſt going to fight, caſhier'd him; he

that reckons upon perſecution, will be in a ready poſture for it; he will have the Shield of Faith, and the Sword of the Spirit ready, that he may not be ſurprized unawares.

2. Let us prepare for perſecution; a wiſe Pilot in a calm will prepare for a ſtorm. God knows how ſoon perſecution may come, there ſeems to be a cloud of blood hanging over the Nation.

9 SECT. 9.

Queſt. HOW ſhall we prepare for ſufferings?

Anſw. Do three things.

1. Labour to be perſons rightly qualified for ſuffering; Be righteous perſons; that man who would ſuffer for righteouſneſs ſake, muſt himſelf be righteous; I mean Evangelically righteous; in particular I call him righteous,

1. Who breaths after ſanctity, Pſal. 119.5. Though ſin cleaves to his heart, yet his heart doth not cleave to ſin; though ſin hath an alliance, yet no allowance. Rom. 7.15. What I do I allow not! a good man hates that ſin to which Satan doth moſt tempt, and his heart moſt incline, Pſal. 119.128.

2. A righteous perſon is one who makes Gods glory

his Center; the glory of God is more worth than the ſalvation of all mens ſoul. He who is divinely qualified, is ſo zealouſly ambitious of Gods glory, that he cares not what he loſeth, ſo God may be a gainer; he prefers the glory of God before credit, eſtate, relations. It was the ſpeech of Kiliaz that bleſſed Martyr, Had I all the gold in the world to diſpoſe of, I would give it to live with my relations, (though in priſon) yet Jeſus Chriſt is dearer to me than all.

3. A righteous perſon is one who values the jewel of a good conſcience at an high rate; good conſcience is a Saints Feſtival, his Muſick, his Paradiſe, and he will rather hazard any thing than violate his conſcience. They ſay of the Iriſh, if they have a good Skimmeter (a warlike weapon) they had rather take a blow on their Arme, than their Skimmeter ſhould be hurt. To this I may compare a good conſcience; a godly man had rather ſuſtain hurt in his body or eſtate, than his conſcience ſhould be hurt; he had rather dye, than violate the Virginity of his conſcience; ſuch a man as this, is Evangelically righteous; and if God call him to it, he is fit to ſuffer.

2. Avoid thoſe things which will hinder ſuffering.

1. The love of the world; God allows us the uſe of the world, 1 Tim. 6.7. But take heed of the love of it; he that is in love with the world, will be out of love with the Croſs. 2 Tim. 4.10. Demas hath forſaken me, having loved this preſent world; he not only forſook Pauls company, but his doctrine. The love of the world choaks our zeal; a man wedded to the world, will for thirty pieces of ſilver betray Chriſt and a good cauſe. Let the world be as a looſe garment, that you may throw off at pleaſure; before a man can dye for Chriſt, he muſt be dead to the world. Paul was crucified to the world, Gal. 6.14. It will be an eaſie thing to dye, when we are dead before in our affections.

2. Carnal fear. There is a two-fold fear.

1. A filial fear; when a man fears to diſpleaſe GodIncidam potius in Geheunam quam peccatum. Anſelm. ; when he fears leſt he ſhould not hold out, this is a good fear; Bleſſed is he that fears alway; if Peter had feared his own heart, and ſaid, Lord Jeſus, I fear I ſhall forſake thee, Lord ſtrengthen me, doubtleſs Chriſt would have kept him from falling.

2. There is a cowardly fear; when a man fears danger more than ſin; when he is afraid to be good, this fear is an enemy to ſuffering. God proclaimed that thoſe who were fearful ſhould not go to the Wars; Deuter. 20.8. The fearful are unfit to fight in Chriſts Wars; a man poſſeſſed with fear, doth not conſult what is beſt, but what is ſafeſt. If he may ſave his Eſtate, he will ſnare his conſcience. Prov. 29.25. In the fear of man there is a ſnare. Fear made Peter deny Chriſt; Abraham equivocate; David fain himſelf mad; fear will put men upon indirect courſes, making them ſtudy rather compliance, than conſcience. Fear makes ſin appear little, and ſuffering great; the fearful man ſees double, he looks upon the croſs through his perſpective twice as big it is; fear argues ſordidneſs of ſpiritDegeneres animos timor arguit., it will put one upon things moſt ignoble and unworthy; a fearful man will Vote againſt his conſcience; fear infeebles, it is like the cutting off Sampſons locks; fear melts away the courage. Joſh, 5.1. Their hearts melt becauſe of you; and when a mans ſtrength is gone, he is very unfit to carry Chriſts Croſs; fear is the root of Apoſtaſie. Spira's fear made him abjure and recant his Religion; fear doth one more hurt than the Adverſary; it is not ſo much an enemy without the Caſtle, as a Traytor within indangers it; 'tis not ſo much ſufferings without, as trayterous fear within which undoes a man; a fearful man is verſed in no poſture ſo much as in retreating; Oh take heed of this, be afraid

of this fear. Luke 12.4. Fear not them that can kill the body. Perſecutors can but kill that body which muſt ſhortly dye; the fearful are ſet in the fore-front of them that ſhall go to hell, Rev. 21.8. Let us get the fear of God into our hearts; as one wedge drives out another, ſo the fear of God will drive out all other baſe fear.

3. Take heed of a facil ſpirit; a facil-ſpirited man will be turned any way with a word; he will be wrought as wax; he is ſo tame, that you may lead him whither you will. Rom. 16.18. With fair ſpeeches they deceive the hearts of the ſimple. A facil Chriſtian is malleable to any thing, he is like wool that will take any dye; he is a weak reed that will be blown any way with the breath of men; one day you may perſwade him to engage in a good cauſe, the next day to deſert it; he is not ex quercu ſed ex ſalice; he is made of willow, he will bend every way: Oh take heed of a facil ſpirit; 'tis not ingenuity, but folly to ſuffer ones ſelf to be abuſed. A good Chriſtian is like Mount Sion, that cannot be moved, Pſal. 125.1. He is like Fabricius, of whom it was ſaid, a man might as well alter the courſe of the Sun, as turn him aſide from doing juſtice. A good Chriſtian muſt be firme to his reſolution; if he be not a fixed, he will be a falling ſtar.

4. Take heed of liſtning to the voyce of the fleſh. St. Paul conferred not with fleſh and blood, Gal. 1.16. The fleſh will give bad counſel; firſt Saul conſulted with the fleſh, and afterwards he conſulted with the Divel, he ſends to the Witch of Endor; oh ſaith the fleſh, the Croſs of Chriſt is heavy, there is a nail in the yoke which will tear, and fetch blood; be as a deaf Adder, ſtopping your ears to the charmings of the fleſh.

3. Promote thoſe things which will help to ſuffer.

1. Inure your ſelves to ſuffering. 2 Tim. 2.3. As a good Souldier of Chriſt endure hardſhip. Jacob made the ſtone his pillow, Gen. 28.18. 'Tis good for a man that he bear the yoke in his youth, Lam. 3.27. The bearing of a lighter croſs will fit for bearing an heavier: Learn to bear a reproach with patience, and then you will be fitter to bear an iron chainQuid iſte faceret in igne qui Chriſtum rubuit in nube?. Saint Paul did dye daily; he began with leſſer ſufferings, and ſo by degrees learned to be a Martyr; as it is in ſin, a wicked man learns to be expert in ſin by degreesNemo repente fit turpis.; firſt he commits a leſſer ſin, then a greater, then he arrives at cuſtome in ſin, then he grows impudent in ſin, then he glories in ſin, Phil. 3.19. ſo it is in ſuffering, firſt a Chriſtian takes up the chips of the Croſs, a diſgrace, a priſon, and then he carries the Croſs it ſelf.

Alas how far are they from ſuffering, who indulge the fleſh! Amos 6.4. that lie upon beds of Ivory, and ſtretch themſelves upon their Couches; a very unfit poſture for ſuffering. That Souldier is like to make but poor work of it, who is ſtretching himſelf upon his bed, when he ſhould be in the field exerciſing his ArmsQuid dicam de his quibus cura eſt ut veſtes bene oleant, ut crines calamiſtro rorentur, ut digiti a nulis radient, & ſi via humi dior fiat vix in cam pedes compriment! Hier. : What ſhall I ſay ſaith Hierom, to thoſe Chriſtians who make it all their care to perſume their cloaths, to criſp their hair, to ſparkle their Diamonds; but if ſufferings come, and the way to heaven hath any water in it, they will not endure to ſet their feet upon it! Moſt people are too effeminate, they uſe themſelves too nicely and tenderly; thoſe delicatuli, thoſe ſilken Chriſtians, (as Tertullian calls them) that pamper the fleſh, are unfit for the School of the Croſs; the naked breaſt and bare ſhoulder is too ſoft and tender to carry Chriſts Croſs; inure your ſelves to hardſhip, do not make your pillow too eaſie.

2. Be well skil'd in the knowledge of Chriſt; a man

can never dye for him he doth not know. 2 Tim. 1.12. For which cauſe I ſuffer theſe things, for I know whom I have believed. Blinde men are always fearful; a blinde Chriſtian will be fearful of the Croſs; enrich your ſelves with knowledge; know Chriſt in his Vertues, Offices, Priviledges; ſee the preciouſneſs in Chriſt. 1 Pet. 1.7. To you that believe he is precious; his Name is precious, 'tis as oyntment poured forth; his Blood is precious, 'tis as balm poured forth; his Love is precious, 'tis as wine poured forth; Jeſus Chriſt is made up of all ſweets and delights. — Ipſe totus deſideria; — he is light to the eye, honey to the taſte, joy to the heart; get but the knowledge of Chriſt, and you will part with all for him; you will embrace him, though it be in the fire; an ignorant man can never be a Martyr; he may ſet up an Altar, but he will never dye for an unknown God.

3. Prize every truth of God; the filings of gold are precious, the leaſt ray of truth is glorious. Prov. 23.23. Buy the truth, and ſell it not. Truth is the object of faith, 2 Theſ. 2.13. The ſeed of Regeneration, Jam. 1.18. The ſpring of joy, 1 Cor. 13.6. Truth crowns us with ſalvation, 1 Tim. 2.4. If ever you would ſuffer for the truth, prize it above all things; he that doth not prize truth above life, will never lay down his life for the truth. The bleſſed Martyrs ſealed to the truth with their blood. There are two things God counts moſt dear to him, his glory and his truth. I will, ſaith Biſhop Jewel, deny my Biſhopwrick, I will deny my name and credit, but the truths of Chriſt I cannot deny.

4. Keep a good conſcience; if there be any ſin allowed in the ſoul, it will unfit for ſuffering: A man that hath a Bile upon his ſhoulders, cannot carry a heavy burden; guilt of conſcience is like a Bile; he that hath this,

can never carry the Croſs of Chriſt; if a Ship be ſound, and well rigged, it will ſail upon the water; but if it be full of holes, and leaks, it will ſink in the water: If conſcience be full of guilt, (which is like a leak in the Ship) it will not fall in the bloody waters of perſecution. An houſe will not ſtand in a ſtorm, the pillars of it being rotten; if a mans heart be rotten, he will never ſtand in a ſtorm of tribulation; how can a guilty perſon ſuffer, when for ought he knows he is like to go from the fire at the ſtake to hell-fire! Let conſcience be pure. 1 Tim. 3.9. Holding the myſtery of faith in a pure conſcience. A good conſcience will abide the fiery trial; this made the Martyrs flames, beds of Roſes; good conſcienceMurus abaeneus eſto, Nil conſcire ſibi. is a wall of braſs; with the Leviathan, it laughs at the ſhaking of a Spear, Job 41.29. Let one be in Priſon, good conſcience is a Bird can ſing in this Cage; Auſtin calls it the Paradiſe of a good conſcience.

5. Make the Scripture familiar to you, Pſal. 119.50. The Scripture well digeſted by meditation will fit for ſuffering; The Scripture is a Chriſtians Palladium, his Magazine and Fort-royal; it may be compar'd to the Tower of David, on which there hang a thouſand Bucklers, Cant. 4.3. From theſe breſts of Scripture divine ſtrength flows into the ſoul. Col. 3.16. Let the word of Chriſt dwell in you richly. Hierom ſpeaks of one who by frequent ſtudying the Scripture made his breaſt bibliothecam Chriſti, the Library of Chriſt. The bleſſed Scripture as it is an honycomb for comfort, ſo an armory for ſtrength; firſt, the Martyrs hearts did burn within them by reading the Scripture †,Luke 24.32. and then their bodies were fit to burn. The Scripture armes a Chriſtian both againſt tentation and perſecution.

1. Againſt Tentation. Chriſt himſelf when he was tempted by the Divel, ran to Scripture for armour, it is

written. Three times he wounds the old Serpent with this ſword. Hierom ſaith of Saint Paul he could never have gone through ſo many tentations but for his Scripture-armour. Chriſtian, art thou tempted? go to Scripture, gather a ſtone hence, to ſling in the face of a Goliah-temptation; art thou tempted to pride? read that Scripture, 1 Pet. 5.5. God reſiſteth the proud; art thou tempted to luſt? read James 1.15. when luſt hath conceived, it bringeth forth ſin, and ſin when it is finiſhed bringeth forth death.

2. Againſt perſecution. When the fleſh draws back, the Scripture will recruit us, it will put armour upon us, and courage into us, Rev. 2.10. Fear none of thoſe things which thou ſhalt ſuffer; behold the Divel ſhall caſt ſome of you into priſon that ye may be tried, and you ſhall have tribulation ten dayes: be thou faithful unto death, and I will give thee a Crown of life. O ſaith the Chriſtian I am afraid to ſuffer; Feare none of thoſe things thou ſhalt ſuffer. But why ſhould I ſuffer? I love God, and is not this ſufficient? nay, but God will try your love; it is that ye may be tried. Gods gold is beſt tried in the Furnace. But this perſecution is ſo long. No, it is but for ten dayes; it may be laſting, but not everlaſting: What are ten dayes put in the ballance with eternity? But what am I the better if I ſuffer? what comes of it? I will (ſaith God) give thee a Crown of life: Though thy body be Martyr'd, thy ſoul ſhall be Crown'd. But I ſhall faint when trials come. My grace ſhall be ſufficient, 2 Cor. 12.9. The weak Chriſtian hath Omnipotency to under-prop it.

6. Get a ſuffering frame of heart.

Queſt. What is that? Queſt.

Anſw. A ſelf-denying frame:

Anſw. Matth. 16.24. If any man will come after me, let him deny himſelf, and

take up the Croſs. Self-denial is the foundation of godlineſs; and if this be not well laid, the whole building will fall. If there be any luſt in our ſouls which we cannot deny, it will turn at length either to ſcandal or apoſtaſie. Self-denial is the thread which muſt run along through the whole work of Religion; the ſelf-denying Chriſtian will be the ſuffering Chriſtian; let him deny himſelf, and take up his Croſs.

For the further Explication of this, I ſhall do two things.

1. Shew what is meant by this word deny.

2. What is meant by ſelf.

1. What is meant by deny; the word 〈 in non-Latin alphabet 〉 , to deny, ſignifies to lay aſide, to put off, to annihilate ones ſelf. Beza renders it abdicet ſeipſum, let him renounce himſelf.

2. What is meant by ſelf; Self is taken four wayes.

1. A man muſt deny worldly ſelf; that is, his eſtate. Matth. 19.27. Behold we have forſaken all, and followed thee. The gold of Ophir muſt be denied for the pearle of price; Let their money periſh with them (ſaid that noble Marqueſs of Vico) who eſteem all the gold and ſilver in the world worth one houres communion with Chriſt.

2. A man muſt deny RELATIVE SELF, his deareſt Relations if God calls; if our neareſt alliance, father or mother ſtand in our way, and would hinder us from doing our duty, we muſt either leap over them, or

tread upon them. Luke 14.26. If any man come to me, and hate not father and mother, and wife, and children, &c. he cannot be my Diſciple. Relations muſt not weigh heavier than Chriſt.

3. A man muſt deny natural ſelf; he muſt be willing to become a ſacrifice, and make Chriſts Crown flouriſh, though it be in his aſhes. Luk. 14.26. Rev. 12.11. They loved not their lives unto the death: Jeſus Chriſt was dearer to them than their own heart-blood.

4. A man muſt deny carnal ſelf; this I take to be the chief ſenſe of the Text.

1. He muſt deny ſelf-eaſe; the fleſh cries out for eaſe, it is loth to put its neck under Chriſts yoke, or ſtretch it ſelf upon the Croſs; the fleſh cries out there is a Lyon in the way, Prov. 22.13. We muſt deny our ſelf-eaſe; they that lean on the ſoft pillow of ſloath, will hardly take up the Croſs. 2 Tim. 2.3. Thou as a good Souldier of Chriſt endure hardneſs. We muſt force a way to heaven through ſweat and blood. Caeſars Souldiers did fight with hunger and cold.

2. A man muſt deny ſelf-opinion; every man by nature hath an high opinion of himſelf, he is drunk with ſpiritual pride; and a proud man is unfit for ſuffering, he thinks himſelf too good to ſuffer. What (ſaith he) I that am of ſuch a noble deſcent, ſuch high parts, ſuch repute and credit in the world, ſhall I ſuffer? a proud man diſdains the Croſs; oh deny ſelf-opinion; how did Chriſt come to ſuffer? He humbled himſelf, and became obedient unto death, Phil. 2.8. Let the Plumes of pride fall.

3. A man muſt deny ſelf-confidence; Peters confidence undid him. Matth. 26.33, 34. Though all men ſhall be offended becauſe of thee, yet will I never be offended; though I ſhould dye with thee, yet will I not deny

thee. How did this man preſume upon his own ſtrength, as if he had more grace than all the Apoſtles beſides? his denying Chriſt, was for want of denying himſelf; oh deny thy own ſtrength; Sampſons ſtrength was in his locks; a Chriſtians ſtrength lies in Chriſt; he who truſts to himſelf, ſhall be left to himſelf; he who goes out in his own ſtrength, comes off to his own ſhame.

4. A man muſt deny ſelf-wiſdom†:Renunciet proprio ingenio. Beza. We read of the wiſdom of the fleſh, 2 Cor. 1.12. Self-wiſdom is carnal policy; 'tis wiſdom (ſaith the fleſh) to keep out of ſuffering; 'tis wiſdom not to declare againſt ſin; 'tis wiſdom to finde out ſubtile diſtinctions to avoide the Croſs; the wiſdom of the fleſh is to ſave the fleſh. Indeed there is a Chriſtian prudence to be uſed; the Serpents eye muſt be in the Doves head; wiſdom and innocency do well, but it is dangerous to ſeparate them; curſed be that policy which teacheth to avoide duty; this wiſdom is not from above, but is divelliſh, Jam. 3.17. it is learned from the old Serpent; this wiſdom will turn to folly at laſt; it is like a man, who to ſave his gold, throws himſelf over-board into the water; ſo the Polititian to ſave his skin, will damn his ſoul.

5. A man muſt deny ſelf-will; Saint Gregory calls the will the Commander in chief of all the faculties of the ſoul; indeed in innocency Adam had rectitude of minde, and conformity of will; the will was like an inſtrument in tune, it was full of harmony, and did tune ſweetly to Gods will; but now the will is corrupt, and like a ſtrong Tyde carries us violently to evil; the will hath not only an indiſpoſition to good, but an oppoſition, Acts 7.51. Ye have alwayes reſiſted the Holy Ghoſt; there is not a greater enemy than the will, it is up in arms againſt God, 2 Pet. 2.10. The will loves ſin, and hates the Croſs. Now if ever we ſuffer for God, we

muſt croſs our own will; the will muſt be martyred; a Chriſtian muſt ſay, not my will Lord, but thy will be done.

6. A man muſt deny ſelf-reaſonings; the fleſhy part will be reaſoning and diſputing againſt ſufferings. Mark 2.8. Why reaſon you theſe things in your hearts? ſuch reaſonings as theſe will begin to ariſe in our hearts.

1. Perſecution is bitter. Self-rea∣ſoning. 1

Anſw. Oh but it is bleſſed! Jam. 1.12. Bleſſed is he that endureth tentation, &c. The Croſs is heavy, but the ſharper the Croſs, the brighter the Crown.

2. But 'tis ſad to part with Eſtate and Relations. Self-rea∣ſoning. 2

Anſw. But Chriſt is better than all, he is Manna to ſtrengthen, he is wine to comfort, he is ſalvation to crown.

3. But liberty is ſweet. Self-rea∣ſoning. 3

Anſw. This reſtraint makes way for enlargement. Pſal. 4.1. Thou haſt enlarged me in diſtreſs; when the feet are bound with irons, the heart may be ſweetly dilated and enlarged.

Thus ſhould we put to ſilence thoſe ſelf-reaſonings which are apt to ariſe in the heart againſt ſufferings.

This ſelf-denying frame of heart is very hard; this is to pluck out the right eye; one ſaith, a man hath not ſo much to do in over-coming men and Divels, as in overcoming himſelf.

— Fortior eſt qui ſe, quam qui fortiſſima vincit Maenia.—

Self is the Idol; and how hard is it to ſacrifice this Idol, and to turn ſelf-ſeeking into ſelf-denial? but though it be difficult, it is eſſentially neceſſary to ſuffering; a Chriſtian muſt firſt lay down ſelf, before he can take up the Croſs.

Alas how far are they then from ſuffering, that cannot deny themſelves in the leaſt things? in their dyet or apparel; who inſtead of martyring the fleſh, pamper the fleſh; inſtead of taking up the Croſs, take up their Cups; is this ſelf-denial, to let looſe the reins to the fleſh? 'tis ſure, they who cannot deny themſelves, if ſufferings come, they will deny Chriſt. Oh Chriſtians, as ever you would be able to carry Chriſts Croſs, begin to deny your ſelves; conſider,

1. Whatever you deny for Chriſt, you ſhall finde again in Chriſt. Matth. 19.29. Every one that hath forſaken houſes, or brethren, or ſiſters, or father, or mother, or wife, or children, or lands for my Names ſake, ſhall receive an hundred fold, and ſhall inherit everlasting life. Here is a very ſaving bargain; is it not gain enough to have ten in the hundred, nay, above an hundred for one.

2. 'Tis but equity that you ſhould deny your ſelves for Chriſt; did not Jeſus Chriſt deny himſelf for you? he denied his joy, he left his fathers boſome, he denied his honour, he endured the ſhame, Hebr. 12.2. He denied his life, he poured out his blood as a ſacrifice upon the Alta • of the Croſs, Col. 1.20. Did Chriſt deny himſelf for you, and will not you deny your ſelves for him?

3. Self-denial is the higheſt ſign of a thorow-paced Chriſtian; hypocrites may have great knowledge, and make large profeſſion, but it is only the true-hearted Saint that can deny himſelf for Chriſt. I have read of an holy man who was once tempted by Satan, to whom Satan ſaid, Why takeſt thou all this pains? Thou watcheſt an • aſteſt, and abſtaineſt from ſin, O man, what doſt thou more than I? Art thou no Drunkard, no Adulterer? no more am I. Doſt thou watch? let me tell

thee I never ſlept: Doſt thou faſt? I never eat; What doſt thou more than I? Why, ſaith the good man, I will tell thee Satan, I pray, I ſerve the Lord, nay more then all, I deny my ſelf; nay then ſaith Satan, thou goeſt beyond me, for I exalt my ſelf; and ſo vaniſhed. Self-denial is the beſt touch-ſtone of ſincerity; by this you go beyond hypocrites.

4. To deny your ſelves, is but what others have done before you. Moſes was a ſelf-denier, he denied the honours and profits of the Court, Hebr. 11.25. Abraham denied his own Country at Gods call, Hebr. 11.8. Marcus Arethuſus who lived in the time of Julian the Emperour, endured great torments for Religion; if he would but have given an half-penny towards the rebuilding of the Idols Temple, he might have been releaſed; but he would not do it, though the giving of an half-penny might have ſaved his life; here was a ſelf-denying Saint.

5. There is a time ſhortly coming, that if you do not deny the world for Chriſt, the world will deny you; the world now denies ſatisfaction, and ere long it will deny houſe-room; it will not ſuffer you ſo much as to breath in it, it will turn you out of poſſeſſion; and which is worſe, not only the world will deny you, but Chriſt will deny you. Matth. 10.33. Whoſoever ſhall deny me before men, him will I alſo deny before my Father which is in heaven.

7. Get ſuffering graces, theſe three in particular.

1. Suffering grace is faith. Epheſ. 6.16. Above

all taking the ſhield of faith; the pretence of faith is one thing, the uſe of faith another; the hypocrite makes faith a cloak, the Martyr makes it a ſhield; a ſhield is uſeful in time of danger, it defends the head, it guards the vitals; ſuch a ſhield is faith, faith is a furnace-grace. 1 Pet. 1.7. Though it be tryed with fire, it is found unto praiſe and honour. Faith like Hercules club, beats down all oppoſitions; by faith we reſiſt the Divel, 1 Pet. 5.9. By faith we reſiſt unto blood, Hebr. 11.34. Faith is a victorious grace; the Believer will make Chriſts crown flouriſh, though it be in his own aſhes; an unbeliever is like Reuben, unſtable as water, he ſhall not excel, Gen. 49.4. A believer is like Joſeph, who, though the Archers ſhot at him, his Bowe abode in ſtrength. Caſt a believer upon the waters of affliction, he can follow Chriſt upon the water, and not ſink; caſt him into the fire, his zeal burns hotter than the flame; caſt him into priſon, he is enlarged in ſpirit; Paul and Silas had their priſon-ſongs. Pſal. 91.13. Thou ſhalt tread upon the Lyon and the Adder. A Chriſtian arm'd with faith as a coat of Male, can tread upon thoſe perſecutions which are fierce as the Lyon, and ſting as the Adder; get faith.

Queſt.

Queſt. But how comes faith to be ſuch Armour of proof?

Anſw.

Anſw. Six manner of wayes.

1. Faith unites the ſoul to Chriſt, and that bleſſed head ſends forth ſpirits into the members. Phil. 4.13. I can do all things through Chriſt, &c. Faith is a grace lives all upon the borrow; as when we want water, we go to the Well and fetch it; when we want gold, we go to the Mine; ſo faith goes to Chriſt, and fetcheth his ſtrength into the ſoul, whereby it is enabled both to do and ſuffer; hence it is faith is ſuch a wonder-working grace.

2. Faith works in the heart a contempt of the world; faith gives a true map of the world, Eccleſ. 2.11. Faith ſhews the world in its night-dreſs, having all its jewels pul'd off; faith makes the world appear in an Eclipſe; the believer ſees more Eclipſes than the Aſtronomer; faith ſhews the ſoul better things than the world; it gives a ſight of Chriſt and glory, it gives a proſpect of heaven; as the Mariner in a dark night climbs up to the top of the Maſt, and cries out, ſtellam video, I ſee a star; ſo faith climbs up above ſenſe and reaſon into heaven, and ſees Chriſt, that bright morning ſtar; and the ſoul having once viewed his ſuperlative excellencies, becomes crucified to the world; oh ſaith the Chriſtian, ſhall not I ſuffer the loſs of all theſe things, that I may enjoy Jeſus Chriſt!

3. Faith gets ſtrength from the promiſe; faith lives in a promiſe; take the fiſh out of the water, and it dies; take faith out of a promiſe, and it cannot live; the promiſes are breaſts of conſolation; the childe by ſucking the breaſt gets ſtrength; ſo doth faith by ſucking the breaſt of a promiſe. When a Garriſon is beſieged, and is ready almoſt to yield to the enemy, Auxiliary forces are ſent in to relieve it; ſo when faith begins to be weak, and is ready to faint in the day of battel, then the promiſes muſter their forces together, and all come in for faiths relief, and now it is able to hold out in the fiery trial.

4. Faith gives the ſoul a right notion of ſuffering; faith draws the true picture of ſufferings; what is ſuffering? ſaith faith; it is but the ſuffering of the body, that body which muſt ſhortly by the courſe of nature drop into the duſt. Perſecution can but take away my life; an Ague or Feaver may do as much; now faith giving the ſoul a right notion of ſufferings, and taking (as it were)

a juſt meaſure of them, enables a Chriſtian to proſtrate his life at the feet of Chriſt.

5. Faith reconciles providences and promiſes; as it was in Saint Pauls voyage, providence did ſeem to be againſt him, there was a croſs winde did ariſe, called Euroclydon, Acts 27.14. but God had given him a promiſe that he would ſave his life, and the lives of all that ſailed with him in the Ship, Ver. 24. therefore when the winde blew never ſo contrary, Paul believed it would at leaſt blow him to the Haven; ſo when ſenſe ſaith, Here is a croſs providence, ſufferings come, I ſhall be undone; then ſaith faith, all things ſhall work for good to them that love God, Rom. 8.28. This providence, though bloody, ſhall fulfill the promiſe; affliction ſhall work for my good, it ſhall heal my corruption, and ſave my ſoul. Thus faith making the winde and tyde go together, the winde of a providence with the tyde of the promiſe, enables a Chriſtian to ſuffer perſecution.

6. Faith picks ſweetneſs out of the Croſs; faith ſhews the ſoul God reconciled, and ſin pardoned; and then how ſweet is every ſuffering? The Bee gathers the ſweeteſt honey from the bittereſt herb. — Saepe tulit laſsis ſuccus amarus opem. — So faith from the ſharpeſt trials gathers the ſweeteſt comforts, faith looks upon ſuffering as Gods love token▪ Afflictions (ſaith Nazianzene) are ſharp arrows, but they are ſhot from the hand of a loving Father; faith can taſte honey at the end of the rod; faith fetches joy out of ſuffering, John 16.20. Faith gets an honey-comb in the belly of the Lyon, it finds a jewel under the croſs; and thus you ſee how faith comes to be ſuch Armour of proof; above all taking the ſhield of faith; a believer having

caſt his Anchor in heaven, cannot ſink in the waters of perſecution.

2. Suffering grace is love; get hearts fired with love to the Lord Jeſus; love is a grace both active and paſſive.

1. Love is active, it layes a Law of conſtraint upon the ſoul. 2 Cor. 5.14. The love of Christ conſtrains me; love is the wing of the ſoul that ſets it a flying, and the weight of the ſoul that ſets it a going; love never thinks it can do enough for Chriſt; as he who loves the world, never thinks he can take pains enough for it; love is never weary, it is not tired, unleſs with its own ſlowneſs.

2. Love is paſsive, it enables to ſuffer; a man that loves his friend, will ſuffer any thing for him rather than he ſhall be wronged. The Curtii laid down their lives for the Romans, becauſe they loved them; love made our dear Lord ſuffer for us; per vulnera viſcera; as the Pelican out of her love to her young ones, when they are bitten with Serpents, feeds them with her own blood to recover them again; ſo when we had been bitten by the old Serpent, that Chriſt might recover us, he did feed us with his own blood. Jacobs love to Rachel, made him almoſt hazard his life for her. Many waters cannot quench love, Cant. 8.7. No not the waters of perſecution; love is ſtrong as death, Cant. 8.6. Death makes it way through the greateſt oppoſitions; ſo love will make its way to Chriſt through the Priſon and the Furnace. But all pretend love to Chriſt; how ſhall we know that we have ſuch a love to him as will make us ſuffer?

1. True love is amor amicitiae, a love of friendſhip, which is genuine and ingenuous, when we love Chriſt for himſelf; there is a mercenary and meretricious love, when we love divine objects propter aliud, for ſomething elſe:

a man may love the Queen of truth for the jewel at her ear, becauſe ſhe brings preferment; a man may love Chriſt for his head of gold Cant. 5.11., becauſe he enricheth with glory; but true love is when we love Chriſt for his lovelineſs, namely, that infinite and ſuperlative beauty which ſhines in him†Jeſus propter Jeſum. Aug. as a man loves ſweet wine for its ſelf.

2. True love is amor deſiderii, a love of deſire, when we deſire to be united to Chriſt as the fountain of happineſs; love deſires union; the ſoul that loves Chriſt, is, ambitious of death, becauſe this diſſolution tends to union; Death ſlips one knot, and tyes another.

3. True love is amor benevolentiae, a love of benevolence; when ſo far as we are able we endeavour to lift up Chriſts name in the world; as the wiſe men brought him gold and franckincenſe, Mat. 2.11. ſo we bring him our tribute of ſervice, and are willing that he ſhould riſe, though it be by our fall. In ſhort, that love which is kindled from heaven, makes us give Chriſt the preheminence of our affection. Cant. 8.2. I would cauſe thee to drink of ſpiced wine, and the juyce of my Pomgranates. If the Spouſe hath a cup which is more juycy and ſpiced, Chriſt ſhall drink off that; indeed we can never love Chriſt too much; we may love gold in the exceſs, but not Chriſt; the Angels do not love Chriſt to his worth. Now when love is boyled up to this heighth, it will enable us to ſuffer; love is ſtrong as death; the Martyrs firſt burned in love, and then in fire.

3. The third ſuffering grace is patience Ga •• et patientia duris. Lucan. ; patience is a grace made and cut out for ſufferingSine ferro & flamma Martyres eſſe poſſumus, fine patientia non poſſumus.; patience is a ſweet ſubmiſſion to the will of God, whereby we are content to bear any thing that he is pleaſed to lay upon us. Patience makes a Chriſtian invincible, it is like the Anvil that bears all ſtroaks. We cannot be men without

patience; paſſion doth unman a man, it puts him beſide the uſe of reaſon; we cannot be Martyrs without patience, patience makes us endure, James 5.10. We read, Rev. 13.2. of a beaſt like unto a Leopard, and his feet were as the feet of a Bear, and the Dragon gave him his power, &c. This Beaſt is to be underſtood of the Antichriſtian power. Antichriſt may be compared to a Leopard for ſubtilty and fierceneſs; and on his head was the name of blaſpheming, ver. 1. which agrees with that deſcription of the man of ſin. 2 Theſ. 2.4. He ſitteth in the Temple of God, ſhewing himſelf that he is God; and the Dragon gave him power, Ver. 2. that is the Divel; and it was given to him to make war with the Saints, Rev. 13.7. Well, how come the Saints to bear the heat of this fiery trial? Ver. 10. Here is the patience of the Saints; patience overcomes by ſuffering. A Chriſtian without patience, is like a Souldier without arms; faith keeps the heart up from ſinking, patience keeps the heart down from murmuring; patience is not provoked by injuries, it is ſenſible, but not peeviſh; patience looks to the end of ſufferings; this is the Motto; — Deus dabit his queque finem. As the Watchman waits for the dawning of the morning, ſo the patient Chriſtian ſuffers and waits, till the day of glory begins to dawn upon him; faith ſaith, God will come; and patience ſaith, I will ſtay his leaſure; theſe are thoſe ſuffering graces which are a Chriſtians Armour of proof.

8. Treaſure up ſuffering promiſes; the promiſes are faiths bladders to keep it from ſinking, they are the breaſtmilk a Chriſtian lives on in time of ſufferings, they are

honey at the end of the Rod; hoard up promiſes.

1. God hath made promiſes of direction, that he will give us a Spirit of wiſdom in that houre, teaching us what to ſay, Luke 21.15. I will give you a mouth and wiſdom, which all your adverſaries ſhall not be able to gain-ſay, nor reſiſt. You ſhall not need ſtudy, God will put an anſwer into your mouth; this many of Gods ſufferers can ſet their ſeal to; the Lord hath on a ſudden darted ſuch words into their mouths, as their enemies could eaſier cenſure than contradict.

2. God hath made promiſes of protection. Acts 18.9. No man ſhall ſet on thee to hurt thee. How ſafe was Paul, when he had Omnipotency it ſelf to ſcreen off danger? and Luke 1.18. There ſhall not an hair of your head periſh. Perſecutors are Lyons, but chained Lyons.

3. God hath made promiſes of his ſpecial preſence with his Saints in ſuffering. Pſal. 91.15. I will be with him in trouble. If we have ſuch a friend to viſit us in priſon, we ſhall do well enough; though we change our place, we ſhall not change our Keeper; I will be with him. God will hold our head and heart when we are fainting! What if we have more afflictions than others, if we have more of Gods company? Gods honour is dear to him; it would not be for his honour to bring his children into ſufferings, and leave them there; he will be with them to animate and ſupport them; yea, when new troubles ariſe. Job 5.19. He ſhall be with thee in ſix troubles.

4. The Lord hath made promiſes of deliverance: Pſal. 91.15. I will deliver him, and honour him; God will open a back-door for his people to eſcape out of ſufferings. 1 Cor. 10.13. 〈 in non-Latin alphabet 〉 ; He will with the tentation make a way to eſcape. Thus he did to

Peter. Acts 12.10. Peters prayers had opened heaven, and Gods Angel opens the priſon; God can either prevent a ſnare, or break it. Pſal. 68.20. To God the Lord belong the iſsues from death. He who can ſtrengthen our faith, can break our fetters; the Lord ſometimes makes the enemies inſtruments of breaking thoſe ſnares which themſelves have laid, Eſther 8.8.

5. In caſe of Martyrdom God hath made promiſes of conſolation. John 16.22. Your ſorrow ſhall be turned into joy; there is the water turned into wine. Acts 23.11. Be of good chear Paul. In time of perſecution God broacheth the wine of conſolation; cordials are kept for fainting. Philip Lantgrave of Heſſe, profeſſed ſe divinas Martyrum conſolationes ſenſiſſe. Stephen ſaw the heavens opened, Acts 7.56. Glover that bleſſed Martyr cryed out at the ſtake in an holy rapture, He is come, he is come, meaning the Comforter.

6. Promiſes of compenſation; God will abundantly recompence all our ſufferings, in this life an hundred fold, and in the world to come life everlaſting, Matth. 19.29. This Auſtin calls the beſt and greateſt uſury; our loſſes for Chriſt are gainful. Matth. 10.39. He that loſeth his life for my ſake ſhall finde it. Theſe ſuffering promiſes ſhould we treaſure up, and by holy meditation ſuck ſweetneſs and ſtrength out of them.

9. Set before your eyes ſuffering examples, look upon others as patterns to imitate. Jam. 5.16. Take my Brethren the Prophets,

〈 in non-Latin alphabet 〉 , for an example of ſuffering affliction. Examples have more influence upon us than precepts; the one inſtruct, the other animate; as they ſhew Elephants the blood of Grapes and Mulberries to make them fight the better; ſo the Holy Ghoſt ſhews us the blood of Saints and Martyrs to infuſe a ſpirit of zeal and courage into us: Micaiah was in the priſon, Jeremiah

in the Dungeon, Iſaiah was ſawn aſunder. The Primitive Chriſtians though their fleſh was boyled, roaſted, diſmembredAlii flammis exuſti, alii patibulo cruciati., yet like the Adamant they remained invincible; ſuch was their zeal and patience in ſuffering, that their perſecutors ſtood amazed, and were more weary in tormenting, then they were in enduringTertul. in Apolog.: John Huſſe when he was brought to be burned, they put upon his head a tripple crown of paper printed with red Divels, which when he ſaw, ſaith he, My Lord Jeſus Chriſt wore a crown of thorns for me, why then ſhall not I wear this crown, how ignominious ſoever? Polycarp Biſhop of Smyrna, when he came before the Proconſul, he bade him deny Chriſt, and ſwear by the Emperour; he replyed, I have ſerved Chriſt theſe eighty ſix years, and he hath not once hurt me, and ſhall I deny him nowOctoginta ſex annos illi jam inſervii, &c. ? Sanders that bleſſed Martyr, ſaid, Welcome the Croſs of Chriſt; my Saviour began to me in a bitter cup, and ſhall not I pledge him? You Baynham, you Papiſts that look for miracles, I feel no more pain in the fire, than if I were in a bed of Downe. Another of the Martyrs ſaid, The ringing of my chain hath been ſweet Muſick in my ears; O what a comforter (ſaith he) is a good conſcience! Another Martyr kiſſing the ſtake, ſaid, I ſhall not loſe my life, but change it for a better; inſtead of coals I ſhall have pearls! Another, when the chain was faſtning to him, ſaid, Bleſſed be God for this wedding girdle! Theſe ſuffering examples we ſhould lay up, God is ſtill the ſame God; he hath as much love in his heart to pity us, and as much ſtrength in his arm to help us; let us think with our ſelves what courage the very Heathens have ſhewn in their ſufferings: Julius Caeſar was a man of an heroick ſpirit; when he was fore-told of a conſpiracy againſt him in the Senate houſe, he anſwered, He had rather dye than fearMori ſe quam timere malle. Plut. . Mutius Scevola having his

hand held over the fire, till the fleſh fryed, and his ſinnews began to ſhrink, yet did bear it with an undaunted ſpirit. Quintus Curtius reports of Lyſimachus a brave Captain, that being adjudged to be caſt naked to a Lyon, when the Lyon came roaring upon him, Lyſimachus wrapped his ſhirt about his arm, and thruſt it into the Lyons mouth, and taking hold of his tongue, killed the Lyon. Did nature infuſe ſuch a ſpirit of courage and gallantry into Heathens! how ſhould grace much more into Chriſtians? let us be of Saint Pauls mind, Acts 20.24. Not counting my life dear, ſo that I might finiſh my courſe with joy.

10. Let us lay in ſuffering conſiderations. A wiſe Chriſtian is conſiderative.

1. Conſider who we ſuffer for; it is for Chriſt, and we cannot ſuffer for a better friend; there is many a man will ſuffer ſhame and death for his luſts; he will ſuffer diſgrace for a drunken luſt, he will ſuffer death for a revengeful luſt. Shall others dye for their luſts, and ſhall not we dye for Chriſt? Will a man ſuffer for that luſt which damns him, and ſhall not we ſuffer for that Chriſt which ſaves us? Oh remember, we eſpouſe Gods own quarrel, and he will not ſuffer us to be loſers; if no man ſhall kindle a fire on Gods Altar for nought, Mal. 1.10. then ſurely no man ſhall ſacrifice himſelf for God in the fire for nought.

2. It is a great honour to ſuffer perſecution. Ambroſe ſpeaking in the encomium of his ſiſter, ſaid, appellabo Martyrem, I will ſay this of her, ſhe was a Martyr; it is a great honour to be ſingled out to bear witneſs to the truth. Acts 5.41. They departed from the Council, rejoycing that they were counted worthy to ſuffer ſhame for his Name; 'tis a title that hath been given to Kings, Defenders of the Faith; a Martyr is in a ſpecial manner, a

Defender of the Faith; Kings are defenders of the faith by their Swords, Martyrs by their bloodReges conſerva • t fidem gladio, Martyres ſanguine.. Gregory Nazianzene calls Athanaſius,

〈 in non-Latin alphabet 〉 , the Bulwark of truth; 'tis a credit to appear for God. Martyrs are not only Chriſts Followers, but his Enſign-bearers: The Romans had their Camilli and Fabricii, brave Warriors which grac'd the field; God calls out none but his Champions to fight his battels; we read Abraham called forth his trained ſouldiers, Gen. 14.14. ſuch as were more expert and valiant. What an honour it is to be one of Chriſts trained-band? the Diſciples dreamed of a temporal reign, Acts 1.6. Chriſt tells them, Ver. 8. Ye ſhall be witneſſes unto me in Jeruſalem, &c. To bear witneſs by their ſufferings to the truth of Chriſts Divinity and Paſſion, was a greater honour to the Diſciples, than to have had a temporal reign upon earth; a bloody Croſs is more honourable than a purple Robe; perſecution is called the fiery trial, 1 Pet. 3.12. God hath two fires; one where he puts his gold, and another where he puts his droſs; the fire where he puts his droſs, is hell fire; the fire where he puts his gold, is the fire of perſecution; God honours his gold when he puts it into the fire. 1 Pet. 1.7. 1 Pet. 4.14. A Spirit of glory reſts upon you. Perſecution, as it is a Badge of our Order, ſo an Enſign of our Glory. What greater honour can be put upon a mortal man, than to ſtand up in the cauſe of God? and not only to dye in the Lord, but to dye for the Lord. Ignatius called his fetters his ſpiritual pearls; Saint Paul gloried more in his iron chain, than if it had been a gold chain, Acts 28.20.

3. Conſider what Jeſus Chriſt endured for us; Calvin ſaith, Chriſts whole life was a ſeries of ſuffering: Chriſtian, what is thy ſuffering? art thou poor, ſo was Chriſt? Matth. 8.20. Foxes have holes, and the Birds

of the Ayre have Neſts, but the Son of man hath not where to lay his head. Art thou ſurrounded with enemies? ſo was Chriſt. Acts 4.27. Againſt thy holy childe Jeſus whom thou haſt anointed, both Herod and Pontius Pilate, with the Gentiles, &c. were gathered together. Do our enemies lay claim to Religion? ſo did his. Matth. 27.6. The chief Prieſts took the ſilver pieces, and ſaid It is not lawful to put them into the Treaſury, becauſe it is the price of blood. Godly perſecutors! Art thou reproached? ſo was Chriſt. Matth. 27.29. They bowed the knee before him, and mocked him, ſaying, Hail, King of the Jewes. Art thou ſlandered? ſo was Chriſt. Matth. 9.34. He caſteth out Divels through the Prince of the Divels. Art thou ignominiouſly uſed? ſo was Chriſt. Mark 14.65. Some began to ſpit upon him. Art thou betrayed by friends? ſo was Chriſt. Luke 22.48. Judas betrayeſt thou the Son of man with a kiſs? Is thy Eſtate ſequeſtred? and do the wicked caſt lots for it? ſo Chriſt was dealt with. Matth. 27.34. They parted his garments, caſting lots. Do we ſuffer unjuſtly? ſo did Chriſt; his very Judge did acquit him. Luke 23.4. Then ſaid Pilate to the chief Prieſts, and to the people, I finde no fault in this man. Art thou barbarouſly dragged and haled away to ſuffering? ſo was Chriſt. Matth. 27.2. When they had bound him (though he came to looſen them) they led him away. Doſt thou ſuffer death? ſo did Chriſt: Luke 23.33. When they were come to Calvary, there they crucified him. They gave him gall and vineger to drink; the one deciphering the bitterneſs, the other the ſharpneſs of his death. Chriſt under-went not only the blood of the Croſs, but the curſe of the Croſs, Gal. 3.13. He had an agony in his ſoul, Matth. 26.38. 〈 in non-Latin alphabet 〉 ; My ſoul is exceeding ſorrowful unto death. The ſoul of Chriſt was over-caſt with a cloud of

Gods diſpleaſure; the Greek Church ſpeaking of the ſufferings of Chriſt, calls them 〈 in non-Latin alphabet 〉 , unknown ſufferings. Did the Lord Jeſus endure all this for us, and ſhall not we ſuffer perſecution for his Name? ſay as holy Ignatius

〈 in non-Latin alphabet 〉 . Ignat., I am willing to dye for Christ, for Chriſt my love was crucified. Our cup is nothing to the cup which Chriſt drank; his cup was mixed with the wrath of God; and if he did bear Gods wrath for us, well may we bear mans wrath for him.

4. Great is the honour we bring to Chriſt and the Goſpel by ſuffering; it was an honour to Caeſar that he had ſuch Souldiers as were able to fight with hunger and cold, and endure hardſhip in their marches. It is an honour to Chriſt that he hath ſuch liſted under him as will leave all for him; it proclaims him to be a good Maſter, when his ſervants will wear his Livery, though it be ſullied with diſgrace, and lined with blood; Pauls iron chain made the Goſpel wear a golden chain. Tertullian ſaith of the Saints in his time, they took their ſufferings more kindly, than if they had had deliveranceMagis damnati quam abſoluti gaudemus. Tert. Apolog. . O what a glory was this to the truth, when they durſt embrace it in the flame! And as the Saints ſufferings adorn the Goſpel, ſo they propagate it. Baſil ſaith the zeal and conſtancy of the Martyrs in the Primitive times, made ſome of the Heathens to be Chriſtianized.

The ſhowres of blood have ever made the Church fruitful, Phil. 1.13. Pauls being bound made the truth more enlarged; the Goſpel hath alwayes flouriſhed in the aſhes of Martyrs.

5. It is that we have engaged our ſelves to in Baptiſm; there we took our preſs-money; we ſolemnly vowed that

we would be true to Chriſts intereſt, and fight it out under his Banner to the death; and how often have we in the bleſſed Supper taken the oath of allegiance to Jeſus Chriſt, that we would be his liege ſervants, and that death ſhould not part us! Now if when being called to it, we refuſe to ſuffer perſecution for his Name, Chriſt will bring our Baptiſme as an inditement againſt us; Chriſt is called the Captain of our ſalvation, Hebr. 2.10. We have liſted our ſelves by name under this Captain; now if for fear we ſhall flie from our colours, it is perjury in the higheſt degree; and how ſhall we be able to look Chriſt in the face another day?Summum crede nefas, &c. Juvenal. ſat. 10. That oath which is not kept inviolably, ſhall be puniſhed infallibly; where doth the flying roule of curſes light, but in the houſe of him that ſweareth falſly†.Zach. 5.4..

6. Our ſufferings are light. 2 Cor. 4.17. This light

affliction, &c. It is heavy to fleſh and blood, but it is light to faith; affliction is light in a three-fold reſpect.

1. It is light in compariſon of ſin; he that feels ſin heavy, feels ſuffering light; ſin made Paul cry out, O wretched man that I am! Rom. 7. He doth not cry out of his iron chain, but of his ſin; the greater noiſe drowns the leſſer; when the Sea roars, the Rivers are ſilent; he that is taken up about his ſins, and ſees how he hath provoked God, thinks the yoke of affliction light, Micah 7.9.

2. Affliction is light in compariſon of hell; what is perſecution to damnation? what is the fire of Martyrdom to the fire of the damned? it is no more than the pricking of a pin to a deaths wound. Who knoweth the power of thine anger? Pſal. 90.11. Chriſt himſelf could not have born that anger, had he not been more than a man.

3. Affliction is light in compariſon of glory; the weight of glory makes perſecution light; if ſaith Chryſoſtom, the torments of all the men in the world could be laid upon one man, it were not worth one houres being in heaven; and if perſecution be light, we ſhould in a manner ſet light by it; let us neither faint through unbelief, nor fret through impatience.

7. Our ſufferings are ſhort. 1 Pet. 5.10. After ye have ſuffered awhile; or as it is in the Greek, 〈 in non-Latin alphabet 〉 , a little; our ſufferings may be laſting, not everlaſting; affliction is compared to a cup, Lam. 4.21. The wicked drink of a Sea of wrath, which hath no bottom, it will never be emptied; but it is only a cup of Martyrdom, and God will ſay, Let this cup paſs away. Pſal. 125.3. The rod of the wicked ſhall not reſt upon the lot of the righteous; the rod may be there, it ſhall not reſt; Chriſt calls his ſufferings an houre, Luke 12.53. Can we not ſuffer one houre? perſecution is aſpera, but brevis; though it hath a ſting to torment, yet it hath a wing to flie: Iſa. 35.10. Sorrow ſhall flie away; it is but awhile when the Saints ſhall have a Writ of eaſe granted them, they ſhall weep no more, ſuffer no more; they ſhall be taken off the torturing wrack, and laid in Chriſts boſome; the people of God ſhall not alwayes be in the iron Furnace, a year of Jubile will come; the water of perſecution like a Land-flood, will ſoon be dried up.

8. While we ſuffer for Chriſt, we ſuffer with Chriſt. Rom. 8.17. If we ſuffer with him, &c. Jeſus Chriſt bears part of the ſuffering with us; oh ſaith the Chriſtian, I ſhall never be able to hold out; but remember thou ſuffereſt with Chriſt, he helps thee to ſuffer. As our bleſſed Saviour ſaid, John 16.32. I am not alone, the Father is with me: So a believer may ſay, I am not alone, my Chriſt is with me, he bears the heavieſt end of the

Croſs. 2 Cor. 12.9. My grace is ſufficient for thee. Deutr. 33.27. Underneath are the everlaſting arms; if Chriſt put the yoke of perſecution over us, he will put his armes under us; the Lord Jeſus will not only crown us when we conquer, but he will enable us to conquer; when the Dragon fights againſt the godly, Chriſt is that Michael which ſtands up for them, and helps them to over-come, Dan. 12.1.

9. He that refuſeth to ſuffer perſecution, ſhall never be free from ſuffering,

1. Internal ſufferings; he that will not ſuffer for conſcience, ſhall ſuffer in conſcience; thus Francis Spira, after he had for fear abjur'd that doctrine which once he profeſſed, was in great terrour of minde, and became a very Anatomy; he profeſſed he felt the very pains of the damned in his ſoul; he who was afraid of the ſtake, was ſet upon the wrack of conſcience.

2. External ſufferings. Pendleton who refuſed to ſuffer for Chriſt, not long after, his houſe was on fire, and he was burned in it; he who would not burn for Chriſt, was afterwards made to burn for his ſins.

3. Eternal ſufferings: Jude 7. Suffering the vengeance of eternal fire.

10. Theſe preſent ſufferings cannot hinder a man from being bleſſed. Bleſſed are they that are perſecuted, &c. We think beati divites, bleſſed are they that are rich, nay, but bleſſed are they that are perſecuted. Jam. 1.12. Bleſſed is the man that endures temptation. 1 Pet. 3.14. If ye ſuffer for righteouſneſs ſake, happy are ye.

That perſecution cannot hinder us from being bleſſed, I ſhall prove by four demonſtrations.

1. They are bleſſed, who have God for their God. Pſal. 144.15. Happy is that people whoſe God is the Lord;

but perſecution cannot hinder us from having God for our God. Dan. 3.17. Our God is able to deliver us; though perſecuted, yet they could ſay, Our God; therefore perſecution cannot hinder us from being bleſſed.

2. They are bleſſed whom God loves, but perſecution cannot hinder the love of God. Rom. 8.35. Who ſhall ſeparate us from the love of Chriſt? ſhall perſecution? The Goldſmith loves his gold as well when it is in the fire, as when it is in his bag; God loves his children as well in adverſity, as in proſperity. Rev. 3.19. As many as I love I rebuke; God viſits his children in priſon. Acts 23.11. Be of good chear, Paul. God ſweetens their ſufferings. 2 Cor. 1.5. As the ſufferings of Chriſt abound in us, ſo our conſolation alſo aboundeth. As the mother having given her childe a bitter pill, gives it afterwards a lump of ſugar; perſecution is a bitter pill, but God gives the comforts of his Spirit to ſweeten it; if perſecution cannot hinder Gods love, then it cannot hinder us from being bleſſed.

3. They are bleſſed for whom Chriſt prays, but ſuch as are perſecuted, have Chriſt praying for them. John 17.12. Keep through thy own Name thoſe whom thou haſt given me; which prayer, though made for all believers, yet eſpecially for his Apoſtles, which he fore-told ſhould be Martyrs, John 16.2. Now if perſecution cannot hinder Chriſts prayer for us, then it cannot impede or obſtruct our bleſſedneſs.

4. They are bleſſed that have ſin purged out; but perſecution purgeth out ſin, Iſa. 27.9. Hebr. 12.11. Perſecution is a corroſive to eat out the proud fleſh, it is a Fan to winnow us, a fire to refine us; perſecution is the phyſick God applies to his children, to carry away their ill humours; that ſurely which purgeth out ſin, cannot hinder bleſſedneſs.

10. The great ſuffering conſideration is the glorious reward which follows ſufferings; their's is the Kingdom of heaven; the hope of reward ſaith Saint Baſil, is very powerful and moving. Moſes had an eye at the recompence of reward, Hebr. 11.26. yea, Chriſt himſelf, Hebr. 12.2. Many have done great things for hope of a temporal reward; Camillus when his Countrey was oppreſſed by the Galls, ventured his life for his Countrey to purchaſe fame and honour; if men will hazard their lives for a little temporal honour; what ſhould we do for the reward of glory? A Merchant, ſaith Chryſoſtom, doth not mind a few ſtorms at Sea, but he thinks of the emolument and gain when the ſhip comes fraught home; ſo a Chriſtian ſhould not be over-ſolicitous about his preſent ſufferings, but think of the rich reward when he ſhall arrive at the heavenly Port. Great is your reward in heaven†, Ver. 12. The Croſs is a golden Ladder,Noli attendere quá iturus ſis, ſed quo venturus. Aug. by which we climb up to heaven; a Chriſtian may loſe his life, but not his reward; he may loſe his head, but not his crown; if he that gives a cup of cold water, ſhall not loſe his reward, then much leſs he that gives a draught of warm blood; the reward of glory may ſweeten all the waters of Marah, it ſhould be a ſpur to Martyrdom.

Caution. Not that we can merit this reward by our ſufferings. Rev. 2.10. I will give thee a Crown of life. The reward is the Legacy which free-grace bequeaths. Alas, what proportion is there between a drop of blood, and a weight of glory? Chriſt himſelf as he was man only (ſetting aſide his Godhead) did not merit by his ſufferings: For 1. Chriſt as he was man, only was a creature; now a creature cannot merit from the Creator. 2. Chriſts ſufferings as he was man only, were finite, therefore could not merit infinite glory; indeed as

he was God, his ſufferings were meritorious; but conſider him purely as man, they were not. This I urge againſt the Papiſts; if Chriſts ſufferings as he was man only, (though as man, he was above the Angels) could not merit; then what man upon Earth, what Prophet or Martyr is able to merit any thing by his ſufferings?

But though we have no reward ex merito, by merit, we ſhall have it ex gratiâ, by grace; ſo it is in the Text, Great is your reward in heaven. The thoughts of this reward ſhould animate Chriſtians

〈 in non-Latin alphabet 〉 . Ignat.. Look upon the Crown, and faint if you can; the reward is as far above your thoughts, as it is beyond your deſerts; a man that is to wade through a deep water, fixeth his eyes upon the firm Land before him; while Chriſtians are wading through the deep waters of perſecution, they ſhould fix the eyes of their faith on the Land of promiſe; great is your reward in heaven. They that bear the Croſs patiently, ſhall wear the Crown triumphantly.

Chriſts ſuffering Saints ſhall have greater degrees in glory, Matth. 19.28. God hath his higheſt ſeats, yea, his Thrones for his Martyrs; it is true, he that hath the leaſt degree of glory, a door-keeper in heaven, will have enough; but as Joſeph gave to Benjamin a double meſs above the reſt of his brethren, ſo God will give to his ſufferers a double portion of glory; ſome orbs in heaven are higher, ſome ſtars brighter; Gods Martyrs ſhall ſhine brighter in the heavenly Horizon.

Oh often look upon the recompence of reward; not all the ſilks of Perſia, the ſpices of Arabia, the gold of Ophir, can be compared to this glorious reward: How ſhould the thoughts of this whet and ſteel us with courage in our ſufferings! when they threatned Baſil with baniſhment, he comforted himſelf with this, that he

ſhould be either under heaven, or in heavenAut ſub coelo, aut in coelo.. It was the hope of this reward which did ſo animate thoſe Primitive Martyrs, who when there was incenſe put into their hands, and there was no more required of them for the ſaving of their lives, but to ſprinkle a little of that incenſe upon the Altar in honour of the Idol, they would rather dye than do it; this glorious reward in heaven is called a reigning with Chriſt. 2 Tim. 2.12. If we ſuffer, we ſhall reign with him. Firſt Martyrs, then Kings. Julian honoured all thoſe who were ſlain in his battels, ſo doth the Lord Jeſus; after the Saints Crucifixion follows their Coronation, they ſhall reign. The wicked firſt reign, and then ſuffer; the godly firſt ſuffer, and then reign. The Saints ſhall have an happy reign, it ſhall be both peaceable and durable; who would not ſwim through blood to this Crown? who would not ſuffer joyfully? Chriſt ſaith 〈 in non-Latin alphabet 〉 , be exceeding glad, Ver. 12. The Greek word ſignifies to leap for joyG • ſticulationem ſonat laetantis. Eraſm. ; Chriſtians ſhould have their ſpirits elevated and exhilarated, when they contemplate the weight of glory.

11. If you would be able to ſuffer, pray much, beg of God to cloath you with a ſpirit of zeal and magnanimity. Phil. 1.29. To you it is given in the behalf of Chriſt, not only to believe on him, but alſo to ſuffer for his ſake. It is a gift of God to be able to ſuffer,

〈 in non-Latin alphabet 〉 . pray for this gift; do not think you can be able of your ſelves to lay down life and liberty for Chriſt; Peter was over-confident of himſelf. John 13.37. I will lay down my life for thy ſake; but Peters ſtrength undid him; Peter had habitual grace, but he wanted auxiliary grace; Chriſtians need freſh gales from heaven; pray for the Spirit to animate you in your ſufferings; as the fire hardens the Potters Veſſel, which is at firſt weak and limber; ſo the fire of the Spirit hardens men againſt ſufferings; pray

that God will make you like the Anvil, that you may bear the ſtroaks of perſecutors with invincible patience.