MARKS AND NO MARKS, OF THE KINGDOM OF HEAVEN: OR, A Treatise of things Necessary, Unnecessary, To the Kingdom of God. By HENRY GREENEWOOD Master of Art, and Preacher of the Word of GOD. Rom. 14. 3. Let not him that eateth, despise him that eateth not, etc. LONDON, Printed by Eliz. All●de, and are to be sold by Michael Spark dwelling at the blue Bible in Greene-Arbour. 1634. TO THE RIGHT worthy and Worshipful Master ROBERT LEVYSTONE, Gentleman of his Majesty's Bedchamber, all honour in this life, and Eternal glory in the life to come. IT was (worthy Sir) a chief care in Saint Paul the holy and gracious Apostle (who was Gentium tuba, and Gods Organum electum, set apart to preach and transveigh the liquor of life to the Gentiles, after he had laid down the Foundation Christ Jesus, and the body of the truth, to keep the Corinthian and other Churches from schism, faction, strife and contention: as in the Corinthians, 1 Cor. 1.10, 11. He beseecheth them by the Name of the Lord jesus Christ, that they would all speak one thing, and that there might be no dissensions among them, but to be knit together in one mind, and in one judgement, and all this counsel for unanimity was but necessary, seeing the fruits of contention are so bitter. I desire to be an imitator of this blessed Apostle in this Christian endeavour, considering what great quarrels and hot contentions are found in our British Church about matters of nothing, mere circumstances and bare ceremonies, & what a Rent it made among us by the same, to the great advantage of Satan's Kingdom, and much damage of the Kingdom of Christ. Now to quiet these unnecessary jars and make peace about the same (peacemaking being a blessed thing, Beati pacifi●i, Mat. 5.9. Mat. 5.9 ) I have adventured to set forth in this portion of Scripture something about things indifferent, That we being of one mind, may live in peace, and living in peace, 2 Cor. 3.11. the God of love and peace may be with us. I know in your Country they are more stiff in contention about them, than with us here in England: I have therefore made bold to present this subject of things of a middle nature to your well-affected worship, not that I think you any way troubled or irresolved about them, but that through your good approbation of this plain dealing Tractate, many of your Countrymen may be drawn to the like: that so England and Scotland giving over these frivolous contentions about things of no moment, may join strongly together, ●ude 3. and zealously contend for the faith and verity of the Gospel of Christ Jesus against all the adversaries of the same: I would to God that we could all learn that grave counsel of wise Solomon: ●rov. 20.3 It is a man's honour to cease from strife, but every fool will be meddling. Accept then (I beseech you) of this (more than poor) present, being the lively expression of mine unfeigned love and true thankfulness, for your kind respect of me in Court and Country, and at your best leisure peruse gladly the same. Having passed things indifferent in the forepart of my Text, in the second I proceed to matters of necessity for glory of our God, and the salvation of our souls, a trinity of graces for number; righteousness, Peace, Joy: and whosoever is not powerfully acquainted with the same, shall never be blessed of the thrice blessed Trinity in the Kingdom of Heaven: Seek then (good sir) righteousness not riches, peace not pleasure, joy not mundane pomp and honour: that as you are honoured to attend the presence of an unmatch-able earthly King, so you may in Christ Jesus be exalted at the Day of Judgement to stand with Gabriel and all the heavenly Host b●fore the Throne and face of the King of Kings, in glory everlasting. Thus praying your good Worship to pardon my boldness in this Dedication, and praying God's best mercies to be multiplied upon you, I take my leave but never leave to love and honour you, always resting, Your Worships to be commanded in the Lord, H. GREENEWOOD. MARKS AND NO MARKS OF THE KINGDOM OF HEAVEN. ROME 14.17. For the Kingdom of God is not meats and drinks, but righteousness, peace, and joy in the Holy Ghost. OUr blessed Apostle in the former Chapters handled at large things necessary, being either commanded or prohibited of God: but now he passeth to things of a middle nature, neither required nor prohibited in Divine Law, about which there was hot strife and contention in Rome 'twixt the converted Gentiles: The Gentile beléevers condemned the jews because they were ignorant of their Christian liberty purchased by Christ, and published by the Gospel, who by his death abolished all levitical shadows: The jewish beléevers condemned again the Gentiles, because they were Apostates from Moses: the stronger despised the weaker for their ignorance, the weaker contemned the stronger for contempt of Moses Law. Now that brotherly-love might continue, and these scandals be removed, the Apostle here showeth, That the Kingdom of God is not meats and drinks, but righteousness, peace, and joy in the Holy Ghost: as if this heavenly Doctor should say, The Kingdom of Heaven stands not in things indifferent, (as meats and drinks, and days) therefore we ought not so stiffly to contend about them, but the Kingdom of God consists in more weighty matters, as righteousness, peace, and joy in the holy Ghost. The words read divide themselves into two parts negative, affirmative. The negative part, in these words: The Kingdom of God is not meats and drinks. The affirmative part, in these words: But righteousness, peace, and joy in the holy Ghost. First, for the exposition of the words, and then to the points that will naturally arise from the same. By the Kingdom of God, sometime is understood the ministry of the Gospel; because the Elect are admitted into the Kingdom of God by the ministry of the Gospel, and God reigns in their hearts by the same: Thus it is taken, Math. 11.11. He that is least in the Kingdom of Heaven is greater than John: that is, the least Minister of the Gospel of Christ can give a greater report of Christ than john: we (the Ministers of the Gospel) are said to be greater than john, not propter gratiam sed propter testimonium Christi: not for grace, but for our testimony of the Lord Jesus: john indeed pointed out Christ to the people, john 1.29. Ecce agnus Dei: Behold the Lamb of God that taketh away the sins of the world: but he could not say (as we can say) that Christ died, rose again, ascended and took possession of Heaven for his Elect: for john's head was taken from him, before our Head the Lord Jesus suffered. Secondly, by the Kingdom of God is understood the Estate of grace in this life, whereby an entry is made into the Kingdom of God. Thus it is taken in the Gospel of Luke, Luk. 11.21. The Kingdom of God is within you. Thirdly, by the Kingdom of God is meant the estate of glory in the life to come, where God reigneth more perfectly in his Saints, and more fully, and therefore chiefly called the Kingdom of God. And so it is taken, joh. 3.3. Except a man be borne again, he cannot see the Kingdom of God. All these (in my judgement) may safely stand with the words of the text: for the ministry of the Gospel stands not upon things indifferent, but of more serious and substantial matters, as righteousness, peace, and joy in the holy Ghost: And for Grace and Glory, it is not meats and matters of indifferency, that brings us to God's favour, or the Kingdom of Heaven: therefore no such strife ought to be about them. By meats and drinks, are understood all matters of a middle nature: as bread at the Sacrament whither leavened or unleavened; as gestures at the Sacrament, whither sitting standing, kneeling: There was a time that certain meats were not of an indifferent nature, for they were peremptorily prohibited of God: Levit. 11.4. as that which chewed the cud, and divided not the hoof (as the Coney, the Camel, the Hare) and that which divided the hoof, but chewed not the cud (as the swine:) But now by Christ our liberty is enlarged, and we may without breach of the Law eat, Coney, Hare, Hog, as that voice from Heaven (when the sheet was let down to Peter in a trance) plainly showeth: Act. 10.15. esteem not that polluted which the Lord hath made clean: now are they made indifferent. Text. For the Kingdom of God is not meats etc. Doct. The Instruction then from hence will be this: That things indifferent (as meats, and drinks, and days) are of no necessity to the service of God or the salvation of our souls. It is necessary to eat and drink, else life could not continue: but to think that one kind of meat of itself is more pure than others, and that a man pleaseth God by eating our kind of meat and not others is a fond and foolish imagination: for as our Saviour testifieth, Math. 15.11. It is not that ●hich goeth into man that defileth him: & Paul also showeth in the 1. Cor. 8.8. that 〈◊〉 makes us not acceptable to GOD, whereupon S. Paul gives this grave counsel, Heb. 13.9. be not carried about with diverse and strange doctrines: for it is a good thing that the heart be established with grace, and not with meats, which have not profited them that have been occupied therein. Me thinks that that of S. Paul 1. Tim. 4 4. should confound all idle opinions about prohibition of some meats, and some times: for (saith he) every creature of God is good, and not to be refused, if it be received with thanksgiving. The English Church hath therefore (according to these scriptures) adjudged of meats and days, as unnecessary to holiness or happiness in their own nature: as Anno ter●ia Eduardisexti: that one day or one kind of meat of itself is not more pure than another, & that all meats are lawful, so that they be not used with vice but with liberty & thankfulness. I know that gluttony and drunkenness, and abusing the creatures, may deprive men of the Kingdom of God, but using them temperately they hurt not. Meats are not materials of the worship of God, for a man doth not please God because he eateth fish rather than flesh: or drinketh Beer rather than Ale: or that sitteth at the Sacrament rather than kneel. This then serves to confute the Manichées, Use 10. who say, some meats and drinks are evil, as eggs, flesh, wine, milk: they say that wine is the gall of the prince of darkness: yet God saith here, The Kingdom of God is not meats, etc. Also the Marcionites their Pew-fellows are condemned, who say, that it were as good to devour a soul as to eat & devour things that had blood and life: yet God saith here The Kingdom of God is not meats, etc. The jews would eat no hogs-flesh, the Papists no flesh will eat on some days, and in Lent, gross ignorance, so (God saith here) The Kingdom of God is not meats, etc. The Papists say that to eat flesh in Lent, Ember weeks, fasting days, is as great a fault as to kill a man: wise fools. Thus we see what a brangle was among them of the new Church at Rome, about matters of nothing. So at Corinth, what factions and divisions were about their teachers and other things, one would be of Paul, another of Apollo, dangerous dissensions, And who is ignorant of what jars and strifes were between the Eastern and Western Churches in Victor's time, and all about keeping of Easter day? Afterwards whither the Lords Supper should been celebrated with Bread leavened, or unleveaned? The Churches of Lutherans in Germany are much to blame, which break off society with the Churches of Calvinists (as they are termed for distinction sake) because of dissension about the Bread in the Communion, whither it should be eaten whole or broken? So what a world of trouble hath been stirred up in England about matters of nothing, about ceremonies of the Church, Cross, Surplice, and kneeling at the Communion? For these indifferent things the knot of brotherhood is not to be dissolved, nor Communion forsaken. But he that is disobedient to authority, herein for his disobediedce, shall bear his own burden, for lawful authority ought to be obeyed in things indifferent, although the thing be indifferent yet to obey or not to obey in such things is not indifferent. Disobedience unto lawful authority is against him. Rom. 13. But that these things fore mentioned are indifferents, it is plain, for they are neither commanded nor prohibited by the word of God, neither are these in their own nature good nor evil: they are neither Cum verbo, nor contra verbum, sed praeter verbum: they are neither with the word, nor against the word, but besides the word, as saith an ancient Father: being things indifferent, they may be done and God pleased, and they may not be done and God pleased. Yet what bitter censures are amongst us about these things? ignorant persons censure others very headily which differ from them, and condemn every thing they cannot reach to: as here the jews weak in judgement, account the beléeving Gentiles which use their liberty in meats and drinks, violators to Moses Law, and rebels to God. I would have all such as are so forward to censure their brethren in these things of a middle nature know that in things of indifferency it is the intent of the doer, that makes that good or naught that is done, for the things in their own nature be neither good nor evil: (which makes against all those that deny Adiaphora things indifferent, holding all things to be either evil or good) now of the inward intention God alone is the discerner, so that in these things he alone is to be the Judge: therefore abstains from judging, lest thou be'st an usurper of God's office. Amongst us, he that sitteth will censure him that kneeleth, as idolatrous: and he that kneeleth, censures him that sitteth as superbious: But Christians should have a more charitable opinion one of another in these things indifferent, done or not done: as Paul wisheth, qui non manducat, manducantem nc iudicet, Ro. 14.3. He that eateth not, let him not judge him that eateth. But leave him unto him, who knows the intention of our hearts, but he that out of pride, or filthymalice, or a superbious mind, shall oppose himself to authority in things indifferent (established for the good of God's Church) shall as I have said bear his condemnation whatsoever he be. Seeing then these ceremonies are neither parts of Law nor Gospel, what reason have Christians to descent for them, why do not private men, rather yield to public authority among us. Indeed for such things as please or displease God (as precepts of the Law, promises of the Gospel, faith and obedience towards God) we are strongly to stand and earnestly to contend for such things, as in jude. 3. we are admonished: we have Paul also for example Gal. 2.11. but to stand out for chips and feathers, is but folly. O that Gath and Ascalon had never heard of the divisions of Ephraim, and judah. What will strangers say of us thus living in discord? These are the Christians, they cannot agree, one holds one thing, another another, what Religion call you this? As the Papists do hereby take occasion to blaspheme our Religion, forgetting their own domestical contentions in more and more weighty matters. The main reasons of this difference among us, are these two Man's infirmity. Satan's malice. Man's infirmity, which cannot endure to be crossed in our opinions, to which we are too much wedded. Satan's malice: delighting in the contention of brethren, being much to the hurt of Christ's Kingdom and advancement of his own: for a divided house cannot stand. Let every soul therefore labour for unanimity and uniformity about these things indifferent, and pray ye all for the peace of jerusalem: I beseech you as Paul persuaded the Corinthians 2. Cor. 13.11. be of one mind, live in peace, and the God of love and peace shall be with you. I think it not amiss to examine briefly the differences that are amongst us about things indifferent, as the cross, surplice, and kneeling at the Sacrament, and so make peace about them, if it be possible. The main thing that makes our brethren stumble at these ceremonies is the gross abuse of the Romish Church: for they most idly and superstitiously ascribe power to the Cross, purity to the surplice, and fall down Idolatrously to their breaden God: what if these things be thus grossly abused in Rome, may they not without offence be used in England? What if they abused their knees to Nabuchadnezars' Idol, shall it not therefore be lawful for Daniel upon his knees to pray unto his God and praise him. Dan. 6.10. These things are not propounded to us for any superstitious use or end, but civilly for Distinction, Decency, Conveniency. The Cross is used to distinguish us from Infidels that deride us, for depending on Christ crucified for salvation. In the Primitive Church Christians being derided for trusting on Christ for Heaven that died on the Cross (for this was the taunting talk of Infidels to such as converted, tu ne crucifixo credis? quae tua dementia? dost thou believe on a crucified wretch? who hath bewitched, who hath assaulted thee?) would not be outfaced, but gloried in him that so died, and set up wooden Crosses at their doors, to show that they were not ashamed of their profession and faith: afterward the cross was brought into the Church to distinguish (as a civil badge, sign or ceremony) Christians from despising and deriding Infidels. The surplice is used as a garment of decency in the ministry of the word: several robes are appointed for several callings: The Parliament Lords in their Robes, the Judges in their Robes, the Ministers of the Gospel in their Robes: what error can there be in all this? where is there the least glimpse of superstition herein? It is true indeed, Judas forbiddeth us to touch the garment defiled with the flesh: jude. 23. I confess a plague shirt is dangerovos to be worn but if the plague be washed out and the shirt made clean. no danger in the shirt: It is true the Surplice as it is used Idolatrously in Rome. is the garment defiled with the flesh, and at no hand is it in that kind to be received: but (blessed be God) the superstitious use of it is taken away in England, and it is only appointed for decency and destinctive order, therefore in this kind who can justly be offended at the same. Again for kneeling at the Sacrament, it is true, it is most wickedly abused in the Church of Rome, but in our English Church there is no such use or end of kneeling: we kneel not to the Bread, we believe no transubstantion, we do it to testify our humble and hearty thakesgiving to the Lord for our redepmtion in Christ Jesus. Several Churches, several gestures: The German Church, appoints standing imitating the eating of the passover in Egypt: The Geneva Church useth sitting, imitating Christ at his last passover: The English Church ordaineth kneeling as a convement and fit gesture to express our humble thanksgiving to God for our redemption by Christ Jesus: I hold no gesture more laudable in this solemn service of God than this. A misconceit of these things keeps back many from the entertainment of them: a conceit taken is not easily removed. I once much doubted myself about Cross, and Surplice, but the main thing that troubled me was their base use in Rome: but considering how (without wrong to the conscience▪) they are offered to us in England, I redified mine all opinion of them, and without doubting received them: A man that is upon an high steeple if he looketh downward, trembleth, but if he looketh upward, his fear is put apart: So when I looked upon the superstitious use of these things in Rome, it troubled me, but when I looked upon the innocency of them in our English Church making all to the glory of God: fear and horror forsook me. The Lord grant that all God's people may wisely and rightly judge of these things. And this counsel I give all God's people that they labour by all means to be throughly persuaded of the indifferency of them, and so by consequence of the lawfulness of them: For whatsoever is not of faith is sin, (saith the holy Ghost: and whatsoever is done out of a doubtful mind is also sin. Rom. 14.23. Ro● But what is it (I pray) that is alleged against kneeling at the Sacrament? The first objection made against kneeling is taken from Christ's example, for (Christ saith our irresolved brethren) sat at the Sacrament: Now omnis Crhisti a●tio nostra d●●●● esse instru●●●● ●very action of Christ should be ●●●●●able to Christians. Ans. He sat at the long Supper of the Lamb, but when he gave the new Sacrament of Bread and Wine, it is not erpressed whether he sat when he gave it or no, or whether the Apostles were sitting still or no: for Christ made a prayer before he gave it (he gave thanks saith Mark) now whether he prayed sitting or kneeling, I know not, but sitting formerly at the supper of the Lamb, very likely he sat still: but his sitting was occasionably, not purposely: we pray at the table sitting, but from the table kneeling, we have no such induction to sit at this Sacrament as Christ had at that, therefore Christ's example herein is not necessary to be followed of us. Again we sit not as Christ sat we sit upright, but Christ lay on his side upon a palate or upon the plancher: Math. 26.20. Recubuit (non sedebat) cum duodecim: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and Luke 22.14. Discubuit, et duodecim Apostoli cum co: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: he sat down and the twelve Apostles with him: that is, he sat leaning or lying on his side: this kind of gesture the Greek and Latin words import, and not an upright sitting. And this was the ordinary gesture of the Jews at their meats, a gesture that betokened great reverence and humility. Again Christ after the jewish manner put off his shoes, when he did eat the passover: we do not so. Again Christ celebrated the Sacrament in the evening, we do not so: we have not that necessity for it, as Christ had: How then (all these things rightly weighed) do those that stand for sitting at the Sacrament, imitate Christ? It is worthy delivered by Cirill: Christus in cana docuit quid ageret Ecclesia, non quando non qualiter: Christ taught in his last Supper his Church what to do, not when to do, neither in what manner. The second objection against kneeling, is because they kneel at Rome Idolatrously, therefore we must not imitate Idolaters, at the Sacrament. Ans. If Papists will kneel to a breaden God, upon supposed transubstantiation, shall not we humble ourselves upon our knees to our great and good God of H●a●en, when he sealeth us up in the Sacrament of his son to life and salvation. I hope no man dares deny the knee to been given to God: we kneel not to the Sacrament: They in Rome abuse their Temples also in their superstitious dedications, in their Idols, and their idle and Idol service: they abuse their Papists in their seditious and lying predications: the holy Scriptures they most wickedly pervert: shall not we therefore visit the Temple, preach and hear the Word: the abuse of ashing (as that ancient saying is) takes not away the use of a thing: Abusus non tollit usum. The third objection is because the Supper of the Lord is a banquet, and we sit at banquets, not kneel, therefore kneeling is not ●●tting at the Sacrament. Ans. The Sacrament is no corporal banquet to fill the belly (for it is but a poor banquet, to eat a bit of Bread, and drink a drop or two of Wine) then sitting were convenient, but it is a banquet for the souls refreshing, for which refreshing what Christian soul will not express thanksgiving: therefore the gesture of kneeling is a suitable and meet gesture: And because this banquet differs from our banquets at home, it is very requisite that the gestures should been different also: and for my part, my soul never banquet's better than when I am upon my knees to my God. Many other things are alleged against kneeling at the Sacrament, but I will not spend too much time about them, but hasten to weightier matters as righteousness, peace, and joy in the holy Ghost: For the Kingdom of God is not meats, etc. Only this Item I give all God's Children, that they make not gestures at the Sacrament materials of the Sacrament, but mere circumstances, and the Sacrament may be done with them, or without them: but that gesture the Church appointeth, let that be submitted to: where the Church appionts standing, l●t standing stand: where sitting, let sitting be: and where kneeling is required, let every one embrace it, for the Church hath power over things indifferent for decency and orders. This counsel being followed, will bring much credit to our English Church, much peace to our British jerusalem, and much comfort to our own souls. Obedience and order two laudable things the ordered man is the ●ound man for Heaven: Psal. 50.23. To him that ordereth his conversation aright will I show mine own salvation, saith the Lord. And God himself is the God of order and not of confusion, as in all Churches of the Saints: that is a true Saint Church, where order and peace with truth and holiness is maintained. Thus much for the negative part of my text, and for the judgement of things indifferent. Text. For the Kingdom of God is not meats and drinks, but righteousness, peace, and joy in the holy Ghost. These words are the affirmative part of my text; the scope of this Scripture is to show that the mark of a Christian is not in observing of things indifferent, but in obtaining of righteousness, peace, and joy in the holy Ghost. First then for the first of those three, namely righteousness. In that the Kingdom of GOD stands in righteousness, this will be our note of observation: Doct. All the members of Christ, are clothed with the righteousness of Christ: for the Kingdom of God is righteousness: Math 6.33. First seek the Kingdom of God, and the righteousness thereof: righteousness is all infallible mark of salvation. That Christians are clothed with the wedding garment of Christ's righteousness, it is plain 1. Cor. 30. Christ is made of God to us righteousness. The righteousness of Christ is twofold Imputativ. Inherent. The one in Christ, the other in Christians, but from Christ. First Imputative righteousness Non alias just facti sumus coram Deo, nisi exparticipat one exactae just●tiae Christi: We are no otherwise made righteous before God, but by the participation of the exact righteousness of Christ: for as Christ was made sin by imputation, so by imputation of Christ's righteousness, we are made righteous: for justus et justificans non est nisi Deus: for there is none just and a justifier of others but God: ●●m. 5.18. Rom. 5.18. So by the grace of one shall many be made righteous: for Christ is the wedding garment that covereth our nakedness from being seen at the day of judgement, faith is but the hand of the soul to put him on. Secondly, Righteousness inherent, this cannot justify us, because it is not perfect in us, yet this doth justify that Christ's righteousness shall justify us: he that hath not inherent grace, cannot claim the complete and imputative righteousness of Christ for his justification. Every member of Christ is sanctified by Christ: he that is in Christ Jesus, is a a new creature: john 1. out of Christ's fullness we receive grace for grace. As we received from old Adam a double hurt Imputation of his sin. Derivation of his corruption. So we receive from the 2. Adam a double bliss Imputation of his merits: Derivation of his graces: And no man shall be justified in his merits, that is not sanctified by his graces. Use 1 1 The Papist is then condemned, that makes works his righteousness, not Christ. Use 2 2. The blind worldling is also here convicted that makes riches not righteousness, the seal of his souls for Heaven: That worldling, Luke 12.18.19. was a fool in grain, that trusted in his grain, and never looked for faith, no not so much as a grain of mastard-séede: rich people (if they have not the riches of Christ) shall never enter into the Kingdom of Heaven: for my text saith here, that the Kingdom of GOD is righteousness not riches, peace, not pleasures joy in the holy Ghost, not carnal mirth and laughter. Use 3 3. If righteousness be a mark of the Kingdom of God, than first and above all things let us seek the Kingdom of God and the righteousness thereof: none but the incorrupt shall dwell in Gods holy hill: Psal. 15.2. what if we have all the world and want sanctity, who can express our infelicity? the Lord create in us all new hearts, the Lord (of his mercy) renew in us all right spirits: unholy unhappy unholy unhappy. Use 4 4. In the fourth place we may plainly see how few of mankind shall be saved: how few do we find among men righteous, truly pious? we may take up justly in our times the cry and complaint of David: Psal. 12.1. help (Lord) help for good and godly men decay: what a pity it is, that this world should been made for so many and the world to come for so few. Use 5 5. If righteousness been the soundest and surest mark of a member of the Kingdom of God, then how far from Heaven are such as mock men for righteousness, and despise such as precisely seek to serve the Lord: O generation of vipers, how shall ye fly from the anger to come? how shall ye escape the damnation of Hell? Use 6 6 If righteousness be a mark of the Kingome of God, than wickedness is a badge of a limb of the Devil: if virtue, and knowledge, and faith, and temperance, and patience, and godliness, and brotherly kindness, and love, be assurers of Heaven: then ignorance, and infidelity, and gluttony, and drunkenness and covetousness, & impatience, and profaneness, and maliciousness, are proofs of damnation? The plague of plagues is to be wicked: For as righteousness brings peace and joy, so ungodliness brings horror, Hell, and torments everlasting. Thus much for the first of the three Heavenly marks of our happiness, namely Righteousness. The second thing that proves a man a member of Christ, a Citizen of the Kingdom of God, is Peace. The Kingdom of God is righteousness and Peace. Peace is twofold, 1. Good. 2. Bad. Good peace is fourfold, 1. With God, Rom. 5.1. 2. With the Conscience. 3. With our Brethren: 4. With our enemies, Psal. 147.13. Bad peace is an agreement in evil, as was the peace of Simeon and Levi: Herod and Pilate: our peace must be joined with truth, Zachar. 8.16. and with holiness, Hebr. 12.14. The three first are here meant: whence let us observe this point for our instruction: Doct. That every member of Christ is at peace with God through Jesus Christ: from whence springeth a twofold peace of conscience with the Brethren. This peace of conscience ariseth from the remission of our sins, and our reconcilement with God through Jesus Christ: Christ therefore is called our Peace: and the Prince of Peace: and Peacemaker: Ephes. 2.24. Esay 9.6. Colos. 1.8. Concerning this inward peace I will propound these 4 questions. First, how this peace is gotten? By two 1. By grieving for our sins done against the Law. 2. By applying the promises of the Gospel for reunission. Secondly, how may this inward peace be preserved? Ans. By these three 1. By avoiding all, but especially known sins. 2. By doing every duty uprightly, though not perfectly. 3. By often confessing our sins, and craving pardon for them. Thirdly, May this peace be lest or no? Ans. The sense of it may be lost for a time, but the thing itself never. And it is lost by these three: 1. By some or other gross actual sin. 2. By neglect of some or other duty. 3. By some or other strong fit of temptation. It fareth with the soul as it doth with the body: sometime well, sometime ill: faith hath his swoons: and this state of the soul is lively resembled by these: The Sun un●●● a Cloud: a man in a trance: ●●ées dead in Winter. Fourthly, Now is this peace got●●● again, being once lost? ●y these ●●●e 1. By remembering Gods former mercies. 2. By companying with the Godly. 3. By attending the public ministry. Ans. 4. By renewing our repentance more seriously. 5. By private and earnest prayer. There is in the third place another peace, a famous mark of the ●hild of God: and that is peace with ●●e brethren. This peace Abraham sought with 〈◊〉, when their servants fell foul ●●out grounds, Gen. 13.8. David ●●ught to live peaceably with all ●●n: Psal. 120.7 and persuades 〈◊〉 men to peace: 34.14. seek peace ●●d ensue it: The like doth Paul. ●om. 12.18. As much as lieth you, have peace with all men: God is ● God of peace. Christ is the Pri●●● of peace, the Gospel is the Gospel of peace, Heaven is a place of pea●● therefore let us live in peace, t●●● the God of peace may be with us. Use 1 First here appeareth the hap●●nesse of a Christian, he is at pea●● with his God, Rom. 5.1. being justified by faith we are at peace w●●● God, through our Lord Jesus Chri●● and on the other side, the case of a ●●probate is very miserable: Esay 5● 21. There is no peace to the wi●●ed, saith my God. Use 2 2 Let every man breathing lab●●● to maintain the peace of a good ●●●science, for this peace is a Iew●● indeed, a continual feast: Th●● Paul endeavoured to keep a clear conscience, both toward God and ma● Act. 24.16. Use 3 3. Such as live in strife and contention, not in love and peace, a●● members of Satan. For the Kingdom of God is righteousness a●● peace. Let us then embrace peac● as we live together, let us love together, to this end, let us take heed ●● such things as may hinder peace. ●. Pride, for as we read in the proverbs, only by pride cometh contention: Prov. 13.10. 2. Malice, 3. Revenge, 4. Envy, ●. Fierceness, 6. Busi-medling, 7. ●ebate, 8. Strife, 9 Whispering, 10. Backbiting, 11. Tale-bearing. The Kingdom of God is peace: ●nd joy in the holy Ghost. Text. Righteousness brings peace, and peace joy: when we see God well pleased, and reconciled with us, and made our loving heavenly friend through Christ, how can we then ●ut joy? By joy is meant the sweet motion of a Christian soul, cheered up and made glad, partly by the present sense of Gods love shed into the heart, and partly out of hope of the reward to to come: yea we are joyful in tribulation, Rom. 5.3. In the holy Ghost. It is called righteousness in the holy Ghost, peace in the holy Ghost, joy in the holy Ghost. 1. to show that the holy Ghost is the effici●●● cause o● these Heavenly grace's ●● our souls. 2. to distinguish Ch●i●●●an righteousness, peace and ●●● from carnal, worldly and unconstant, For the Kingdom of God is j●● in the Holy Ghost. Doct. Great is the joy, and unspeakable the consolation of every live●● member of Christ: when a poo●● soul shall see himself delivered from sin and Hell, and made just and righteous in the Lord Jesus, and reconciled with God, and given now to see his name written in the Book of Heaven, O what cause is there of joy. No marvel therefore if the twelve men joyed, and joyed, and joyed, and joyed when they found (by the star) the Lord Jesus Mat. 2.10. They rejoiced with an exceeding great joy: they rejoiced, they rejoiced with joy, they rejoiced with great joy, they rejoiced with an exceeding great joy. No marvel therefore, if the Apostle bids us rejoice in the Lord always, and again (saith he) rejoice: therefore great is the joy of the believer. Our Saviour when he saw the Apostles overjoyed in the casting out of Devils, said, rejoice not in this that Devils are subdued unto you, but rejoice in this, that your names are written in the Book of life, this is the ground of true joy. This joy Mary was filled with: My spirit rejoceth in God my Saviour. This is the joy that every Christian more or less enjoyeth, and sometime or other comfortably and sweetly séeteth. This Heavenly joy differeth from worldly joy, in these four. 1. Worldly joy is natural: this joy is spiritual. 2 Worldly joy ariseth from external things: this joy ariseth from God love remission of sin, assurance of life everlasting. 3. Worldly joy makes men secure: this joy maketh a man serve God more earnestly and perfectly. 4. Worldly joy fadeth in adversity: this joy makes us rejoice in tribulation, under the hope of salvation. Rom. 5.3. Object. I never felt this joy in me (may some object) and yet I hope I am as good a Christian as others. Ans. If it been hidden, it is hidden to them that are lost: This is Abscondita Manna, hidden Manna: Revel. 2.17. It is only known to them that enjoy it, and to them that are elected: It is Gods own wine, laid up in Gods own Cellars, for Gods own Spouse: the wicked of the World shall never lick their lips of it. 1. O let us beg of God for this joy, this joy is Heaven upon Earth, this joy is the earnest of our Heavenly inheritance: this joy is the enjoyment of God's backparts: this joy if it be perfited in us, is no less than life everlasting. David's suit above all other was for this joy, Psal. 4. The greater sort crave worldly goods, and riches do embrace, but Lord show me thy countenance, thy favour and thy grace: For thou thereby shalt make my heart more joyful and more glad, than they that of their Corn and Wine, full great increase have had. Thus Moses prayed upon the Mount: Exod. 33.18. Lord show me thy glory. The Lord grant us this joy unspeakable and glorious, which the world can neither give nor take away: joh. 16.22. This your ioyshall no man take from you: that we tasting of the Heavenly comforts in the way, may enter into our Master's joy in the end: with that blessed welcome, enter thou into the joy of the Lord. Use 2 2. He that hath tasted in any measure of this Heavenly Nectar, let him bless GOD for these comforts: for these rejoicings are given but to few: LORD what is man that thus thou shouldst rejoice him? or the best of the sons of men that thus in mercy thou shouldst joy them. Use 3 3. No life so comfortable as the Christian life: it is full of peace and joy: there is never an holy duty holy performed, but brings meat in the mouth with it, joy unspeakable: When we pray, how are our souls refreshed? When we preach and hear the holy Word of GOD, our hearts many times leap in our bellies for joy. The worldling thinks otherwise of it: It is true, to respect the outward condition of a Christian, it is very miserable, therefore Paul saith 1. Cor. 15.19. If in this life only we had our hope and our hap, of all men Christians were most miserable: But to respect the inward estate of a Christian, it is most joyful and comfortable: The sufferings of this life are not worthy of the joys that are here and in Heaven prepared for us. There is jointly joy and jointly sorrow in every Christian: sorrow upon sin's commission, but joy upon sin's remission: sorrow because by our sins we have killed Christ, but joy because by his stripes we are healed: Heb. 12.11. There is no affliction but is grievous: There is the part of sorrow: but it brings the quiet fruit of righteousness: There is the part of joy and gladness. The Kingdom of God is joy in the holy Ghost. Use 4 4. If the estate of a Christian be so joyous, then surely the condition of the wicked is restlesss and terrible: horror attends the wicked conscience here, and hell hereafter: The very wicked in Hell confess no less: Wisdom 5 We have wearied ourselves in the ways of wickedness, we have gone dangerous ways, the way of peace we have not known: What hath pride proffited us or what hath the pomp of riches done us good? The Lord grant that we may fly all sin and wickedness, for there is no peace to the wicked saith the Lord. Use 5 5. Lastly if God's people have such joy distilled and dropped into their souls here in this World of sorrow, in this body of sin: O what are the joys prepared in Heaven for them that love and fear him? neither eye hath seen, nor care hath heard, neither can the heart of man conceive or imagine, of the joys which the Lord hath prepared in Heaven for them that love him. There is great tranquillity, tranquil felicity, happy eternity, everlasting blessedness, and the blessed trinity: o gaudium super gaudium, extra quod non est gaudium, quando intrabo in te, ut Deum meum videam qui habitat in te. O joy above all joys, without which there is no joy, when shall I enter into thee, that I may see my God that dwelleth in thee: To which most blessed joys of the Kingdom of Heaven, the Lord bring us all at the day of our departure, for Jesus Christ's sake our only Lord and Saviour: To whom with GOD the Father and God the holy Ghost, been ascribed all glory and honour, power, praise, and dominion for ever and ever. Amen. FINIS. Imprimatur modo intra duos Menses. Rob. Austin Martij 22.1633.