THE WAY TO true happiness. delivered in XXIV. SERMONS vpon the BEATITVDES. By ROBERT HARRIS, B. in divinity, and Pastor of Hanwell. ALSO, A TREATISE OF THE NEW COVENANT; Set forth Sermon-wise, on EZECHIEL the XI. By the same AVTHOVR. titus 3. VER. 8. This is a faithful saying, and these things I will that thou affirm constantly, that they which haue believed in God, be careful to maintain good works, these things are good and profitable unto men. LONDON, Printed for John Bartlet, and are to be sold at his shop in cheapside at the Gilded Cup. 1632. TO THE READER. THat which miscarrieth in the first, is seldom corrected in the second& third concoction. This J find true in a review of these Notes. At the first, they were raw and indigested, forged in a could and dull heart, uttered by a weak broken man, who hath his hands full with himself, his own infirmities and temptations, and delivered to a people, who neither could nor would expect more from him, than naked truths and honesty. Thus it fared with them whilst they were mine. From my mouth, they fell into the hand of an able man, but his shamefaced( J may not say blush-full) modesty was too hard for his abilities, and by this mean they won nothing in this second digestion. Now how the Printer( in point of distribution, and in a third place) hath done his part, thou wilt easily find. mean while, all that J can say about so poor a business is this: if thou find any benefit by any thing here, I am made( for I hold doing good the best preferment) If otherwise matters sort not to thy liking, blame not me, who promise nothing, and print( I am sure) as unwillingly, as thou canst read. The Lord( whose power triumphs in mans weakness, go along with them and us both, and keep us from trifling, whilst Indocti coelum rapiunt, whilst others run away with grace and glory, as that good man once, Amen. Thine in CHRIST, Robert Harris. The Printer to the Reader. BY reason of the authors absence and badness of the hand, diverse faults haue escaped us in the first Sermons, which are partly thus corrected for the present, till they shall be further reuewed by the Authors self hereafter. Faults escaped in some of the Copies on the Beatitudes. page. 1 line 7 alter the point thus, for supposedly, the first red supposedly the first, p. 5 l. 23. for Bishops r. Bishop p. 5 l. 21 at Auditories, p. 9 l. 2 for these r. the p. 9 l. 2 for salvations, r. salutations p. 9 l. 4 for three r. knee p. 10 l. 7 r. at Church p. 10 l. 5 for your r. you p. 11. l. 27 for Trow r. Now p. 14 l. 28 r. Comforter, p. 15 l. 21 for all r. fall p. 18 l. 7 r. after secondly its that p. 19 l. 11 r. {αβγδ} p. 24 l. 6 put in(;) at delivered p. 25 l. 4 for speak r. speaks p. 30 l. 31 for metioned r. mentioned p. 50 l. 14 for Gods r. God p. 18 l. 10 after left put in man. A TREATISE OF THE New covenant: DELIVERED SERMON-WISE UPON, EZECHIEL 11. Vers. 19, 20. By ROBERT HARRIS, pastor of Hanwell, bachelor of divinity. PSAL. 51.10. Create in me a clean heart, O God, and renew a right Spirit within me. titus. 3. Vers. 9. But stay foolish questions and Genealogies, and contentious, and brawlings about the Law, for they are unprofitable and vain. LONDON, Printed by I. B. for John Bartlet, and are to be sold at his shop, at the sign of the gilded Cup, in Goldsmith-Row in CHEAPSIDE, 1632. To the Reader. READER, THou wilt think thy time lost, and thyself wronged, if thou shouldst not find here what thou seekest for, I'll therefore deal plainly, and do as I would be done by: First, if thou be a verbalist, and standest vpon composures, here's nothing for thee: First, my Auditory was partly very learned, and so above words; partly very plain, and so below them: Secondly, myself am both unable, and unwilling to stand on phrases, that, because I am clogged with ignorance, age, business; this, because I find, that of those poor things of mine, the plainest haue taken best hitherto: Thirdly, the Scribe who took them from my mouth in the Church, Master John Trapp. hath been, contrary to my hopes, and his own worth, superstitiously modest, else had it been easy for him to haue cast a better coat vpon these ragged meditations, and rather enlarged then abridged them. And so much for that, if thy pulse beat that way. Now, secondly, if thou be a Questionist, spare thy pains; I never thought the Pulpit a fit place for brawls and disputes, to stir controversies there( yet flagrant) is but to spread them, and therefore, notwithstanding the opportunity which my Text and some mens surmises of me, Apostolicae Doctrina expositio est falsae doctrinae optima refutatio. Cassand consultat. as if I were somewhat warping, gave me, I declined polemicalls, so far as I could, and contented myself with positive truths, the best confuters. truly,( Reader) I am not privy to any private opinion, were I, that opinion which bread in me, should be butted with me too; two studies my heart abhors, to wit, studium partium, and studium nouarum rerum: If I can study the truth first, and the peace next, I haue as much learning as I desire, as for credit, my highest ambition is that of his, viz. that my name may be Christian, Pacia. and my surname catholic: wanton wits may please themselves in more ayerie walks, sure I am of two things: First, that the most wise and learned of all sorts, Vide Amamā in oration de barbarie in his Antibar. cry down this luxuriancy in young wits, and call them another way: And secondly, that they who know most, say least, and the main sticklers in most controversies, are the men, who least understand where the question inter partes sticks. Lastly, if( in the third place) thou wonderest why I would give way to the publishing of things so ordinary, in an age so learned, let this suffice, I feared Bellarmines fear, Vide Bellar. de scriptor Eccles. 2. Sermons of godly mourning. Alphon a Castro adverse. haeres. Abortire coactus sum. &c. being plainly told, that, if I would not publish them, others would, and I had reason to think so, because I am already served so, for, whereas I had conceived something vpon matthew 5. two of the younger brethen are taught to speak, before the elder be born. Hence this anticipation, and( as one calls it) abortion. I haue said, now use thy liberty. ROBERT HARRIS. The things handled in this ensuing Treatise delivered Sermon-wise, are chiefly these: 1 IN general, is shewed from the Text, what our poor condition is, when God first looks vpon us in favour. 2 How far forth the Lord hath engaged himself by Gouenant to vs. 2 In particular, the causes of the grace spoken of in the covenant are handled, as 1. the material( whereof oneness, newness, softness of heart) 2. the formal: 3. the efficient: 4. the final, &c. As for that objection, how this covenant can be appliable to us Gentiles, which was delivered to the jews; It needs no answer, for in Christ, jew and gentle are all one, they make but one spouse, and haue one and the same jointure or dowry; but for this, let the weak red the Epistles to the Romans, Galatians and Hebrewes 8. &c. and he shall easily find, that every believer is of Abraham, is Israel, is the Circumcision, as Saint Paul speaks, Phil. 3.3. A TREATISE OF THE COVENANT OF GRACE. EZECH. 11.19. And I will give them one heart, and I will put a new spirit within you, and I will take the stony heart out of their flesh, and will give them an heart of flesh. WE haue already spoken of the Natures,& office of the Lord, Christ. Now we come in such order, as we haue propounded to ourselves, to speak of the covenant itself, made with Christ in the behalf of all his members. This covenant is delivered in this present Chapter. One parcel thereof being contained in the words of the Text. Before God had undertaken for the outward estate of his people; here he undertakes for their spiritual estate; where we haue to observe: 1. The parties between whom this covenant is smitten. 2. The articles of agreement, or the matter undertaken: For the first of these, 1. The party undertaking is God, who is here brought in by the Prophet Ezekiel, as on● entering into covenant that he will give them all spiritual and saving grace. 2. The parties with whom he covenants, and these are his Israel, whom he had chosen out of all Nations to be a people to himself, as before he tells them. These be the parties that concur in this covenant. Secondly, you haue here the matter undertaken by God, and that is to bestow sanctification, or saving grace vpon them. And this grace is set forth in the Text by all the causes of it. First the Efficient, and that is( as is said) God ( I will put a new spirit within you, and I will take, &c.) Secondly, the material cause, or the matter wherein this holinesse promised standeth, and that is delivered in three particulars: 1. He will give them ( one heart) 2. a ( new heart) 3. a ( soft heart) a heart of flesh, instead of an heart of ston. Thirdly, the formal cause, or the manner how he will bestow these blessings; he ( gives) this heart, he ( puts) it within them, he takes away from them the stony heart, and gives them a heart of flesh. Lastly, we haue here the final cause, or the end wherefore God will do all this for them, viz. That they may walk in my Statutes, and keep my Ordinances and do them, &c. Thus you see who undertakes, and what he undertakes. Before we come to handle the particulars propounded, and as it were to break into the bowels of the Text: Let us consider of these two generals. First, how, and in what case the Lord finds his people, when he comes to make covenant with them. Next, how farre-forth he undertakes for them, not onely in outward blessings, out he promiseth them spirituals too, as to change and mend the heart, that is, all his inside, for the heart is the chief part of man, the very fountain of life, and of all morality whatsoever. For the first, wee see how God finds man disposed, when he first comes vpon him with salvation, he is quiter out of order, out of joint, a mere confusion. And that is the first thing we would commend to your consideration. That man is in a very ill case of himself for his soul, his spiritual estate is very miserable, Doctr. Man spiritually considered, is of himself most miserable, 1. proved by Testimony. the frame of his heart is quiter out of frame, till God comes to joint it. For proof hereof, we haue Gods own testimony, Gen. 6.5. at such time as he came to feel mans pulse, and to look into his inside, he saw that every imagination of the thoughts of his hart was only evil continually. Look vpon man in his inward disposition, in the immediate operations of his spirit, his imaginations, desires, purposes, are all evil and onely evil, and evil every day, as the Lord there testifies. And thus we see it, in this present Scripture we now go vpon. When God comes to do a cure vpon the heart of man, he finds it first partend into may divisions, many turnings and windings every way, &c. All these must be pared off, and the heart turned the right way, being made one heart, and so pitched vpon God the right object: 2. he finds it an old heart, rotten and totterd, and therfore promiseth to put a new spirit into man. 3. he finds him sick of the ston, he will take out the stony heart out of their flesh, and give them an heart of flesh. So that the heart of a man by nature, till it is renewed and changed, is a divided heart, a rotten and corrupted heart, as stony as any flint whatsoever: Thus is he for his inside here described. 2. illustrated and amplified by comparison▪ The holy Ghost proceeds yet further in other places to shadow it out by many comparisons: As Ezek. 16. the whole Chapter throughout, and especially in the beginning, the estate of a man in his pure Naturals( as they say) is set out by the condition of a child new-borne. Now you know what thing a child is, when he is new come into the world, an impure thing, a poor, silly, impotent thing, that understands little, and is able to do nothing to help itself. Thus it is in the natural birth, and thus it is also with every man in his spiritual condition: he is a creature, shiftles, helpless, maimed, impure, loathsome, &c. In other places, the holy Ghost goes further, and compare natural man not to a child, but to a very beast, that like as it was with nabuchadnezzar, so it is with every mothers son by nature, he hath the shape indeed of a man, but the heart, of a beast: so saith the Prophet jeremy. every man by his own understanding is brutish, And job. 11.12, vain man( saith Zophar there) would fain be wise, and so esteemed, though man newborne be like a wild asses colt. He is wild, and therefore unteachable; he is like a colt, and the colt of an ass, and the colt of a wild ass. every word hath its weight to set forth the miserable estate of a natural man; Nay, the holy Ghost, not onely compares man to a beast, but makes him even a compound of all the malignities of all hurtful creatures: he partakes something of the lion, and something of the leopard, and something of the asp, and something of the wolf,( as we haue shewed you heretofore out of Esay.) Nay he stays not there, but goes further and compares man, in regard of spirituals, to a dead man, Ephes. Ye which were in trespass and sins, &c. Now what is a dead carcase but an ugly sight, a deformed thing especially if you look within it, there you shal find nothing but gore and blood and filth, and all manner of abomination. Nay further he is compared in holy Scripture, to a sepulchre, painted tomb, which contains not one, but many dead men: within it is nothing but darkness and confusion, and out of it comes nothing but stench and contagion. Thus the holy Ghost shows by comparison, 3 by effect. what man is in his natural estate for his inside. He doth yet further acquaint us herewith by that appears in his outside. How should one judge of the three, but by that which it bears? how of the sap but by the fruits? Now for this, harken to our saviour, Matth. 15.19. Out of the heart, saith he, proceed evil thoughts, murders, adulteries, fornications, thefts, false witnesses, blasphemies. These are the things that come from within, from the inside of a man, and break out in his life and conversation. look to the body of a man, and that you shall see subject to blains and sores of all sorts, which what do they else but speak what matter is within; the corruption of the soul doth, as it were, peep out through the sores of the body. look again to the lives of men; and there you shall discern blasphemy in some, atheism in others, Adultery in others, &c. All these do plainly evidence, what man is of himself. 4. by the contrary medicines and prescriptions. Lastly, look on such laws as God hath made against sins, there you shall see laws against murder, laws against adultery, laws against blasphemy, &c: you shall find prohibitions of unnatural sins, of nameless abhorred sins, and all to acquaint us with that depth of wickedness that is found in mans heart; for from the ill natures and manners of men sprung up all these good laws. Yea, the Lord makes laws against those sins, which a heathen lawgiver held it needless, as against parricide, because he thought that none could bee so inhuman as to fall into so foul a wickedness, yet the Lord forbids it, so by his medicine he does us to know what are our dispositions: he forbids atheism, to tel us that we haue Atheistical natures, murder and adultery, because we haue murderous and adulterous natures, &c. All this serves to show what is within. For our further understanding of the point, wee will inquire into these three things. 1. In what sense man is said to bee corrupt. 3. further explicated. 2. How far forth he is corrupted. 3. Whence it comes, and what is the reason of it. For the first, we must tell you that man cometh under a threefold consideration or capacity. 1. In regard of his natural disposition and endowments, as we use to consider him in Philosophy. 2. as we take him in a politic state, as a member of the commonwealth. 3. in a spiritual sense, as he is taken in divinity. In this place we consider him not as the Philosophers describe him; for so, we yield him to be a noble creature, endowed with understanding, with a reasonable appetite, with affections capable of divine objects, with apprehensions and operations suitable to his nature, being able to compare, connect, discourse, deduct, to remember, and perform other noble parts and actions. Thus if you take man in genere entis, as they say, as he is Gods Creature, the work-manship of his hands, there is nothing amiss in him, as he comes from God. Neither do we consider him here, in a civil sense, as, that he is of such a state, such a descent, such authority in the common-wealth, endowed with such and such moral virtues, &c: for in this respect wee give him his due according to his place and condition, religion makes not a confusion, but a distinction of persons according to their degrees and orders. Therefore wee dismiss these two considerations of man for present, not meddling with him as he is set out by natural or moral Philosophers, but as he is taken by divines, as he refers to God, to Gods Image, to Gods Law, &c; and in this sense, we say that man is in a very poor and miserable condition. The second Quaere is, how far forth man thus taken is to be faulted? For answer to this: If you speak of goodness first, he is deprived of all Good, not natural or moral, but spiritual, I mean, there is no saving goodness in him at all: There is no understanding left in him, no knowledge of heavenly things, no love or fear of God, which is spiritual, he hath made forfeiture of all these in his fall by Adam. Next, he is deprived, not onely of all actual goodness, but 2. of all ability to recover himself. 3. of all willingness to be restored. 4. lastly,( which is the height of his misery) bad though he be, yet he would fain seem good, he would be accounted wise, though he be brutish, and as a wild asse-colt. Thus for goodness, he is void of all, he is deprived of the Glory of God, as saith the Apostle. Next, forbadnes, he is prove to all wickedness, though never so abominable. every man( 'tis true) is not a murderer, every man is not a thief, every man is not a drunkard or adulterer, but every man hath an adulterous nature, a drunken nature, an adulterous, an atheistical nature, and may bee drawn at some times to an high degree of these detestable evils, he hath the seeds of all sin in himself, and not so only, but he hath also a disposition to cherish and foment these sins, these seeds of sin, according to that of Eliphaz, job, 15.15, 16. Behold, he putteth no trust in his Saints: yea, the heauens are not clean in his sight: How much more abominable and filthy is man, which drinketh iniquity like water? As the fish that lives by the water, sucks it in: so doth man even feed vpon corruption, he drinks it in, as a fish doth water. Thirdly, though he be thus inclined to all evil, yet he will aclowledge none, he will needs seem to be godly, when he is godless, and would be reputed full of all goodness, when indeed he is empey of grace, and full of all corruption. But the third thing wee haue to inquire of, is, whence miserable man is brought to so bad a pass, as hath been spoken? and here he must blame none but himself, for the evil that is befallen him: For the divell could not compel him to sin, much less did God any way necessitate him: it was mans own doing alone, by his own wilful disobedience in breaking the commandements of God, he forfeited all saving goodness, and drew vpon himself all evil and misery. And thi● is the unhappy condition of all the sons of Adam, who being a public person, his sin was public, and the infection thereof common to all his wretched posterity. Hence is it, that there is in every one the seed and spawn of all sin, a disposition to every wickedness, which evil disposition is daily drawn into act, partly by the activity of mans nature, partly by the connaturalnesse of sin with him, and partly by the power, that now since the fall Satan hath over man. First▪ I say, it is by reason of the excellency and act●uity of mans nature. he was made of God, the most noble creature of all, and according to that of the Philosopher, the best things corrupted are m●de worst; man being depraved, of the best of Gods creatures, becomes the worst. he hath by nature a working spirit, that never lies still, which as now, being without the guidance of saving grace, runs wild, as it were, and wanders out of the right way, like a clock out of order, the faster it strikes, the worse; like a Coach without a guide, the faster it runs, the worse; like a Ship without a pilot, the swifter it is, the worse; So mans soul since the fall, the faster he goes, the further he errs from the right way. Secondly, it proceeds from the connaturalnesse of sin with man, it is become even a part of himself, as if he were transformed into it, I mean it in a moral, not natural sense, for it goes with him, wheresoever he goes, it eats with him, it sleeps with him, &c. It is in man, as in its own place, hence it troubles him not, he groans not under the burden of it, an Element in its own place weighs not. Thirdly, man is made thus miserable, by being put( by Gods just iudgement vpon him for his sin) under the power and tyranny of Satan, who inspires him with all wickedness, and leads him captive at his pleasure, so that hereby mans wickedness is become more then human, even diabolical, according to that of james, chap. 3.15. The wisdom of the flesh is not only earthly, and sensual, but even devilish also. Mans wit is now diabolical, and himself ready and apt to commit such foul sins as a man of himself would never do, but that the divell doth act and edge him. You see by this time, my brethren, how ill it stands with a man in his natural estate and condition. There are diuers inferences to be made of this point. And first it serves, to discover the miserable pride, and delusion of all carnal persons, that bear themselves in hand, that they are better then others, and that their inside is the best part of them, whereas you see by this point, that the worst piece of a man is in the midst, and that his heart, and whole frame of his imaginations, is altogether evil continually; yet vain men will not stick to boast of the goodness of their hearts, and that although they are not book-learned, &c. cannot talk and discourse of this and that, or remember a Sermon as soon as others can, yet they mean as well as the best, Mans pride confuted, 〈…〉 by m derne Christ●… who most cry out of the●… side. and they haue as good hearts as any of them all. They love God above all, and their neighbour as themselves, and what can any man do more? O miserable delusion, that men should not onely stand out before men in this manner, but even dare to appeal to God in his name, that though they want these, and these trappings and accoutrements of ostentation, yet he know●s their hearts to be good to him-ward. Lo, here is the very height of error and delusion: here sin& Satan do even exceed themselves, either in impudence, if knowing their own wicked inside they dissemble it, or else in selfe-deceit, if they know it not. This is certain, that the inside of a man is altogether poisoned and depraved: witness those that can best judge of the point, that do most observe themselves, that are of the quickest to●ch and liueliest apprehensions, Gods dearest seruants, with whom there is nothing more frequent, then continually to complain of their inside, they are sick at heart, their principal trouble lieth at the heart. The pride, reuengefulnesse, hypocrisy, the wicked naughtiness of their hearts, this is it that tires them most, and even makes them cry out in the words of the Apostle: O wretched man that I am, who shall ●eliuer me from the body of this death? Lo, thus it is with the best Christians, they haue more ado with their own hearts, then with all the world again, and are more put to it to resist corruption, then to deal with all their other enemies whatsoever. 2. Ancient Physicians in the world. 2. If you consult the best of those wee red of in holy Scripture, we shall find them crying out of their hearts, as david, Psal. 43. Why art thou cast down my soul, and why art thou disquieted within me? david was a man of an excellent spirit, and yet all his business lay at home, he was most of all troubled with himself, and therefore it is that in another place, he cries out: Lord, cleanse me from my secret sins, Psal. 19. This was david. The like you may see, if you consult his son Salomon. Who can say, his heart is clean, saith he, though a man may wash his hands, and make all faire for the outside, yet no man can deny, that hath gotten any insight into himself, but that his heart is foul and filthy. 3. By divine, test, in the 1. Prophets. 3. Consult with the Prophets, and they will assure you the same thing. The heart of man, saith jeremy, is deceitful, above all things, and desperately evil, 2. and the Son of God. who can know it? Ierem. 17. If you will hear the judge himself speak, he tells you, matthew 15. that from within a man, cometh evil thoughts, thievish thoughts, murderous thoughts, adulterous thoughts, blasphemous thoughts, &c. Nay, will you hear God himself determining the point? you haue heard it already, Gen. 6. The whole frame of the imaginations of the heart of man is onely evil, and that all the day. Thus you haue heard what these can say to the point, that are best able to judge of it, therefore here is the height of all pride and error, and misery too, that man being so blind, so bad, so far out of the right way, and even so stark nought as he is, he seeth it not, he feareth not, but being deade, takes himself to be alive, and which is the height of misery, he is stuffed up with self deceit and conceit, both at once. As this Doctrine discovers the unhappiness of ignorant persons, that overween themselves: so it may serve in the second place, to humble us all( even the best in the Church) in the sight, and sense of our miserable estate by nature. First, if we look vpon man as he is in himself, till God undertake the out of him, the Lord hath made a full description of him, in that fore-mentioned, and so often alleged place. Gen. 6. Gen. 6. expounded. every imagination of mans heart, is altogether evil continually. here the wickedness of mans inside is set forth by all the dimensions, the breadth, length, and depth of it. 1. For the breadth and latitude, it is said, that the whole frame, the whole platform, the whole piece of mans inside is evil,( as it were easy to show in the particulars, ●f time would give leave.) If you look to his understanding. First, mans mind is stuffed up with conceit and deceit, with error and pride, being subject to blindness, more then human; for the divell so sits in mans heart and blinds it, that he hath not the heart of a man in him, as that Wise-man acknowledgeth, Pro. 30. Take the experience of it, when you will: deal but with men a little in worldly businesses in things of this life, in affairs secular, and they will tell you a very sensible tale, and answer to very good purpose: but turn your talk while to things spiritual, and you shall hear them speak as if they were not reasonable creatures, or had not common sense in them, so unskilfully will they here quit themselves. And what wee say for the understandings of men, the same is true also of their memory which like unto a grace retaineth that which is loathsome and vnusefull, but lets go that that is sweet and serviceable. Of this you may make the same trial, as of the former. Tell a man a tale of any thing worldly, that pertains to this present life, he can go along with you in every thing, and rehearse the whole discourse after you again to a tittle: but bring this man to the house of God, set him under a Preacher, that handleth the word of God never so plainly, powerfully, methodically, yet he cannot carry away one sentence hardly of the sermon: so that a man would wonder what shift such a one can make to forget all, and not to remember, no not one of those lessons that haue been delivered, but that if you meet him at the Church doors, and demand of him what he hath learned, he can remember nothing at all. Wee may say as much for the will and affections, which stand all quiter cross and contrary to God. The will is nothing else but perverseness and peevishness, ready to stand against that which God commandeth, in that very name, because God commands it. It is reason enough to men, therefore to love a thing, because God hates it, and to hate a thing because he loues it. Thus into what part or room soever of the soul you look, nothing is to be found but rottenness and corruption, disorder and confusion. Thus you see what a breadth of wickedness there is in mans heart: follows next the depth of it, when the Lord saith, mans thoughts and imaginations of his heart are evil, indefinetly, that is, he is subject to all manner of evil: by nature every man stands subject to murder, subject to adultery, blasphemy, and what not? And as his thoughts are evil, so it is said they are onely evil, without the mixture of any good therewithal. True it is, there are found in man, some natural principles, some common notions, but it is a very disputable question, whether they are to be ranked& reckoned among rudera or rudimenta, i.e. whether they belong to the old rubbish or to a new foundation: certainly, how ever it is, man hath in him by nature no good thing that tends to salvation, nothing that will do him that good. These princples in speech tend rather to a common good, that men may live safely vpon earth, than any personal, private good to help a mans self to heaven. The imaginations and thoughts of mans heart are eutll, and onely evil: there is the depth of his wickedness. 3. Consider a little of the length and continuance of it, as it is there described by God, the imaginations of his heart are onely evil, and that continually, every day, or all the day( as the word may be rendered) there is not an hour in the day or a minute in the hour, wherein mans heart is not devising of evil, it attends him in all whatsoever he does, wheresoever he goes, when he lieth down at night, sin lieth down with him, when he wakes again, sin wakes with him, when he travels, it goes along with him, when he dines, it sits down with him, when he comes to Church, sin bears him company, yea, it comes with a man to the Lords Table, yea, into the pulpit too, do what he can to the contrary, it dogs him at heels in all his ways; mingles with all his prayers, runs along in his best services, all which( for the matter) may bee good and commendable, but for the manner, there is a tainture of sin in all his actions. Thus you haue seen that the whole frame of mans heart by nature is nought, stark nought, wholly nought, only nought, every day and all day nought. But 2 how is it with him, when God gives him his grace, and regenerates him. Surely, then the matter is much amended with him, but yet there still remaines in him that which may humble and pull him down, whether you look to evil or good. First, he stands strongly inclined still to evil, the dregs of his old disease, of his former distemper, do yet still stick by him, and he is disposed to it, being cured but in part. See this in david: who would ever haue thought that so many afflictions, which he had suffered, so many mercies as he had received, so many vows as he had made, so many parts of holy Scriptures as he had penned, &c: that after all this, so many dregs of adultery, of treachery, of murder, should haue been left remaining in him? and yet when david remits his strict watch, and holds not so even a hand over his own heart, how foully doth he fall, how shamefully doth he sin against the Lord? In him you see the seeds of all evil are left in the best of Gods children, and are apt to break out. And secondly for good, all that the regenerat man doth, is imperfect, it fares with him as with a crazy, weak man, that is new come out of his sickness, every small matter distempers him. He finds it a very hard matter to raise up his heart to a little heat in that which is good, and what ado is there to hold it when he hath it? How easy a thing is it to slack his place, to remit of his heat before it bee well kindled. And for his performances, how faint and feeble do they come from him, his prayers are could, his purposes unsettled and uncertain: now he will, and now again he will not, one while he hath a good motion in his mind, and anon he is quiter off again, he lets go his hold, his deuotions flag, &c: like the strings of an instrument, which, set in it never so good tune, lock it up, when you haue don, never so safe, yet when it comes next to be used, you must tune it anew, and strain up the strings again, else you will haue no good music: And so it is with the heart of a Christian, he must be ever dealing with it, if he would haue it kept in any good frame, for he can never find it, as he left it: now perhaps it is in good plight, and anon quiter off the hooks, set quiter backward, so that a man must begin again with it to raise it up to the former pitch. Oh let the due consideration of all these things laid together, make you humble and low in your own eyes, merciful to other offenders, and thankful to God, and to Christ, for affording us such means, and such medicines to amend vs. Is it so, that mans inside is thus bad, as hath been shewed? learn we all from hence what to do for ourselves, and what for our friends. For ourselves first, labour to get a better heart, a better inside. Most people are all for the outside, to haue their faces faire, their skin smooth, &c: but let us learn to begin at the right end, to get the heart made good, this is the source and spring of all our actions, therefore make that clean first; to what purpose is it to wash the bucket, so long as the spring is foul: Behold, the heart is the fountain, the wellspring of all, therefore begin there, if you desire to haue your outside good, your conversation clear. The heart is the chief part of a man, it is Gods room, where he abides, his bed-chamber, where he lodges. ye are the Temples of the holy Ghost, saith Paul. Now a neat man would haue his court lie clean, much more his ha●, his parlour, but most of all his bed-chamber, the heart is Gods bed-chamber, therefore give all diligence to get a new heart, a clean heart. This you are not able to do of yourselves, for the heart is like that stable, the Poet speaks of; it is an infinite work to cleanse it of all those thoughts, evil lusts, evil dreams, &c: wherewith it is pestered. Therefore you must go to him which is both the heart-maker, and the heart-mender, and that is God alone, as here in the text. I will give you a nea● heart, and I will renew a right Spirit within you, I will do it. None but God can come at the heart: none but his medicines can effect the cure: none but the father of Spirits can alter and renew our spirits. To him therefore must we run and pray in the words of david, Create in me a clean heart, O God, &c; entreat him to undertake the cure, carry his own covenant to him, and say, Lord, here is thine own promise, the bargain thou hast made with me, and confirmed often to me in the Sacrament, &c: Secondly, you must wait vpon God in the use of his own means and ordinances. wherewithal, saith david, shall a young man,( whose heart is vainest and foulest) cleanse his ways? by taking heed thereto according to thy Word, Psal. 119.9. It is the Word that cleanseth our inside, therefore we must bee careful to read it, hear it, lodge it in our hearts, apply it close to our consciences, and then it will heal our hearts. Hence is it that the word is compared to leaven, which a woman takes and puts into three pecks of meal, and it leaveneth the whole lump: so the word must be hide in the heart till it haue seasoned it. This the Apostle james exhorts to, setting it forth by another comparison, Chap. 1.20. receiu( saith he) the engrafted Word that is able to save your souls. A graft that is set into a stock, altereth the nature thereof: so the heart when the word is stocked, grafted, and, as it were, moulded thereunto. But wee can stand no longer vpon this. Secondly, learn hence what to do for your friends too, you that be parents, first, see what is to be done for your children. It is your great care for most part, to haue them for the outside, proper, fine, well featured, sightly, but the worst part in them is the heart, and there you must begin, if you would haue them do well. Folly is knit up, Prou. 22.15. saith Salomon, in the heart of a child, but the rod of correction, &c. There is a heap of folly, a bundle of corruption in the heart of a child. How shall wee come at it now, and get it out. First, pray to God to do a cure vpon them. Secondly, bring them to the ordinances. Thirdly, whet Gods Law vpon them at home. Lastly, give them all due instruction, show them all good example, correct them also, as there is need, and thus shall you fetch out their folly, saith Salomon, So here is a lesson for you Magistrates: do you see what a thing man is in himself? There is in every one by nature, the seeds of treason, the seeds of rebellion, the seeds of murder, and of all kind of wickedness, which seeds will certainly break out into the lips and lives of men, if you labour not by your authority to repress it and keep it in. Man is a wild and wicked creature of himself, if he be not held under. Your towns, your divisions, your shires will be all overrun with atheism, with popery, with murder, whoredom, blasphemy, if you bestir you not in labouring to restrain them. Indeed, it is not in your power to take corruption out of mens hearts, but it is in your power to keep it in, and confine it: For which cause it is, that Magistrates are in Scripture phrase, called Lords of restraint.( So the original hath it) because they are to keep sin out of mens tongues and hands, though they cannot keep it out of their hearts. Yea, as fire in the oven is best quenched by smothering and shutting of it up, so is sin much quailed by restraint. The like wee may say to the Ministers: The heart is the worst part in a man, what should wee of the ministry therefore do, rather then by applying all good medicines thereunto, to labour the cure of it, dealing still with the heart as much as may be in all our discourses. And first with our own hearts: for, he that will deal with other mens hearts to purpose, must first practise vpon his own, try the medicines vpon himself, which he desites should prove effectual to others. Water will ascend no higher then it descends: and words will hardly come to the heart, which come not from the heart. Secondly, level at the heart of the hearers, like as when a man would strike his enemy dead, he aims not at his legs or feet, but bendeth the stroke at his heart. I deny not, but you may profitably cut out some branch of sin, to inveigh against, or take some particular sin, as drunkenness, swearing, lying, or the like to deal with all: and usually this takes best with our common hearers, who are much affencted herewith, but the main business lies about the heart, with it must we be dealing, if we mean to do good, for there is the fountain of all sins. And therefore like as if I would fall a three, it is not my next course to get up to the top thereof, or to lop off the branches, but I must hue at the root, and so with the same labour, the whole three would be ouer-turned so is it here, go to the root, original sin, and the bed thereof, mans heart. Comfort to such poor souls as vpon sight of the evil of their inward man, are cast down and discouraged thereat, and are ready to think there are none so bad as themselves. There are two things whereof I would advertise every afflicted conscience, thus dejected in the sense of his own naughtiness. First, that you smother not your doubts and temptations out of an opinion, that ever, body would hate you, cry shane on you, spit in your face, and detest you, in case you should utter and disclose those dark, hideous and horrible thoughts that are in your heart. Secondly, take heed you think not your case to be singular.( as usually Satan would persuade men) as if there were never any such person so bad as yourselves, so haunted and troubled with wicked thoughts, as you are. Beleeue it, there is no temptation so hideous, but the divell dare offer it to the best of Gods people: yea, to our saviour Christ himself, whom he shamed not to trouble with temptations to presumption, to diffidence, to covetousness, to Idolatry, yea, to that monstrous Idolatry, as to dethrone God his Father, and to set up the divell for God, by falling down and worshipping him. What evil thought is it then thou art pestered with that never man had? though they be thoughts of blasphemy, thoughts of Athisme, thoughts of Idolatry, devilish thoughts; Satan is so shameless, that he may, and will offer it to any man, though never so holy and high in Gods favour. Therefore never say thy case is singular, that art thus troubled, and think not thou art alone herein; I tell thee, the same may be my case, or any ones in the Church: For by nature, there is never a better of vs. Wee are all cut out of the same cloth, the shears onely going between, therefore never hold thy state desperate, whatever thy malady be, but run to the Physician for cure, who undertakes here in the Text to give spiritual, as well as outward blessings, grace, as well as goods, I will give you one heart, and I will put a right spirit into you, &c. carry all thy hellish, hideous, diabolical thoughts and temptations to him be they as black as hell, be they as bad as the divell, bring them to him, and entreat him, to set all right and strait within you, and to bring your hearts to a better point, according to his covenant. THese words,( as you haue heard already) are part of that covenant that God strikes with his Church, containing the spiritual part of it. He had undertaken for temporal things before, and now he tells them what he will do for their souls, he will take away from them that that is nought, and put into them, instead thereof, that that is good: I will take the stony heart out of their flesh, and will give them, &c, Wee propounded first, to speak of some generalls, before we come to break open the particulars of the Text. Two things wee generally proposed unto your consideration. First, the miserable estate of man, in respect of his inside, in himself considered. Next, that God undertake to give spiritual things as well as temporal to his Church. Grace he will bestow on them, as well as goods, he will mend their souls as well as their bodies and outward estates. This is a point of great encouragement to poor Christians, dejected and cast down in the sense of their spiritual wants and weaknesses, therefore wee will dwell the longer on it. The ground of it, you see, is that order that the Lord observes here in his covenant with his people. Before he had provided for them in outward things, vers. 17, 18. Therefore thus saith the Lord, I will even gather you from the people, and assemble you whither ye haue been scattered, and I will give you the Land of Israel, God undertakes to furnish his with spiritual blessings, and doth so note his. and they shall come thither, &c. Nay, saith he, besides all this, I will bestow spiritual good things on you too, for I will make your divided heart to become one, and for your old heart, I will put a new spirit within you, and for your stony heart, I will give you a soft heart, a tender heart, an heart of flesh. Now, for further proof of this point, it shall be needful to observe the degrees, whereby God proceeds in assuring us of this truth. First, he undertakes it. 1. By single promise. 2. By covenant. 3. By oath. Secondly, he makes it good in his performance. First, he undertakes it by promise, 1. Promises as is to be seen every where in the Prophets. jerm. 31. I cannot refer you to any one verse, the whole Chapter is taken up in it. First, he tells them, he would furnish them with come and wine, and oil, with the young of the flock, and of the herd, &c. and then, their souls shall be as a watered garden; though their hearts were naturally as a wilderness, he will make them as a garden, and though by nature they were dry, and void of any goodness, he will so water them with the due of his Grace, that they shall become sweet and fruitful; and so he runs on thorough the whole Chapter. The like you may red, Ioel 2.24.25, 26, 27, 28, &c. The floors shall be full of wheat, and the fats shall overflow with wine and oil: And I will restore to you the yeeres that the Locust hath eaten, &c. and ye shall eat in plenty, and be satisfied, &c. And that done, It shall come to pass, that I will power out my Spirit vpon all flesh, and your sons and your daughters shall prophecy, &c. And also vpon the seruants, and vpon the handmaids, in those daies will I power out my Spirit, &c. The sum of all is set down in that place, Psal. 84. the last vers. save one. The Lord God is a sun and a shield, a Sun, to comfort his people, and a shield, to shelter them from evil. But what will he give his people? the Lord, saith the Psalmist, will give grace and glory. He will not onely give them temporal things( as it follows there, No good thing will he with-hold from them that walk uprightly) but he will also bestow vpon them grace here, and glory hereafter, even that grace that shall once be glory. Hence is it, that the Apostle concludes the point, that godliness is profitable to all things, having the promises of both lives, of temporal things for this life, and of spiritual and eternal things, for the life to come. This is Gods promise for it. Next, in his covenant, he undertakes it: And this is more then barely to make promise of it: For, a covenant is a bundle of promises, solemnly ratified with some seal, some solemnety and obligation. This you see here in the Text, as we haue shewed, and so likewise you may see it in the 36 of this prophesy where the Lord strikes a covenant with his people, and first to free from al evil, both that which is painful, and that which is sinful: Secondly, to furnish them with a double good. 1. temporal, as that he will multiply the fruit of the trees, and the increase of the field, that he will call for the corn, &c. 2. spiritual, for he will power clean water vpon them, and cleanse them from all their filthinesses, and all their idols; A new heart also will he give them, &c. he will justify them and sanctify them, and by putting his spirit into them, cause them to keep his judgements, and do them: Accordingly, also, hereunto he hath sorted out the seals of his coueuant, both in the old and new Testament. For Circumcision sealed up grace, as the Apostle saith of it, that it was a seal of the righteousness by faith, and that it sealed up spiritual blessings, Rom. 4. appears by that place in Deuteronomy, where the Lord saith, Deut 30. I will circumcise the foreskin of their hearts, and they shall keep my commandements, &c. So for the paschal( that other standing Sacrament of the old Church) was to them a type of Christ,( as the Apostle applies it, 1 Cor. 5. For even Christ our passeouer was slain for us) sealing up Christ unto them, and with him all good things spiritual. And so it is in our two Sacraments answerable to these former: the washing with water in baptism, seals up the inward baptism, according to that, He shall baptize you with the holy Ghost and with fire; it seals up remission of sins, Act. 2. be baptized, saith St. Peter, there, every one of you, in the name of Iesus Christ, for the remission of sins: it seals up repentance, for which cause also it is called, the baptism of repentance. The like wee may say also of the Lords Supper( that other seal of Gods covenant) The cup of blessing which we bless( saith the Apostle) is it not the Communion of the blood of Christ? the bread, which we break, is it not the Communion of the Body of Christ? 1 Cor. 10. And therefore the bread is called the very Body of Christ, and the wine his blood, because they do truly convey Christ unto us, that as verily as wee receive the Bread and wine in that Sacrament, we partake of the Body and Blood of the Lord Ch●ist to eternal life: Thus God undertakes the business, and thus he seals it. Lastly, he swears it too, you haue his oath for it, in that first of Luk. vers. 73. To perform the oath which he swore to our Father Abraham, that he would grant unto us, that we being delivered from the hands of our enemies, might receive grace to serve him without fear, in righteousness and holinesse before him all the dayes of our life: So Esay 54.9. for this is as the waters of Noah unto me: for as I haue sworn that the waters of Noah should no more go over the earth: so haue I sworn that I would not be wrath with thee, nor rebuk thee, &c. An● this the Apostle makes use of and presses further, Heb. 16. God( saith he) willing more abundantly to show unto the heyers of promise, the immutability of his counsel, confirmed it by an oath: that by two immutable things, wherein it was impossible for God to lie, we might haue strong consolation. Thus you see wha● assurance and encouragement God gives his people for spiritual things, he hath said it, 2. Promised. he hath sealed it, he hath sworn it, &c: and therefore ye may beleeue it. But what performance now? In all ages God hath performed it to his people: david prayed for a new heart, Create in me a clean heart, O God, and renew a right Spirit within me; and accordingly he had it: Salomon prayed for wisdom, and God gave him a heart large as the sands on the sea-shore: so in the new Testament, the Apostles prayed, Lord increase our Faith, and it was increased unto them▪ they call for boldness and courage to speak Gods Word, and the text saith, they were all filled with the holy Ghost, and spake the Word of God with boldness. The like we may say of all other the Lords seruants. Now if you inquire for a reason of this dealing of God with his people, it is not in man, Ezek. 36. Thus saith the Lord God, I do not this for your sakes, O house of Israel, but for mine own holy names sake, &c. Man is neither a working nor moving cause of any good thing spiritual, bestowed vpon himself. 1. Not a working cause, for in spiritual things, it fareth with him much what as with a child newborn into the world, which being naked of itself, cannot do any thing toward its own covering, he cannot provide himself of clothes, offer them to him he cannot take them; he cannot put them on or make use of them: In like sort man comes into the world, naked of grace, and all spiritual goodness, neither can he do any thing at all, whereby to help himself to it: and when he hath it bestowed vpon him, he cannot manage it, he cannot wield it, further than God gives direction and assistance. Neither 2 is there any thing in man to move him thereunto, there is only misery in man to move God to show him mercy, but for any other thing man concurs to his own spiritual good, but onely as a subject, on whom God bestows it, and in whom he works it, he is an occasion indeed, but no cause of his own salvation: that like as that roman answered him, that bragged, that he could never haue conquered such a country, but for him: true said the other, if thou hadst never lost it, I had never won it: So here, had not man fallen from grace and state of innocency, God had never sent his son to redeem him. If he had not lost himself, Christ had never come to find and restore him. But if you will know the true cause hereof, you must derive it from God himself, it is founded vpon his nature. For first, he is the God of all grace, and fountain of all goodness, it is no burden to him, no charge, no pains to give grace, no more then it is for a fountain to sand forth water, he doth it as naturally as the Sun gives light: for he is naturally good, yea, he is goodness itself, and that, you know, is communicatiue. Thou art good( saith david) and dost good. Psal. 119. of his goodness he liberally bestoweth good things vpon his people, especially spiritual good things, you see how large he is in the promise of temporals, but he had rather be dealing( as I may so say) in spirituals. 1. because they best please him and comply with his blessed nature. 2. because they be best for us, and will do us most good. 3. because his praise is more set forth in the giuing of grace than of goods, they most commend his goodness and study his praise. If you that are evil( saith our saviour) can give good things to your children, how much more will your heavenly Father give his holy Spirit to them that ask it? he loues to be bestowing his spirit rather than meaner things, where he loues most. Secondly, as he is good, so he is gracious too: that is, he works grace in us of himself, without any merit or desert on our behalf. He is the giver of all Grace: Now he that bestows grace, must do it out of grace, else it is no grace. It is his grace merely that works any good thing in us, grace that procures it, grace that continues it. Lastly, he is a mighty God, able to subdue our iniquities unto us, able to cast out and dispossess the strong man Satan, that roomth may be made for his spirit to seize vpon us, and inhabit vs. But we are the briefer here, because it is a plain point, and needs not any large proof: wee will hasten therefore to the application, which is the life of teaching. And so wee haue three several inferences to make of this point. And the first we address to those that haue not yet made their choice, haue not resolved where to place themselves, or what Master to pitch vpon, and to these let me commend a most excellent service, even the service of God, the best Master. You see what he undertakes here to do for all that are his, and that is a mercy you must think, that so great a God should vouchsafe to undertake and become bound to us wretched and worthless creatures▪ Fathers, you know, seldom frame indentures, thereby to bind themselves what they will do for their children, if they will be obedient, but by right of father-hood, they challenge of them their best service. Lords seldom indent with their slaves for their service and attendance, but command it by the right they haue in them, either by conquest or purchase, or some other Title: And yet we see God, our Lord and Master, is content to undertake, and indent with us, what good he will bestow vpon us, if we will but bind ourselves to him in obedience, he is willing to enter into bonds for our better security, to take us, as it were, in a league of peace and of war, offensive and defensive, &c. and so to enter into a kind of familiarity with the sons of men: For, so you know there must be a familiarity in some degree, where contracts are made between any. neither so only doth he offer to enter into bonds, but into such bonds, as better cannot be demanded, had you to do with the veriest sharker, or shifting fellow in a country. For, what can you require more possibly then he will give for your security? would you haue his promise? you haue it in black and white; would you haue his covenant? Behold, here it is for you; would you haue his seal, his oath, his pawn? God gives you all. Here is grace from him, and an honour to the creature, Men in matters of gratuity, will not be drawn to indent, nay, they will take it very ill in such a case, if bonds be required of them. If you will stand to their courtesy, or trust to their gentlelenesse, something it may be they will do, yet withall you must wait their pleasure, if not, you may choose, they will not be bound to any thing. But now God undertakes by covenant, as you see, and gives such security to the creature, as he cannot tell how to demand greater. But what is the wages he thus undertakes to give those that serve him? Exceeding great every way: Among men the most that is usually given, is meat, drink and wages: meat, drink and wages, this every one will offer, it may be some will go further, you shall haue a livery besides, yea, some will promise their seruants besides all this, some promotion, or protection: some immunity or commodious office, it may be. But what is all this to Gods wages? He gives all this that any other Master gives, and much more: Nay, what indeed can any Master give his seruant, if God do not first give it to the Master? But behold, he doth more then all this comes to: For, he shows mercy to a thousand generations, of them that fear him and keep his commandements. He maintains not onely such as serve him, but all their household, yea, and all their posterity too: He bestows vpon them temporal blessings, in another manner then man can gives them not onely food, but a stomach to it, not onely clothes, but a body to wear them, &c. He provides for their outward estates, their good names, &c. And that which is the main, he provides for the soul that is mortal, immortal comforts, he gives himself, his flesh for meat, and his blood for drink, and my flesh is bread indeed,( saith our saviour) and my blood is drink indeed, John 6. Nay, lest any man should doubt of the point, he will be his wages, as he tells Abraham. walk before me in uprightness, and then I will be thine exceeding great reward, Gen. 15. Nay, for a livery he will give us his own Image, which consisteth in righteousness and true holinesse, and for wages, his heavenly kingdom: For, every seruant of his, God makes a son, and every son an heir, and every heir of God, is a coheyre with Christ, Rom. 8. the same substantial( though not gradual) glory, the same crown, the same kingdom, that the Lord Christ hath, he shall haue, he shall enter into his masters ioy, &c. Yet wee see many fall short of this large pay, who yet profess themselves to be, the seruants of God, for none commonly meet with more sorrows and troubles, haue more wants, &c. Solu. And why is that? for the most part it is thorough their own default, and because they are wanting to themselves, by being slacken and short in Gods service, whereas, if they would mend their pains, God would mend their pay, if they would alter their place, he would alter their wages. Besides, the Lord in bestowing these outward things, hath still reference to the souls of his people, and gives other things; so as they will best comply with the happiness of the creature: and hence it is, that he sometimes abridgeth his seruants of outward things, for the perfecting of their better part, the soul, and the furtherance of their salvation. But otherwise, if they were but capable of these outward comforts, they should not long go without them, according to that in the psalm; Oh if my people would haue hearkned, if they would haue kept my statutes, &c: how would I haue fed them with the fat of wheat, &c; as if he should say, they should not then haue wanted for any thing, either for soul or body. Besides, you must know that in Gods regiment, in Gods house, there be diuers stations, diuers offices, and accordingly different estates and allowances. Now it is required of every seruant, that he keep to his own place and station, that he do his own work, and that he expect wages answerable and proportionable to his place and office. And as in the body where be many members, as every member hath its proper use and function, so his wages thereafter; there must be a foot, aswell as either hand or head,& for the foot, a shoe of leather is as fit, as suitable, as serviceable, and doth every whit as well become it, as a hat of beaver doth the head. A suite of freeze or of leather becomes some men, as well as a suite of silk or velvet doth some other; it will keep him as warm, and do him as good service, and a good credit too, as the other doth a man of greater place and estate▪ so here for men of meaner parts and abilities in the Church, an estate suitable doth best, &c: in which regard, God may and oft times doth keep some of his people short: whereas, if they were fit in regard o● their affection and place, and when he shall find t●em capable, they shall haue them, and in the mean time, no good thing fit for them in their station shall be kept away from them. Oh but then sure, sith Gods wages is so good, his work is hard. So many think indeed, that if they should give themselves up to Gods service, they should haue but an uncomfortable and hard time of it, they should never see merry day more, they must bid adieu to all their comforts, and spend their time in heaviness and horror. But there is no such matter, I assure you; men are worse afraid then hurt, that conceive thus hardly of the good ways of God, whose ways are ways of pleasantness, and all his paths peace. But admit it were so as these imagine, that Gods work were hard, if his wages be answerable, a man would not refuse to undertake it. But secondly, learn to judge of things as they be; God is no tyrant, but an excellent governor, all his commands are reasonable, and his yoke is far easier then the yoke of Satan, his work is more faire, easy, honourable. As that excellent Greek Father saith; Is not love a lighter burden than hatred, patience than passion,& c? Is it not far easier to be moderate than gluttonous, sober than riotous,& c? Beleeue it, grace is an easier burden than sin: and the work of God seems hard and difficult onely because of our corruption that cannot so well frame to it: But otherwise, were wee as we should be, there would bee no such difficulty to us in the ways of God. Yea, but we find them difficult and unpleasant. Sol. This comes to pass by reason of corruption that clog us, which the Lord will by degrees take away, and heal us of all our rebellious wils, where all the business sticks. And then for good, he will put new principles into you, new hearts, new insides, and so though the task of goodness be too hard for you of yourselves, yet undertaking it in Gods strength, you shall find Christs yoke to be easy and comfortable. Now therefore, sith Gods wages is so great, and and his work so easy, be content, I pray you, to haue a good Master, to accept of a good service, &c. every man must fall to one Master or other, God on the one side, o● the divell on the other: one of these Masters you must needs serve. Make a wise choice therefore. 1. For yourselves. 2. For yours. First, bind yourselves to God to become his seruants. How should wee bind ourselves unto him? Enter into covenant with him, to be his alone. This is a great business, as josuah tells the people, when they said, Wee will serve the Lord, for he is our God: ye cannot serve the Lord, saith he, &c. josh. 24. This he said not to discourage them, but to teach both them and you, that if you will be Gods seruants, you must disdain all other Masters, and willingly subject your wits, your wills, your consciences, your estates, your liberties, your lives to God, renouncing all other Masters, you must hold you close to him. Now therefore, haue but one chief Master, even God, pitch vpon him, and resolve to serve him alone i● holinesse and righteousness, as he speaks, all the dayes of your lives. Thus for yourselves. Next, for your people, and those about you, say as josuah: I and my house will serve the Lord, you cannot pick out a better Master any where, either for yourselves, or for your children. every man desires to prefer his child to a good match, or to help him to a good service, where he may haue faire and kind usage, square dealing, where he may haue every thing enough, and be put to no drudgery, &c. Behold, God is the best master, he gives the best wages, finds the best work, shows best acceptance of what wee do, he takes well, at our hands, that poor service that none else would accept of, he gives also the best assistance, for he never sets any on work, but he gives strength to do it, yea, he puts his own hand to the business. Therefore bee advised to prefer your children to his service; you pray over them daily, God make you his seruants, God make you his seruants; therefore help to make them Gods seruants, by giuing them instructions, corrections, good example, &c. And when God offers to enter into covenant with you and yours, make use of his offer, lay hold on the hint, as Benhadads seruants did, when the King of Israel said, Is my brother Benhadad yet alive? they diligently observed, and hastily catched it, and said, Thy brother Benhadad: So when God saith, I will be thy God, and you shall be my people, make answer streight vpon it, I am thy seruant, Lord, I am thy seruant; be glad of any such motion, and readily lay hold on it, as david, when the Lord promised him to build him a house, and to be a Father to his posterity, he went into the house of God, and sate before him, thankfully embracing so kind an offer: so let us do this for ourselves and ours. A second use we haue of this point to those that haue already given up their names to God, haue taken his wages, do wear his livery, and dwell in his house, let these be exhorted never to grow weary of such a Master, burr to cleave fast unto him, and to serve him constantly, cheerfully, boldly, thoroughly. First, you must serve the Lord constantly: he is constant to you, and why should you not be as constant to him? who gains by the service you do to him, he or you? All the commodity and benefit thereof is onely your; having therefore the better end of the staff, hold him fast to his bargain. Remember that you serve the Lord on a covenant, and for term of life: stick close to him therefore without starting. he is not any way in need of you, he never did you harm, resolve therefore as Polycarp, fourscore and six yeeres( said he, when he was soliciced to renounce Christ and the truth) Haue I served my Master, Christ, and he never in all this space did me the least harm, and should I now forsake him? I will never do it: So do you resolve to cleave to the Lord, with full purpose of heart in an everlasting covenant, a covenant of salt. If you were to begin the world again, where could make a better choice, where could you light vpon a better Maste●, therefore love him still, depend vpon him still, seek him still, obey him still, do whatsoever may please him, forbear whatsoever may offend him, and this for ever, not being weary of well-doing, he is constant to you in love and blessing, by you also to him in seruiceablnesse and obedience. Secondly, learn to serve the Lord eheerefully, as well as constantly. He loues a cheerful server, as well as a cheerful giver in the matter of alms, and requires to be served with delight and willingness: he deserves it certainly, for he gives the best wages, the best employment, and the best encouragement, as you haue heard before. That which our own hearts cannot think well, that which other men would pish at, and set light by, God will graciously accept, and bountifully reward. Now therefore, if the Apostle would haue seruants which receive but a pound or two of wages, to go so cheerfully about his Masters business, With good will doing service as to the Lord, and not as to men, Ephes. 6. how much more should wee to God, knowing that whatsoever good thing any man doth, hec shall receive the same of the Lord, &c. Let me speak to you therefore in the words of david, to his son Salomon, being now on his death-bed. 1 Chron. 28.9. And thou, my son Salomon, know thou the God of thy fathers, and serve him with a perfect heart, and with a willing mind, &c. Thirdly, serve the Lord boldly, valiantly: the Lord loues such as are courageous in his service, as on the otherside he curses those that are timorous, and fearful, excluding them out 〈◇〉 heaven, Reu. 21.( for without are the fearful, &c) when his people are bold in his work, they give him the ●… lory of his power, &c. Therefore is it that he calls vpon us so oft for courage, in the Prophets. fear not for I am with thee, be not dismayed, for I am thy God, I will strengthen thee, yea, I will uphold thee with the right hand of my righteousness, Esay 41.10. And again, ver. 13. I the Lord thy God, will hold thy right hand, saying unto thee, fear not: and vers. 14. fear not thou worm jacob, and ye men of Israel, I will help thee, &c. God would haue all his people valiant. In case of danger therefore for Gods cause, say as the three children did to the King of Babel, We are not careful to answer thee in this matter. If it be so, our God whom wee serve, is able to serve us, he can if he will, and he will deliver us if it be good for us, but if not, be it known unto thee, O king, that wee will not serve thy Gods, &c. learn to be of Dauids resolution, Psal. 119.46. I will speak of thy testimonies also before Kings, and will not be ashamed. ashamed? why should he be ashamed? God is not a Master to be ashamed of. Let sinners blushy, but let the seruants of God hold up their heads, and bear themselves bold vpon his protection, so long as they manage Gods business with Gods wisdom, with Gods m●ekenesse, &c. God is not ashamed of them, why then should they be ashamed of God. Lastly, you must do Gods work thoroughly, sith he pays us home, gives large wages, bestows vpon us all things necessary to life and godliness, blesseth us with all temporal and spiritual blessings in heavenly places, all comforts for this life, and the next; he blesseth his people, both in soul and body, for the inside and outside too, he will mend all that is amiss with vs. Now therefore, serve him at all times, in all companies, in every duty of religion, and in all conditions of life whatsoever. God is a thorough master, therefore do him thorough service. Encouragement and Comfort to all Gods poor seruants, that groan under the burden of their many wants and weaknesses, that are troubled with so many corruptions and such naughty hearts as they cannot tell what to do by them, or to whom to turn themselves for help and cure: To these I bring good news, glad tidings, there is a Physician found that will undertake the cure, and will go through with it. If thou canst but make good, that thou art within the covenant, thou maiest go boldly to God, and beg any thing of him thou standst in need of for thine inward estate. It is no more but call for what thou wantest, and it shall be given you: temporal things indeed you must seek and ask of God with reservation, if God see it good for you, &c: but for spiritual mercies you may ask them absolutely. And like as a household seruant that is in covenant with his master, comes in from his work and calls for his dinner, and again calls for his supper: when his time is out, he challengeth his wages; when he wants help, he comes in and asketh for it, yea, if other help be not by, he comes with pray you master lend me your hand: so may we as many as are in covenant with God, go to him in like manner Lord I want Faith, give me it; I want patience, let me haue it: I find my heart nought, and all out of order, joint it, mend it, &c. Thus we may safely do, and thus david did, as we red in places of the psalms: unite my heart( saith he) to thy fear, &c: as if he should say, Lord, thou hast promised to give me one heart; behold, I find my heart divided, disjointed, &c, unite it I beseech thee: So, Be surety, Lord, for thy seruant, for good &c. As if he should say, thou hast undertaken to cause me to keep thy Commandements: remember thy covenant, and cause me to go through with thy work. again, give understanding to thy Seruant, according to thy Word. As if he had said, thou art in covenant with me, and therfore perform thy bargain; as thou hast allotted me work, so thou must find me tools wherewithal to work: so may we go unto God with like words in our mouths. Lord, give me wisdom, give me faith, give me patience for the discharge of my my duty toward thee: it is a flat bargain betwixt us, therefore stand to it. Secondly, as you may boldly ask spiritual things from God, so you may confidently expect them, promising yourselves whatsoever God promiseth; for all the promises of God are yea and Amen in Christ, not onely yea, but yea and Amen, not onely firm and faithful in themselves, but such as shall be made good to the souls of Gods people in full perfection. Hath God then promised thee pardon of sin, sanctification, the fear of his name, faith, patience? do thou promise thyself all these things, and bee confident thou shalt receive them, claim them at Gods hands, rest vpon him for them and think no otherwise, but that it will bee accomplished; faithful is he who hath called you, who also will do it. See this in david, God hath spoken in his holinesse, I will rejoice therefore in his Word: I will divide Shechem and meet out the valley of Succoth. Gilead is mine, Manasses also is mine. Ephraim also is the strength of my head: judah is my lawgiver, Moab is my washpot, &c. Psal. 60.6, 7. As if he had said, Though yet I haue little enough, yet I am confident I shall haue all this, yea, it is mine already because I haue Gods Word for it, therfore it is sure enough, God says they are mine, and I will say so too, so long as I haue gods hand to show for it. Neither must you onely expect good things at Gods hand, but you must wait for them too. Many a poor Christian is much cast down at this, he hath prayed, he hath sought, he hath wept, he hath done whatsoever he could for the subduing of such a corruption, or for the obtaining of such a spiritual grace, and all to no purpose, he seeth it will not be. Sol. Oh say not so, man, give not God the lie: thou hast the promise of God, thou hast his covenant, his seal, his oath for it, and therefore be not vnbeleeuing, but beleeue and wait. What encouragement, what heart can I haue to wait, when I haue laboured it thus long, and nothing comes, I find no amendment? Sol. understand that God doth those things he undertakes, orderly: when he doth a cure, he begins at the bottom, and so heals it upward, and this must haue time. Besides, his cures are invisible: it fareth here as in curing a wound in the body, a man seeth himself cured, but how and when it healeth, he sees not. The kingdom of heaven cometh not by observation, saith our saviour, but is like to a little seed cast into the ground, which that it is grown, wee well perceive, but how or when it grew, we know not: so here, The Lord is slow in his works, but sure, sure but slow, that grace which at first was but a spark, or as smoking flax( as our saviour saith) becomes afterwards a great flamme a shining lamp, the broken reed a strong pillar. If a man sow or set a small kernel, he will not look for a great three of it presently: no more must wee for a great measure of grace, God will do it, but you must give him time, and leave him still to his own time. He seeth it fit, we should begin with a little at once, the time will come, when he will perfect all. God will sooner or later cure all the bodily diseases and infirmities of his people, either in this life, or at death, or at the resurrection: and so he will their corruptions also; in the mean space bee content to wait his leisure. Psal. 130. Let Israel wait on the Lord, &c. And he will redeem Israel from all his iniquities. Yea, but how can I wait and look for mercy from the Lord, when things go backward with me, and I grow worse and worse. Solu. The question is, whether it bee thus with thee in sense or in dead, thou maiest judge thus of thyself, and yet bee out in thy iudgement. For the better any one is in dead, the worse he is in his own sense and esteem: ever the more life any one hath, the more sense he hath, and so the more sensible he is of his own wants and corruptions. It doth not follow therefore, that thou art more sinful because thou feelest thy sins more, but the contrary; as no man is therefore the further off from healing, because he begins to feel his sickness; or a wound not likely to heal, because it smarts. Is corruption now become a greater burden to thee then formerly? Dost thou hate it more? hast a worse opinion of it then thou hast had? dost thou prise grace more then ever, and thirst after it? then it is sure thou art on the mending hand. But how shall I know that I am within the covenant? that I am one of those whom God hath undertaken to cure, and to bestow vpon them these spiritual blessings? For this, thou must look to two things. First, see what God hath done for thee. Secondly, what thou hast done for him again: For, something there is to be done on both sides you, know, in every covenant. For the first, look whether God hath given thee this one heart here promised, this new spirit, this heart of flesh instead of thine old heart, thy heart of ston? See what affections he hath renewed in thee? hath he put his loues, his fear into thy inward parts? hath he written his laws in thy heart? hath he given thee a new nature? art thou become another man then thou wast, cast into a new mould? hast thou new thoughts, new desires, new designs to set up God alone in the making of thine own salvation,& c? Then thou art of those with whom God is in covenant. again, secondly, see what thou lost for God, for thou must be working, all that are in covenant with him, according to that we red, Ezeck. 36.( I trow) after that the Lord had promised what he would do for them, Yet I will be sought unto for all these things, saith the Lord. Search then what thou hast done in Gods work, dost thou war against the flesh? subject thy wit to Gods wisdom, thy will to Gods will, &c. having such promises as these, dost thou( as the Apostle exhorteth) Cleanse thyself from all filthiness of flesh and spirit, perfecting holinesse in the fear of God? 2 Cor. 7.1. then it is sure that God hath smitten a covenant with thee, and it shall be performed unto thee. Oh! but what is it be so, that I haue broken my part of the covenant, and so haue given God liberty to evade? how then? You must know, S●l. that God taketh not the advantage against us of every petty breach, unless it be some great matter, he hateth putting away, as he saith in Mal. It is between God and us, as between husband and wife. It is not every petty discontent or displeasure that falls out between them that is held a sufficient cause of separation, it must be some great offences, as the defiling of the marriage-bed, which( in regard of merit) cuts the very marriage-knot asunder, so here: The Lord will not aggravate every frailty, infirmity or slip of his seruants, to cast them off for the same, it must be some great breach of covenant, as when we run a whoring from under him, after lying vanities, or when we are carried with harlot-like affections towards him, in setting more by his gifts, then by himself, this is that which will provoke and cause him to withdraw. But if you pitch vpon God for the main, though you haue many failings( as in many things wee offend all) if you can say with david, Whom haue I in heaven but thee, and in earth none in comparison of thee? wee shall not be discarded. God is not as man, to do as he doth. Men, when a seruant is grown old, and they haue had the best of him, they usually think of putting him off, turning him out of the house, shifting their hand of him, when he is once grown old and impotent, that his work is done: Not so God, the elder a seruant is, the berter he likes him, the longer they live together, the lother he is to part with him. Yea, but yet he requires certain conditions of us, that be in covenant with him, which we perform not, &c. Sol. Yea, but in the new covenant, God undertakes to make us able to perform the conditions that he requires. he undertaketh both for himself and us too. he commands us to haue a new, soft, one heart, and he maketh it so. Is there nothing then to be done on our behalf? Yes, it is required of us, that wee use Gods means, that wee go on in his ways, according to that, Yet I will be sought unto for these things by the house of Israel, Ezech. 36. When he acts us, wee must move; when he opens our eyes, we must see; in fine, concur as subiects, to be wrought vpon in his means and times, and then we are surely, in covenant with God, and so in happy estate: For, Blessed is the people whose God is the Lord: Such need not want any thing of all that is within the verge of this covenant, they may call for what they will, and haue it: God hath promised you all good things, outward and inward, call for them, and they shall bee given you. Is any thing amiss with you? carry it to God, and say, Lord, here is thine own covenant, to mend my heart, &c: Oh do it for thy names sake. And so you may be confident: for do you think God is able? do you think he is willing? do you think he will lie? do ye think he will foresweare himself? I conclude with the Apostle: In nothing therefore be careful, but in all things make your requests known to God, and he will fulfil them, and fill you with peace unconceivable. IN this part of the covenant the Lord undertakes for the spiritual part of his Church, namely, that he will give them, whatsoever grace shall be needful, as is here set forth by all the causes thereof( as we haue heretofore shewed you) both inward and outward. For the first, wee haue here 1 the matter delivered in these terms, one heart, a new heart, a soft heart. 2. the manner, he will put it into them, he will bestow it vpon them, he will take out that which hinders, and put in that, that is wanting. These are the inward causes, and for the outward, the Efficient first, that is God. I will give them one heart and I will put, &c. Secondly, the final cause is set down vers. 20. That they may walk in my statutes, and keep mine ordinances, &c. Wee haue already observed something from the words in general: Ye haue heard what mans inside is in and of himself; his heart is full of turnings and divisions, till God make it one: his heart is old and corrupt, till God refine it; and cast it into a new mould: Lastly, is hard as a ston, till the Lord is pleased to mollify, and make it soft: Next, you haue heard, how far God engageth himself to his people for things spiritual, he hath undertaken to furnish them with grace as well as with goods; and that not by a single promise onely, but by a solemn sealed covenant, and hath bound all this with an oath. So that here is the comfort of every Christian, when he findeth ought amiss in his soul, he hath to go to God, and claim the fulfilling of his promises, the performance of his covenant. These generals already dispactht, we come now to the words themselves, and we will begin with the inward causes of mans spiritual good, and first with that we called the material cause, sc. one heart, a new spirit, an heart of flesh. Heart and spirit are put for the same thing, they do but one expound the other. Man is made up( you know) of two essential parts, a body and a soul, which soul vpon sundry occasions hath sundry and several names given unto it. In respect of the cause it is called a spirit: In respect of its seat, it is called the heart: in respect of its natural operation it is called the soul, and in respect of its spiritual office it is called conscience, all comes much what to one pass: Now touching this heart or spirit or soul or inside, term it as you please. He promiseth his people to bestow on them a threefold grace. 1. oneness( give me leave so to speak unto you, because I haue not a fitter word at hand, whereby to express it) I will give them one heart: 2. newness. I will put a new spirit within them. 3. tenderness. I will take the stony heart out of their flesh, and give them an heart of flesh. The thing itself is clear, there is one thing onely in question touching the order, whether these three things here promised be so many several steps to softness, or whether they bee so many steps to oneness of heart. If w● take them this latter way, the sense is good, and stands handsomely, as thus. I will give you one heart, and that I so do, I will cast it a new, and that I may so do I will melt and soften it like as one that having many pieces of old silver or plate lying by him which he intends to put all into one bowl. 1. he resolves to cast it a new. 2. to that end he melts and softens it, and so lastly shuts up all in one piece. If we take the words thus, they go well enough; yet I incline rather to the other side, and do judge rather that they are three several graces that are here promised and Secondly that softens, includes the rest, as if the Lord should haue said, I will make you one heart, nay more, I will make you a new heart; nay( which is more then all that) I will make you a soft heart, a heart of flesh instead of your heart of ston. And thus I should rather choose to take the words. 1. because they lie thus in the text. 2. because God begins to cure mans hart, in the same order that it became distempered. Man in his state of Integrity had but one heart, set wholly vpon God its proper object. But by his fall from God, this one heart became. 1. a divided hart, and 2. a corrupt heart( which state of corruption, the Scripture useth to set forth by the name of the old man) 3. by long trading in its corrupt and sinful courses it contracts a great hardness, and so becomes a stony heart. The selfsame order God observes in the curing of it: for 1. he makes it to become one heart. 2. he makes it a new heart. 3. he makes and keeps it a soft heart. Thirdly, there is some little difference to be observed in these terms, and although in some sense they are never separated, but every new heart is one heart, and also a soft heart in some degree, yet are the things separable in our understandings: for a man may haue some kind of one hart, that is an heart pitched vpon one only object, and yet not haue a new heart: as again, a man may haue a new heart, and yet his new heart may not be soft, but hard and crusty. So that for these 3 reasons I make choice to keep Gods order in the text, and make them three distinct graces, yet so, as that I will not contend with any one that likes the former sense better. The first thing then, we are here to treat of, is this oneness of heart. I will give them one heart ( so the words are red in the original) not, I will give them another heart, as the Septuagint render it, by a mistake of one letter in the Hebrew. There is( if we will speak exactly) some little difference between sameness and simpleness, singleness and oneness. sameness excludeth all distinction: simpleness excludes all manner of composition: singleness excludes all doubling; and oneness excludes division. But God useth not to be so metaphysical in his writing, therefore he that shall say, that one heart is a single heart, an entire heart, a simplo, plain, sincere heart, he says not much amiss, though that bee not home enough. The point that we commend unto you from the words, is this: That all those that are in special covenant with God, haue but one heart. This onensse of heart hath a double relation. 1, to God. 2. to men. First, all that haue interest in the covenant of grace, do meet and concur in one object, viz. in God as their onely both material and formal object( as we use to speak) according to that of the Apostle, though there be gods many, and lords many, yet to us there is but one God, the Father, of whom are all things and wee in him, and one Lord Iesus Christ by whom are all things, and we by him, 1 Cor. 8.6. Christians are one hearted, as they refer to God, and to themselves next. All Gods people pitch vpon him, they jump and agree in the true God, who makes himself to us, in and by his onely son esus Christ, according to that in the last of Zachary, when the Iewes and Gentiles should bee made one by the coming of Christ. In that day, saith the Prophet, when the Lord shall bee King over all the earth, there shall be one Lord, and his name shall be One. 2. As they are all pitched vpon one object; so they go all vpon one motive, they choose God for Gods sake, Psalm. 24. as saith the Psalmist: This is the generation of them that seek him, that seek thy face, this is jacob: as if he should say; All that are the true sons of jacob, that are Israel indeed, they aim not so much at Gods wealth, and at Gods wages, as at Gods self; all that they seek, is to see his face and to haue his favour. Thus as they referr● to God, they are one. Secondly in relation to men, Gods people ●ave but one heart, whether you consider them jointly or severally. If you take them together, the whole Church is all but one body, one spouse, one house, Christ being the head, the husband, the chief corner-stone. First, they are all one in iudgement, they concur at least in the main, they meet in all fundamental and general principles, howsoever when it comes to particular inferences and conclusions, there appears some difference. In matters substantial they are all of one mind, they judge the same thing, though they may be of sundry opinions in circumstantials, and points of less moment. Secondly▪ as they all agreee in iudgement, so do they likewise in heart and affection, they pitch all vpon Christ, they haue the same joys, the same griefs, the same hopes, &c: in a word, they are like-affectioned one to the other: it faring with them, as with the members of the body, wherefore if one suffer, the rest suffer also, such an unity of affection is there among them; and that all vpon the same motive too, for, as they are knit together in on spirit, so they proceed all by one rule, and work all vpon the same ground; the thing that takes their affection, and draws their eye, is grace, is truth, is goodness in the truth of it, as Saint John speaks, 2 Epist. So secondly, if you take them severally and apart, every particular Christian, as he is but one man, so hath no more then one heart, you cannot say so of other men: For of them that are not in special covenant with God, one man may haue twenty hearts, according to the phrase of Scripture. But a true Christian hath no more hearts then he hath bodies: For, first, all the divisions, all the turnings and windings of his heart, are healed by God, and he is now pitched vpon one onely object: Secondly, he is reconciled to himself, the parts and powers of his body and soul go all one way, they go together, and tend all to one mark; in a word, they are all made for God. So that every true Christian goes but one way, so far as he is a Christian, as is to be seen in david, Psal. 103.1. My soul, praise the Lord, saith he, And all that is within me, praise his holy name. All that is within david, shall go this onely way: So it is also said of josiah, that he served God with all his heart, &c. All the powers of his soul met in one, and to their power went together, they were inde●de all too feeble, but they contributed their best. Now this oneness of heart proceeds not from the identity of the same subject,( for some one man may haue a world of ●earts, as hath been said) but from the same causes wherein they concur. For, they haue 1. all one father, God, which conveys the same nature to them all. 2 One head, Christ, of whose influence they do all partake. 3. One holy spirit, whereby they are acted: and as it is in the body, though there are many members, y●t are they all enliuened and acted by the same soul: so is the whole Church, and every member thereof by the same spirit. again, they walk all by one rule of the Word, they aim all at one end, the glory of God in their own salvation; they are tied together all by the same ligaments, one faith, one hope, one love, and all th● rest of the graces of the spirit, and hence it is, that they haue but one heart, one spirit. Is it so, that all in cou●nant with God haue but one heart? This then serves to discover the misery and unhappiness of many thousands that live in the bosom of the Church, and pretend faire to the covenant of Grace, and yet they haue a heart, and a heart, and a heart, and a heart, and a heart, and a heart, yea, it may be they haue an hundred nd a thousand hearts in one and the same body. For the better understanding whereof, we will insist while vpon these particulars: 1. To show you what oneness is. 2. How many kindes of One there are: 3▪ the companions of it: and 4. The opposites. For the first of these; that is said to be One, that is, indiuisum a se,& diuisum ab omni alio, vndiuided in itself, and divided from every thing else besides. In that then which is One, there is 1▪ greatest union with itself, and 2. greatest distance from all heterogenealls( as they talk) or things of another kind, and without itself. Thus God is perfectly one, without all composition, division and dependence, alteration, one essentially oneness itself, in regard of his most simplo nature, most agreeing with himsel●e, most distant from all things else, one intrinsically in himself, and most remote from externals. 1. For the second: There is 1. One: natural, whereof wee say nothing now, so mans heart is one still. 2. One: moral, and so wee take it in this place, and in this consideration there be many hearts in one body, as on the other side, every true Christian hath but one heart. This admits of two degrees: 1. perfect, and this is reserved for heaven, where our hearts shall go all one way. 2. Imperfect in this life, when wee aim at one mark, pitch vpon one object, &c. though wee haue our failings. For the third thing propounded. the companions and consequents of union, are two. 1. Communion. 2. Separation. That which is one in itself, labours for communion with things like itself, as it separates, on the other side, from all things without, from all things that are not of the same kind. See this in those p●imitiue Christians, Acts 2. They which believed, were together, and had all things common but of the rest, durst no man join himself unto them. Lastly, for the opposites of oneness; They are these: 1. Vnresoluednesse, which is when a man wavereth in his mind, being not yet resolved which way to take, or what choice to make. Thus james discribes him, A double minded man is unstable in all his ways, that is, he stands yet vnresolued, he is yet to choose his religion, he staggers, and wauers between two, not knowing to which to incline, but like a wave of the Sea, driven with the wind, and tossed, he is up and down, here and there, and knows not how to hold any constant or settled course. Secondly, oneness is opposed to hypocrisy and double dealing, to shows, and appearances, to an heart and an heart. Thirdly, it is opposed to inconstancy and variableness. Thus, Galat. 3.20. God is said to be one, that is, one and the same, constant and unchangeable like himself. Lastly, it is opposed to division and contention: as Acts 4.32. It is said, that the multitude of them that believed, were of one heart, and of one soul, &c. that is, there was perfect union and amity among them. So then, by all that hath been said, you may plainly see what a one heart is. It is 1. a resolved heart. 2. A plain heart, a single heart, when the inside and outside agree, such an heart as is no other in intentions, then it is in pretences. 3. A constant fixed heart. 4. Lastly, it is a quiet and peaceable heart Such a man as hath peace with God, and agreeth with himself, so as he goes all one way in Gods worship, this man may be truly said to haue one heart. Here then are taxed all wavering and double-minded persons. Wee will not trouble you with the Iesuites, but let them pass as men that surpass in this kind, having so many faces, so many names, so many habits, a latitude of evasions, they haue so many reservations, so many equivocations, so many distinctions, that in some one man of them ye may find an hundred hearts, of whom you may say, as it was said of their father and his son, the one never spake as he thought, the other never thought as he spake; but let them pass. In the second place, here come such amongst us to be censured, as are yet vnresolued in their courses, being yet to make choice of their Religion, halting between God and Baal, between protestancy and popery; those that entertain God and Mammon, God and Malcom too, that can speak the language, of Canaan, and of Ashdod both, that mingle and confounded those things that God would haue severed. Thirdly, all such as are variable in their purpose, that shift, alter, and change their Religion, that are off and on, up and down; to day zealous, to morrow could and backward. unconstant, and unstable in all their ways. Whereunto may be added, how many can you tell, who are at open war and defiance with God, and all that profess the gospel of Christ. The misery of all these kind of persons appears in this. 1. First, that they cannot assure themselves, that they are in special covenant with God: For the first thing that he gives to such is this one heart, he circumciseth the foreskin of their hearts, he lops and shreds off all superfluiti●s, and unites them wholly to himself, that they may henceforth go all one way. And secondly, in this, such persons must needs be restless and unquiet: For it fareth with them no otherwise then with one that stands doubtful between two suitors, not knowing which way to incline, and so for the time is restless, and as it were vpon the wrack: so here, for the hart of man is never at quiet, till it stay& rest itself vpon one center. Thirdly, add hereunto, that such men are ever liable to temptation, to defection, yea, and to detection too. Lastly, they are liable to the wrath of God▪ for if any withdraw himself, or steal away, Heb. 10. My soul shall haue no pleasure in him, saith the Lord, nay, such as withdraw, they draw back unto perdition, as the Apostle saith in the same place, verse ult. You see then the misery of all such men, though admired of the world for their great policy and deep reaches, yet they are odious to God, and liable to destruction. But come we on to a second use of exhortation to us all, as ever wee desire to be assured that wee are true Israelites, the Israel of God, within the special covenant of grace, labour what you can to attain this one heart here promised. Many motives wee might use to persuade you hereunto. There is but one God, one Christ, one Spirit, one truth one gospel, one heaven: besides, thou art but one man, and one heart is enough for one man, get it therefore: It is comfortable: for it is an evidence of our uprightness: And it is profitable, for it unites a man to himself in all God services, it delivers him from many temptations, from many distractions, &c. Gods people usually complain of nothing more then this, that in the doing of holy duties, their hearts are divided, their thoughts scattered up& down, and will not be confined to the place where they sit; besides, they find a flatness and deadness of spirit in all. Now a present remedy against all distraction and disturbance in this kind, is this oneness, we here press you unto; for when a Christian hath gathered all his forces into one, this adds fervour to his prayers, and puts life and spirit into all his other services. If therefore you would haue your hearts at command in holy duties. If you would be assured of your uprightness, if lastly, you would please God, who hates all doubling and division, do all you can to get one heart, which that you may; First, take notice what your heart is naturally in and of itself. There is a depth of wickedness in our hearts, a bottomless gulf of guile and hollowness. Oh the deceits and crafts, the turnings and windings, the shifts and distinctions of our vile natures. No man can possibly discover, how desperately wicked the heart of man is in itself. This you must see and find by yourself, that you haue not one heart, but a divided heart, a double heart, a triple heart, nay an hundreth hearts in your bosoms. See now your disease, confess and bewail it before the Lord. Secondly, deny yourselves in each lust, in each creature, if you would haue your heart to be one. 1. Cast out every lust, every sin out of the soul: for sin separates a man from God, from the people of God, yea, from himself. It racks him, tears him, divides him a hundred ways. 2 Rend and divide the heart from every creature so far, I mean, as not to make it your treasure, for that distracteth: for where our treasures is, our hearts will be also; and so many treasure, so many hearts, now if you pitch vpon Creatures, you must need bee divided with variety: for there is not enough in any one creature to suffice and satisfy. Take bread for example, though it feed us, yet it will not cloath us: clothes though they warm us, yet they will not feed us: Wee must haue both food and raiment too, or we cannot subsist. Now this multiplicity of the creatures, if wee set our hearts vpon them, doth greatly hinder this union; this onenes of heart we must all strive unto. Therfore let loose all other things and cleave fast to God, pitch onely vpon him( this is that one thing necessary) make him your portion, make him your treasure, and having that one treasure, it will come to pass that you shall haue but one heart; but never will your heart become one till you come to this to fix, and fasten all your hopes and fellows chiefly vpon God, for he can onely satisfy and support the heart; therefore see and consider his all-sufficiency and abundant goodness to all his peop e, how you cannot want that thing which he will supply you with, you cannot desire ought, but he h●th it for you, &c: In a word, see him to be all in all▪ and so make choi●● of him instead of all. And when you are once one in that object, you will be also one in heart. Thirdly, take the covenant of grace, as here it stands recorded, and improve it. He hath promised( you see) to give you this one heart: Take now this promise, and present it before the Lord, spread it all abroad before him( as Hezekiah sometimes did the letter of Sennacherib) and say, Lord, here I haue to show thine own hand for the changing of my heart: behold, I haue a double heart, change it. I haue a hollow, false, divided heart; Oh mend it I beseech, and make it one. And here remember to plead not the covenant onely, but Christ also, plead his death, his merits and obedience, &c: he died for this very end and purpose, that having abolished in his flesh the enmity, he might make in himself of twain one new man, so making peace. And that he might reconcile both unto God in one body, by the cross, having slain the enmity thereby, as the Apostle speaketh in 2 several Epistles to the Ephes. and Colos. he died for this very end, to make all one again. Once we were all but one, but now by sin wee are divided from God, divided from the creatures, divided from ourselves: Now therefore Christ came to restore us again to our primitive condition: and for this it was that he dyed, and shed his blood vpon the cross: which wee may safely plead to God. The like we may say of his intercession; what pr●ed he when he was here amongst us? That they all may be one, as thou( Father) art in me, and I in thee: that they also may be one in us, &c: I in them, and they in me; that they may be made perfect in one, &c. John 17.21, 23. He prayed you see, that we might bee one, as he and his Father are; one here in part, and hereafter in all perfection: Sith therefore Christ died, Christ prayed, Christ shed his blood for this, that we might haue this one heart, and be one with God, pled his blood, his prayers, his sufferings and mediation. And that is the 3d. means. Fourthly, labour to grow up in all saving graces of the holy Ghost: for as sin divides and separates between God and us; so true grace brings God and the creature together again: and the more grace any one hath, the more nearly is his heart united to God: for grace is a ne●re tie, and hath an uniting power in it. For instance, by faith a man is not only taken off from himself, and from the creature; but is also brought to deny all, and to rely vpon the mercy and power of God alone. So by charity, a man is made to deny his own will in all things, and wholly to subject himself to the will of God. The same we may say of the rest of the graces: The fear of God expels all false fears of the creature, the care for heaven frees the heart from all inordinate cares of the world: Delight in God weanes a man from all vain delights and pleasures of sin, that do distracted the heart. Briefly, the more grace any one hath, the more will his head be established, and his heart united. Lastly, if you would haue your heart made one you must go all by one rule, inward, the Spirit; outward, the Word: and that secondary rule too( Conscience I mean) must be followed, so far as it is rightly regulated, and informed by that first rule, the Word, and when we proceed by that one rule of God, wee shall be one together. In the last place, this point speaks a word of comfort, or rather of thankfulness to all those that find this grace in themselves, that their hearts are healed of all haltings and backeslidings, and made to become one: this is an unspeakable mercy of God, and you can never be sufficiently thankful. But how shall I know my heart to be one? For answer, wee might tell you, that one heart is a true heart, a good heart, Vnum, verum, honum ens, &c. that it is always in realities, &c. For these are terms convertible, and go ever together; but for your better understanding, wee will give you three plain notes of a heart that is one. 1. Integrity. 2. Constancy. 3. Sincerity. For the first: when the heart is become one, a man goeth all one way, he is what he seems, he appears what indeed he is, he hath but one mind, one intention, one delight, one face, one tongue, in a word, he is all but one man, all the parts and powers of his soul and body do go all one and the same way. Now therefore, when there is in a man this integrity( both for subject, he goes all one way, and for object, he aims at Gods whole w●ll, to fulfil the same) this mans heart is one. A second note is constancy, when a man is at all times like himself, one& the same, take him when and which way you will, though there may be some partial uncertainty in the subject, yet he is firm for the object pitched vpon, namely God, in Christ. And a third is sincerity, when a man g●es vpon one motive, he st●ains out all by-respects, all skilfulness, and looks to the common, to a public good, his main aim is the glory of God in his own salvation. Oh, but may some say, here is that doth discourage me: You say this one-hearted man is an entire man, and goes all one way; but I find a world of division, and continual combats in my soul: the flesh hales one way, the spirit another, &c. Solu. For answer: It is to be considered, that there is a double division. 1. intrinsical, or inward, which is when the powers of the soul are at variance between themselves, one of them set against another. 2. Outward, when they all agree and combine within themselves, and the division is onely outward against a common enemy. The former of these may be found in an hypocrite, the latter is not, but in the Saints of God alone. In waging of war, there is great difference between fighting against a foreign enemy, that inuades the country; and an intestine enemy, that is bread at home amongst vs. When a city is begird with an army from other parts, the enemy spies where he may take his best advantage; the citizens in the mean while, The division in Saints is not between finn and sin, sin, and nature as in others, but betwe●ne sin and grace in the whole man. watch and make as sure as they can, every place of the wall▪ but in a civil war, it is otherwise: for then there is neighbour against neighbour, and every one against another; so is it here. In the Saints of God, the flesh, as a common enemy, assaults all the powers of the soul, and they again with forces conjoined, make resistance against it. It is not( as in hypocrites) iudgement against will, conscience against affection, reason against Appetite, &c. but all the powers go one and the same way, namely, against the common enemy. You say, that he that hath one heart, is a constant man: but alas! I am full of wauerings and doubting, and a great deal of inconstancy. There is a double inconstancy. One is, Sol. when a man stands wavering between two different objects. The other is that which comes after a man is resolved on the main business. And this latter is found in Gods best children. They cleave to God with full purpose of heart, they haue chosen the better part, which they shall never part with: And though in their executions they fall short oftentimes of their intentions, yet still they hold fast their general purposes and aims, although they be iogged aside sometimes, and put by, in respect of particulars. You say, that this One-hearted man is a sincere man, aims at the glory of God, &c. But alas! it is otherwise with me, for I mingle and confounded business. I serve God indeed, but I aim at mine own credit, profit, ease, &c. But what is thy utmost end thou propoundest to thyself? what is thy chief object? Sol. There is an under end that comes in onely in a second place. And though the glory of God be chiefly to be intended in all, yet it is also true, that in a second place, I may haue respect to my own ease, profit, comfort, &c. also( For, we are bid to love our neighbour as ourselves, therefore it is certain wee may and must love and respect ourselves and our own good) but so, as that the main thing that sways us, must be the glory of God, and a desire to approve ourselves to him. And thus it is with every faithful christian, howsoever he may be happily carried away with some by-respects for a time, yet when it comes once to a matter of competition between himself and God, he presently lets fall credit, ease, profit, yea, he willingly lets go life and all, rather then God, and his glory. Surely I haue not yet attained to this oneness, for I am ever and anon troubled and pestered with many distractions, when at any time I take in hand to meditate, pray, or do any good duty. Sol. For answer you must understand that there are two degrees of oneness( as we said before) 1. Perfect; dream not of having this here, it is reserved for the state of glory. 2. Imperfect, when a man is for the main, vndiuided, pitches vpon God for his chief object, yet so, as that many things fall in to distemper and distracted him, and he is troubled with diuers and sundry cares, fears, desires, &c. that interrupt him in his course, even then, when he would be most of all reserved to God, all which notwithstanding, so long as a man bewails and resists them, and continues praying to God with david: unite my heart unto thy name, &c. they shall never be laid to his charge, but God will by degrees, heal all the turnings and windings of his heart, till wee all at length become one in Christ, till being one entirely, we shall be swallowed up of eternity; Christ becoming unto us all in all. OF NEWNESSE OF HEART. EZEK. 11.19. And I will give them one heart, and I will put a new spirit within you and I will take the stony heart out of their flesh, and will give them a heart of flesh. MAns Heart is miserable dis-ioynted: only God can cure it, and he hath undertaken the cure of it; of a divided heart to make it one heart, of rotten to make it new, and of hard to make it soft. Touching oneness of heart, we spake the last time, and haue shewed you, that all that are in special covenant with God, haue one heart, and but one. One in reference to God, and one in reference to themselves, both jointly and severally considered. One in opposition. 1. To an vnresolued heart. 2. To a variable heart. 3. To a double and hypocritical heart. 4. To a distracted and unquiet heart, &c. But this wee haue dispatched already. Next, God undertaketh to give to his people a new heart, I will put a new spirit into you. The inward part of man, sustains diuers names in Scripture in a diuers respect. In regard of the cause thereof it is called a spirit, in respect of the feat, it is termed, heart, in respect of it's natural operation, soul, and in respect of it's spiritual office, it is called conscience( as before wee told you.) This inside of man, call it what you will, God will renew: where come to be considered: 1. The thing promised, I will put a new spirit within you. 2. The author, God, I will do it. For the first of these, that you may the better understand the terms, you may distinguish either of spirit, or of its adjunct, newness. First, Spirit, is taken in a diuers sense in holy Scripture. Sometimes it is taken for the soul, as it is opposed to the body, as in that place: The body returns to the earth, and the spirit to God that gave it. Sometimes again, it is put for the faculties of the soul, as, I will sing with my spirit, that is, with my understanding, 1 Cor. 14. So, I serve God with my spirit, Rom. 1.9. That is, with my Will. Sometimes again, it is taken for the gifts and graces of the spirit, as in that of our saviour, John 3. That which is born of the spirit, is spirit. again, you must distinguish here of New. A thing is said to be New: 1. in regard of the matter of it, when it hath new materials; as( for instance) when a man builds an house new out of the ground, we say. 2. In regard of the inward form and species of it, as when( for example) I turn my gown into a coat. 3. In regard of the outward form and fashion of it: as when a man breaks an old boule, and casts it into a new fashion, there is the same substance as before, but there is a new figure, a new face set vpon it: And so it is to be taken here. God will renew the spirit of his people, by putting new qualities into their souls. Secondly, the author of this change is God, I will put a new spirit, &c. That is, I will bestow vpon you new graces, new qualities, that whereas you are naturally voided of all goodness, hating me, and being hated of me, &c. I will put such a new frame of soul into you, that you shall love me, and one another spiritually. And how will he do this for them? not by extracting good qualities out of them, as if they were seminally and potentially there before, but he will infuse and power the same into them anew. The words thus explained, we pass on to the point: that whosoever will be soundly assured, that he belongs to the new covenant, he must haue a new heart, a new spirit:( in a word) be must be a new man. For the dispatch of this point, wee commend unto your consideration, these three particulars: 1. It is simply necessary that we be renewed: 2. It is possible, if wee seek it in a right way. And 3. It is wondrous commodious and co●fortable to them that attain to it. If it were needful, and yet not feisable, it were a great discouragement to a man that should reach after it: if it were possible, and necessary, but not commodious, men would haue the less heart to look after it: but in a concurrence of all these, when it is both necessary and possible, and commodious too, who would but strive unto it. Necessary it is, first, in a double respect. 1. in regard of precept: Make you a new heart and a new spirit, Ezek. 18.31. And again, Be you transformed by the renewing of your mindes, Rom. 12.2. so Ephes. 4.22. Put off, concerning the former conversation, the old man which is corrupt, &c. And be renewed in the spirit of your minds: So likewise, Col. 3.10. In all these places he lays this vpon us, as a charge. 2. It is necessary, as will appear if you consider it as a mean conducing to our main end. To be renewed, is the way to the new jerusalem. You see how God hath smitten a new covenant with you, put you under a new governor, given you right into a new City, to the which he hath set this new way, so that whosoever treads the way thither, he must be a new creature. Hence that of our saviour, joh. 3.5. which he uttereth twice in a breath, almost( for more certainty of the thing, Except a man be born again, he cannot enter into the kingdom of God. So then 'tis necessary. Secondly, it is possible too: True it is that man cannot make himself a new heart: but it is true also, that although he concur not as a cause or agent in this work, yet must he concur as a subject capable of being renewed: for whosoever is capable of Reason, the same is also capable of Grace( For, what is Grace but Reason perfected and elevated) and though man be unable to renew himself, yet dealeth he with one that both is able, and hath also undertaken to do it for him: he that could make man at first, can with the same ease re-make him again; he that could call light out of darkness, can shine in mans heart, to give the light of the knowledge of the glory of God in the face of Iesus Christ: For as there are no bounds set to Gods essence, so neither to his power. And as he is able to do this for his people, so is he no less willing to it, for he hath said it, he hath sworn it, he hath sealed it,( as you haue heard) and therefore, sure he will not eat his word, go from his seal, be for-sworne. So that it is possible. Thirdly, it is commodious too: for, it brings along with it, 1. honour, 2. comfort. For the first, it is the glory of the creature to be renewed and sanctified: then the creature comes first to be glorious, when it is made new. There is nothing in the world( saith that Greek Father) so beautiful as the new creature. Nazian Man by nature is deformed, ugly, the Image of God being utterly defaced in him, and that of Satan in the room thereof succeedeth: but when he becomes new, he is restored in blood as it were, he returns to his first and primitive estate, being born, not of blood, nor of the will of the flesh, nor of the will of man, Mens humana gratiam nondum adepta, nihil aliud est fi cadaver parit: de Sacr. Bapts. but of God. 2. As it is honourable, so it is comfortable to be a new man; indeed, what can comfort us if wee be not so? An old man is but the carcase of a man, dead while he lives. A dead man, you know, hath eyes indeed, and ears and hands, but cannot see with his eyes, hear with his ears, act with his hands, &c. No more can he that is not renewed, though he hath the spirit of a man, yet is he not able to do the act of a man, that is, of a Christian man, he understandeth not the things of God, neither indeed can, do either that or any thing else, that may answer his first creation. You haue heard some Reasons of the point. It remaines to make some use of it: And first, is it so, that every one in special covenant with God is a new man? this makes much against all those that lay claim to the new covenant, and usurp the seals of it, and yet are old men still, and( which is worse) care not to become new. Let these men here learn to see, 1. signs whereby they may be discovered. 2. Their misery. First, for signs of an old man, these be infallible. 1. when men are drowned in darkness and ignorance, this shows them to be in their old estate. For, the first thing that lives in a man, is his understanding; and the first degree of life that enters into a Christian mans soul, is knowledge. If therefore your understanding be yet darkened, you are but old, being estranged from the life of God, through the ignorance that is in you, because of the blindness of your heart, Ephes. 4. This makes against very many amongst us altogether ignorant of God, of themselves, what they are in Adam, what in Christ, being well pleased with their natural condition, and can see nothing amiss in themselves, and are therfore unwilling to go out of themselves, that feel no conflicts within them, no struggling against the corrupt part, &c. and if you tell them of the new-birth, they understand nothing of it, but stand as Nichodemus to our saviour, with how? How can these things be? &c. they cannot be brought to see any such necessity of renovation. Lo, these are old men, as appears by their ignorance: For the first work of the spirit in mans heart, is conviction: He convinceth the world of sin, of righteousness, &c. and God begets us again by the word of truth, Iam. 1. he acquaints us with his Word, and builds up our judgements in the first place, with divine truths. 2. Another sign of an old man is, when one is not onely ignorant of goodness, but an enemy also to it, so as he hates and opposes it. This makes against many amongst us, that can love their friends and kindred well enough, so long as they are old men, but when they begin once to be renewed and altered, though from worse to better, then they abhor them, set against them, cast them out of their affections, &c. Thus, and thus it is with many a wicked father; so soon as ever his child begins but to look toward God, then out a doors with him strait, he will own him, and aclowledge him no longer. And as in families, so in Parishes, so long as a man will do as the rest, swear, swagger, drink, revel, &c. he shall be accounted a good fellow, a good neighbour, and the like: but when he shall refuse to run along with them in the same excess of r●ot, then he forfeits all his wits presently, loseth all his respect among his nehghbours, is held not worthy to be saluted or acknowledged. This shows them to be yet in their old estate: for whosoever is born of God, and so is a new creature, he believeth that Iesus is the Christ, God stablisheth his iudgement in the knowledge of divine truths, and cures him of his ignorance;( which was the first note of an old man) and secondly, as he loveth him that begat, so he loveth him that is begotten by him, as they are delivered together, 1 joh. 5.1. A third sign of an old man, is, vnchangeablenesse in his whole conversation. In the new birth there is ever wrought a change of the whole man. Once ye were dark, saith the Apostle, but now ye are light in the Lord, once ye were dead in trespasses& sins, but now hath God quickened you together with Christ, Ephes. 2. And in the kingdom of Christ, Old things are past, all things are become new, the night is far spent, the day is at hand, &c. So then you see every new man is another man, changed and altered not from better to worse, but from evil to good, he is translated out of the kingdom and bondage of darkness, into the glorious liberty of the sons of God. Now therefore, see you a man in whom there is no change to be discerned, as he was born into the world wicked and sinful, so he lives, and so also he will die, as holding it a disparagement to be any other man than he hath ever been, and his forefathers before him were; this is an old man: for newness brings a change, old things are past, and new come in place. A fourth note of an old man, is, when a man contents himself with civility, or formality( at the best) in Religion. He will led a faire and square life among his neighbours, pay every man his own, do harm to none, &c. and herein he rests as sufficient to salvation. This indeed is as much as men can well require of him, and such a one may well pass here below for a very good Citizen of this lower world, but not in that jerusalem that is above, where we haue to do with a holy God, that cannot abide iniquity, with holy Angells, with the Spirits of just men made perfect, &c. and unless we be conformed to them in some measure, there's no heaven to be had, Hebr. 1 2. For without holinesse none can see God. So our saviour applies this Doctrine to Nicodemus a civil man, and more too, for he had some formality in him too, and yet our saviour tells him, joh. 3. that Except a man be born again, that is, except he become a new man, as well as a civil man, or a tame man, he cannot possibly see the kingdom of God. civility,( though plausible in the world) will not reach out here, and yet there be but too many amongst us that sit down with it. And the like we may say of formality in religion: how many are there now adays that content themselves with it, they come to Church, hear a Sermon, receive the Sacrament, sometimes, with the rest of their honest neighbours, and there's an end of the business. All their devotion is confined to the Church, and done in the congregation mostly, &c. Such a one was the pharisee, he came to the Temple, made his prayer, gave alms to the poor, and payed tithes of all he had, &c. and therefore thought himself in very good case for heaven: but you must be told, my brethren, that there's a power of Religion, a spirit of Religion, that God looks after, and not a bare show, or carcase. A painted man, you know, may haue all the parts of a man to see to, hands, eyes, ears, feet, &c. as well as a living body, but there wants a spirit to enliue and act the picture; So here an Hypocrite may, for his outside, look like a true Christian, but he wants this new spirit here promised, and therefore he is but the carcase of a Christian, what ever he seems to be. Fifthly( for wee must hasten) An old man is he that is in bondage to his own lusts, and to this evil world, and cannot tell how, in some measure, to redeem himself. This new spirit, God gives to his people, Rom. 8. is not a spirit of bondage, but a spirit of power, of might, and of sound mind, 2. Tim. 1 7. saith the Apostle: and again, the kingdom of God standeth not in words, but in power: and where the spirit of God is, there is liberty. This new nature vnties a man, sets him at liberty, makes him a free man( not altogether, I confess, but yet so far as he is renewed and spiritual, so far it makes him free) so that all such as continue slaves to their own lusts, to the corrupt customs and fashions of this world, to their evil company, &c. so that they haue no liberty left them, they cannot choose, if their companions becken or lift up the finger to them, if their sinful pleasures& profits invite or call vpon them, but go and run whithersoever they shall lead them, &c; this plainly shows them to be yet in their old estate. And these are marks of such as haue no interest in the new covenant of Grace. Next, consider their misery: And for this, ther's enough here said in the text, to prove them miserable: for they are shut out from having any part or portion in the new covenant, as being aliens from the common-wealth of Israel, and so strangers from the covenant of Promise, Ephes. 4. God undertakes not for any such, will not knowledge or own them for his &c: again, they cannot possibly do any thing pleasing to God, as saith the Apostle, They which are in the flesh, cannot please God, but such are all those that are not renewed. Nay lastly, they cannot enter into heaven: for except a man be born anew, he cannot see, he cannot inherit the kingdom of heaven. Lo, here's the wretched condition of all such as are old men. Let every man inquire whether he be not such a one; and if so, let him see his danger. Exhortation, every one to make diligent search into his own estate, and sith the man is as his spirit is, therefore to inquire what spirit you are of: There is not any amongst you, but desires and would bee exceeding glad to haue God for his Father, and to be in special covenant with him: Now if you would be so, you must bee able to show the Counterpane of the new covenant, this new spirit here promised, I'll give them one heart( saith God) and I will put a new spirit within you, &c: I will put my laws into your inward parts, that ye may walk in my statutes and keep mine ordinances, &c. As if he should say, look what things are here written in your books with paper and ink, the same will I writ and engrave vpon your hearts and spirits. God writes onenes of heart, and he writes newness of heart vpon all that are within the covenant; see to it therfore that ye be new men, renewed in the spirit of your minds, see that ye be able to show new for new, the Lawe of God written in your hearts, as well as written in your Bibles, or else you are but strangers from the covenant of Promise. And here for your direction, see first what the Lord meaneth by a new Spirit: you are not to understand God( as if he spoken like a Philosopher physically) but morally, as it is second narily used in holy Scriptu●e. There is an old man, that is, a depraved and corrupt nature, as wee come from Adam. 2. There is a New man, that is, refined, renewed, as we are in Christ. The first of these, the Scripture calls Flesh: the second, it calls Spirit: so that a new spirit here promised, is nothing else but a new man, as he is renewed, reformed, and refined by God. This new grace is termed by the name of Spirit, partly in respect of the author of it, the Spirit of God, and partly in respect of the subject of it, for it is wrought and rooted in mans spirit. And it is called New, not in reference to our first estate, the state of integrity; but in regard of our depraved estate, as we are lost in Adam: And so it is called new, 1 because our old corrupt estate goes before it. 2. because it is infused into us a new by God: and 3. because it makes a man new in the whole bent of his mind, and in the whole body of his conversation. The Author of this new Spirit is the blessed Trinity: the subject of it man, the whole man, his spirit, soul, and body, he is renewed throughout: For the order of working it in us, it is done not at once, but successively, as the Apostle saith, We are renewed day by day, and changed into the same Image from glory to glory. If these things we haue said, bee too hard for you, and surpass your understanding, Notes of new man or spirit. 1 distinctive from Ciuil●ty. we'll make you amends with these plainer notes of a new spirit. And these are of 2 sorts. 1. negative. 2. positive. The negative notes are such as serve to distinguish it from Cognata, things that resemble and look like unto newness. There bee some things that deceive the world, under the name of a new spirit, but are nothing less. These are First, civility( concerning which something hath been said before.) A new nature is another thing thē civil honesty: for this begins from man, is busied about man, and ends in man, as having man for its object, and for its end, whereas grace respecteth God throughout. again, civility doth but barb and shave the out-side( as one well saith) it doth not fetch out the roots of sin, as this new nature doth, it alters in the roote, as well as in the branches, and reacheth to both tables of the Law, whereas civility looks onely to one. Secondly, formality is another counterfeit of this new Spirit: This looks to the duties of the first Table onely, and therein also no more then to outward motives, as it performs such and such duties, because the state so commands it, because, one hath been so bread, &c. The difference is double. 1 Formality is but a picture of true goodness, it reforms onely the outward man, but this new nature, the inward. 2 It is a liueles thing, the formalist hath no power of religion( as a new man hath) at least in an exigent, every lust vndermines him, every first motion to sin is ready to trip up his heels, and when it comes to a competition, earth carries it from heaven. Thirdly, a common spirit( such as may befall both the new man and the old) this deceives many. It may befall an unsanctified person to bee convinced, illightened, restrained, as well as the best. The difference is this. 1. A new Spirit is universal, it goes thorough the whole man, leauens the whole lump: but in the hypocrite, that which he hath is private and particular to certain faculties of his soul: as conviction is restrained to his understanding; illumination to his Iudgement, restraint to his will, &c. But now this new grace is common to all the powers of the soul; it is not like a little spring, that takes beginning in some piece of ground, and ends in the same; but like the great Ocean that compasseth about the whole world, and receiveth diuers names according to the several places that it washes and salutes: So this new nature sanctifies the whole mans spirit, soul and body: as the Apostle speaketh, and receiveth several names according to the several parts of man on which it worketh. As it dwelleth in the head, it is called wisdom; as in the memory, faithfulness; as in the conscience, tenderness; as in the will, subiection; as in the affections, it is termed, order; as in the outward man, new obedience: so it receives diuers appellations according to the diverse parts and powers that it affecteth. And as it is universal for the subject, so for the object too, for it is set against all sin, and resolves vpon the doing of all duty according to its light. 2. As it is universal, so it is alteratiue too, it amends not the out-side onely, but seeks into the inward man, and alters that; It gives a man a new temper, as it were, and a new constitution, it makes him that was fearful and timorous, become bold and courageous; him that was peevish and passionate, to be of a meek and quiet spirit, him that was dull and could, very zealous and fervent, the simplo it causeth to become wise and acute for the things of God; for instance, you shal haue a man so simplo that he can scar speak reason or tell his own tale to a man, yet turn him loose to God in prayer, or to men in the confession of his faith, and he will do excellently, be able to go an end, as we say, being fluent in his terms, and expressing himself in good manner, far beyond many a greater scholar that cannot come near him. Thus this new spirit, though it doth not abolish a mans natural constitution, whether choleric, melancholy, or the like, yet it alters and changeth it to that which is better: whereas in others it is not so, there is no notable change to be discerned in their prevailing humour and inclination. 3. It is humbling. It makes a man thankful to God, merciful to men, and more basely to think of himself then of any other: As on the contrary, common grace is boasting, censorious, and puffs men up, as saith the Apostle, knowledge puffeth up, and the same is true of a spirit of restraint, as is to be seen in the Pharisee, who blessed God, he was not so bad, and so bad being too too well conceited of his own goodness. 4. It is diffusiue and spreading. A new man would haue all the world new, and go to heaven as well as himself. On the other side, an old man may haue much light in his head, but little love in his heart, he may be restrained and tied up as it were from the doing of any great evil, but yet he will take but a little pains in his family or with others to make them better. These are the negative notes of a new man. The positive follow, and they are these drawn all from the effects( those from the causes being too light for the capacities of the bulk of this Congregation.) First, this new Grace is operative, and hath its work vpon both the in-side and out-side of a man; And first vpon the understanding, it sets up a new light therein, causing a man to know things more perfectly and distinctly then ever he did before, it makes him see an vglynes in sin, a beauty in grace; which another man cannot see, &c: so for persons, he sees now nothing in man to be admired but the new nature, and as any one excels others in the Image of God, by so much doth he prise and esteem him. Secondly, it works vpon the spirit and mind of man, and stablisheth that another man hath no command over his thoughts and fancies, but they run and roaue any way in despite of him: whereas a new man is able to pitch his thoughts about heaven and the things therof with some steadfastness. Time was, when he only minded himself& the earth, but now his mind is rightly set, he thinks of God, he sleeps with God, wakes with God, his thoughts in the first place in a morning are of God,& puts not quiter off earthly businesses, yet he goes about them with an heavenly mind. Thirdly, as it strengtheners and stablisheth the mind, so it works vpon the memory too, seizing vpon that for holy use onely, that it may bee as a chest to reserve such things as are good and profitable. Mans memory by nature is like a grace, through which when water passeth, it lets go all that is pure and thin, and retains onely that which is thick and filthy; but when it is renewed once, it strives to strain out all the filth, and keeps that which is holy and useful: Such a mans care is to treasure up knowledge, wisdom and experiences there, that may guide him in the way to heaven, and whereby he may furnish himself with matter of meditation. And howsoever in the best mens memories is found, that which is corrupt and evil, yet do they labour to rid it out, that better may take place. It may so fall out, that in the best chest a spider may set up her Cobwebbe, or dust and filth may creep into it by some way, but then a man will not suffer it there to rest, but rid it out assoon as may be: so it is here. And 2 this new spirit strengtheners the memory alway for practise, though it serve it not alway for matter of discourse, some men haue such happy memories, that when they haue heard a Sermon, or red it in a good book, they are able to make rehearsal of whatsoever they haue heard, or read, but when it comes to a matter of practise once, they are no body. Others you haue very able men of discourse, can speak largely of good things out of memory and invention, as of patience for example, and yet let them be never so little provoked, and they will be as violent, and as disordered as any other,: But now the Newman, though he forgets much of that he hears, neither is able to go along with the minister from part to part in that which hath been delivered, yet, when it comes to a matter of practise, then his memory befriends him greatly. Now I call to mind, saith he, what I long since heard such a man deliver concerning this sin or this duty, and now is the time come to practise it. Fourthly, this new Grace works vpon the conscience, reconciling a man to his own conscience, and making them friends, who of themselves are at variance. Naturally, Conscience brawls against us, and we on the other side fight against it, and oppose, yea, do what we can to stifle it and to put it down; But no sooner is a man renewed, but he and his conscience grow friends: He will do nothing without conscience, nor conscience without him; when the new man takes in hand to do any thing, he first reflects vpon himself with, Conscience what saist thou to this business? thou seest I could cheat my neighbour by false wears, or setting a faire face on a foul matter, &c. again, thou knowest vpon what motives, with what intent, and for what end I undertake this business, Is it right or is it not? Thus the New-man consults his conscience before he doth any thing: as on the other side, conscience will deal faithfully with him, in telling him what is amiss with him, and in cheering him when he hath done well, though all the world frown vpon him for the same. Fifthly, The like we may say of the will: The office whereof is double. 1. to obey well. 2. to command well. First, as a seruant under God is obedient, this new nature subdues our will to Gods Will, and makes us tractable to his pleasure in all things: will God haue me do such or such a thing,( saith the New-man) no more words, it shall be done forthwith, at least in mine endeavour: again, will God haue me suffer such or such an affliction, Behold, here I am, Lord, thy will be done in earth as it is in heaven. Secondly, as it is an officer under God, it commands as a Prince the whole man: It commands the eye what to see, the ear what to hear, the hand what to act, in a word, it hath the command of mans both inside and outside when it comes to a matter of practise: Now this new nature commands all for God, chargeth every part to bee serviceable to God, &c: The like we might say of the several affections, but that we are cut off by the time. So for the outward man: this new spirit works in a man a new conversation, a new life, new projects, new ends, new endeavours, &c. All his members are made for God, being become weapons of righteousness unto holinesse: Rom. 6. he lays laws vpon himself in every part, makes a covenant with his eyes, as job, not to behold vanity; makes a covenant with his ears, not to drink in iniquity: makes a covenant with his tongue, to speak a new language, even the language of Canaan: An old man is apt to lie, curse, swear, flatter, rail, &c. But this new grace gives him to speak in a new Dialect, so that in stead of cursing, he blesseth; in stead of swearing, now he prays and utters the words of Grace and wisdom: we may say the same for his life, for his delights, for his desires, for his company and society, all things are become new with him. He hath also a new house; That which they say of the soul, Anima facit sibi domicilium, that it makes itself a dwelling house, the same is true of him and his family, all domestical disorders are reformed, and a new face set vpon it, that whereas before there was nothing but swearing here, and drinking there, and railing in another place, now there is calling vpon Gods name, singing of psalms, and other parts of Gods worship set up in the household: so you see now what wee mean by a new Spirit, namely a new inside, and a new out-side, new all, old things are past, all things are become new. Now inquire and examine whether you are new or not? What if we be? and what if we be not? If you be not, then labour to get a new heart, old things we are al ashamed of: An old skull, an old rotten coat, wee are ashamed to be seen in it; oh we are not an old inside, an old corrupt heart this is worse then all the rest: we naturally all affect novelties, and by our good-wils, we would haue new houses, new diet, new fashions, new every thing; And shall wee then content ourselves with an old rotten heart? such is every mans heart by nature, an ugly thing that renders him odious to God and Angels. Therefore labour for this new Spirit. What can we do toward the getting of a new heart? Though man cannot concur to the renewing of himself as a cause or an agent, yet he must concur as a subject; and howsoever the new man is no more then a patient in his first conversion, yet afterwards being acted by God, he must up and be doing. Now for your better direction herein, see these particulars. 1. What this new spirit is, to wit, the frame and stamp of Christ, opposed to the Image of lapsed Adam. 2. Whence it comes? namely, from Christ, of whose fullness, wee all receive grace for grace, John 1. do wee want wisdom, holinesse, faith,& c? There 'tis for us: Christ is made unto us, of God, wisdom, righteousness, Sanctification, &c. Therefore to him must wee go, to him must wee cleave, as to the principle of our life, and as the child doth to the breasts, he lets go all to lay hold on it: so must we on Christ, cleaving to him by one act of faith, of love, and other graces, by oneness, by newness, &c. 3. See why God infuseth this new spirit into us, namely, because it is his covenant, which we may boldly pled unto him in prayer. 4. See when he doth it? when it pleaseth himself: the wind bloweth where it listeth, &c. so is every one that is born of the holy Ghost, joh. 3. 5. See where he doth it? in the use of his own means: hence the Word is called the ministration of the spirit, and the Sacraments are as so many organs, and as it were vehecula to convey this new spirit into us, ye shall be baptized with the holy Ghost. 6. Wherefore gives he it? That wee may act that which is good in his sight, walk in newness of life, and keep his commandements. 7. How doth he give it? successively and by degrees, wee are renewed day by day, according to his Image. Therefore, if you would haue this new spirit, you see what's to be done: wait vpon God in his own ways and means, till he please to speak life into your souls: For, the words that I speak,( saith our saviour) are spirit, and they are life: he breaths vpon us the holy Ghost, &c. Especially apply yourselves to the communion of Saints: A dead coal, put to live coals, will take fire from them, which it would never do lying in the dead heap: so here. Awake, therefore, thou that sleepest, stand up from the dead, and Christ shall give you light: sort yourselves with such as are godly, and frequent the ordinances: And this is the way to get this new spirit. Be exhorted now to lay down your old spirit with the old year, and to be renewed throughout. This is that that must comfort you in life, support you in death, and bear you out at the last day: For, then no thing will endure the fire, but the new man. Content not yourselves therefore to be civil men, or merely formal, but become other men, new men, and betake yourselves to this new course, that you may haue part in the new covenant. GOds people must haue a new spirit, a new heart. There is a necessity of it: it is all their happiness that they can arrive at. You haue heard the point already; wee began to make some use of it. If all those that are in special covenant with God, haue a new heart, then they are excluded the covenant of grace, that retain their old nature still, that remain in their former ignorance, in their ancient enmity against the new man, being unchangeable in their courses, and impotent or unable to resist any lust, or to withstand any motion from evil men or evil spirits. These are old crazy men. Wee put it vpon you( secondly) to examine whether you be new men or not. If so, there is matter of thankfulness, if not, then labour for this new spirit, that is, for renewing grace, which is that that makes a man a new man. You come daily to new Sermons, you receive new Sacraments, you undergo new refinings and afflictions, and yet you remain old still: this goes hard. The means to get this new nature, is to go to the new Adam, Iesus Christ, for it: for, whosoever is in Christ, is a new creature, as on the other side, all that are in the old stock, are dead and withered. unite yourselves therefore to Christ by knowledge, by love, by faith, and so shall you draw from him a new life and virtue, wait vpon him in his ways and ordinances: and then, as the Prophet Esay speaketh, You shall renew your strength as the Eagle. And as Naaman the Syrian, after that, for the curing of his leprosy, he had used Gods means, washing himself seven times, that is, often, in the river jordan, as oft as he was enioynd, his old disease went off, and his flesh returned new, as the flesh of a child: so, if you apply yourselves to Gods ordinances, with all diligence and conscience, the old man shall soon cast his skin, and you shall renew your life in some degree, which you received in your first creation. Lastly, here is a word of comfort for all those that find themselves to be truly renewed, with whom old things are past, and all things become new: they can remember, when it was much otherwise with them, then now it is. All these may boldly call God father, and say that they are in Christ: they may safely lay hold on this charter of the church, the new covenant, and pray with confidence, that that God would make it good unto them by renewing them more and more. Onely, that none be mistaken in the matter, and so comfort themselves falsely, let them secure this main point, that they are new creatures. Now, Notes of new birth. there be two things that speak a man to be new. 1. The new birth. 2. New obedience. Try therefore whether, first, you be new-borne or not. How shall that be known, may some say? First, he that is born anew, hath a new taste, he begins to relish a new food. That note wee receive from Saint Peter. 1 Pet 2.2. Expounded. 1. Epist. 2.2. As new-borne babes, saith he, desire the sincere milk of the Word, that ye may grow thereby. So soon as any one is born anew, he is presently carried to the food of Gods Word; as the child is carried by an instinct to the brest-milke, whereby his life is continued: that whereas he could not brook the good Word of God; the Bible seemed a dry book unto him, and things delivered out of it in a plain manner, he held harsh and unpleasant, it would not down with him, now it's become his milk, and he cleaves unto it, as to a principle of his life, without which he cannot subsist. Oh, but an Hypocrite may desire the Word, and therefore this is no good evidence. Sol. The Text puts a main difference between them: 1. The godly man desires the Word, as the babe doth milk. How's that? he desires it as his livelihood, when he is but new-borne, though afterwards, when he is grown to some bigness, he is more play-full; every small matter, every little noise will take him off, and make him neglect the breast: but when he is new-borne, nothing can give him content, but milk, he prefers it above gold and silver, and desires it more then all the world. In like manner, an Hypocrite may desire to hear the Word, to red the Word, while there's nothing to call him off, but when it comes to a matter of competition, that either he must follow the word, or his profits, lusts, &c. he lets it go, that he may satisfy them: but now a new creature esteems the word, as his appointed food, he cannot live without it, yea, he prefers it above gold and silver, or whatever other thing he holds dearer to himself in the world. 2. The new-borne babe desires the sincere Word of God, he desires the Word, for the Word's sake, he hath not an end beyond that end: and he desires the Word in the plainness of it, he loues to hear the down-right naked truth, without any mixture, as the child desires the mothers milk, as it is of itself, without sugar: that come naturally to it, and so is naturally desired of it: So here, the new creature, desires the Word for its natural sweetness, and goodness, because it tends to the making of him better: Another man may desire to hear a Sermon for the neat composition, for the learning that is shewed in it, or for some other rarity, but not for the sincerity of it, because it chargeth him, and brings him to a better course of life. 3. The new-borne Babe desires it for good ends, that he may grow thereby in saving goodness: Another man may desire the Word, that he may get more knowledge, and grow in an ability to discourse of good things, that he may be able to hold argument, or set forth himself to the commendation of men: but the new man desires it, that he may grow in faith, that he may grow in zeal, that he may grow in mercy, and in all other parts and limbs of the new creature, that there may be an uniform, and universal augmentation in the whole man. Thus you may know a new man by his food, which is the first note, he desires the milk of the Word, the sincere milk, and therefore he desires it, that he may grow thereby. Secondly, look how you stand affencted to your kindred. First, your heavenly father. 2. Your spiritual brethren. In every generation there is a term, to the which that which is generated is brought: and being one with it in nature, it becomes one with it likewise in affection: So he that is born anew, is brought home to God, and to all his people, so that he can weep with them, bleed with them, suffer with them, rejoice with them, his very heart is tied to them. Try therefore by this, whether you are made partakers of the divine nature, and born a new, how stand you affencted to God, in his nature, in his ordinances, in his children, &c. Lastly, the new man is a strong man, the old man is weak and impotent, as ye heard before, but he that is renewed, is strengthened in the inward man, as saith the Apostle. Hence St. John, so often in his first Epist. He that is born of God, hath overcome the world, and he that is of God, hath overcome himself, is not overcome of sin, and again, he hath overcome that evil one. These the new man so overcomes, as that by them, he is not overcome. Now, in a conflict, he is said to overcome, that so holds out, as that he is not overcome. No more is the new man overcome of the world, of his own corruptions, or of the temptations of satan, by virtue of this new strength and spirit put into him; this renders him victorious. Search into yourselves now by these notes, whether ye are born anew or not. Secondly, he that will prove that he hath this new spirit, must inquire into this, and make it good that he hath a new life and conversation: For, by Christ, we are brought not onely to a new birth, but to a new life, to new obedience. 1. When a man is once become a new man, he proposes a new scope, a new end to himself in all he does. Once indeed, he onely studied himself, served himself, did all in reference to his own ends; but now he hath public aim( which he prefers before all private respects) even the glory of God. 2. He walks by a new rule. An old man makes reason, custom, the fashions of the world to be his rule: but no sooner is he renewed, but he makes the Word of God his rule, he squares out all his actions according to Gods Law, and so performs new works in a new manner, that is, 1. In humility. 2. In sincerity, with which two graces, when a mans obedience is attended, then it is new. How shall I know that that I do, is done in humility? Thus: first, that which is begun in humility, will also end in humility. A new man is most of al humbled by his best services; the more he praies, the more he hears, the more he reads, the more he follows his calling, the more humble he is: For, the more he deals in these things, the more he discerns still his own defects,& weakness, and nothing more humbles a new man, then his ouer-slight and formal performance of holy services. Secondly, when a man is humble, he will be thankful, wondrous thankful for this, that God would give him a heart to serve him, and then accept of his poor and slender performances: See this in david, Psal. 66.1, &c. Blessed be God, that hath not turned away my prayer, nor his mercy from me. And so when he and his people offered a present to God, how thankful was he, that God would look vpon it and accept it: Lo, here the behaviour of a new man in his holy services: Contrarily, the old man, the more he deals in any ordinance, the more he swells, he thinks he hath obliged and engaged the Lord, by such service as he hath performed unto him, for fashion sake he may thank with the pharisee, but indeed he looks that God should thank him: How shall I know, that what I do, is done in sincerity? For this, 1. See what you are in the main bent, in the chief aim of your life( for it is not what you are in particular actions one way or other, but what you are in the main course of your life) if your chief aim in all be the glory of God, and your desire be in all things to please him, though in many things we fail( as all do) your works are done in sincerity. Secondly, look what you are in your personal calling, and particular relation: for such is every man in truth, as he is in his own station, and as he carries himself in that relation he stands in toward others: if he hold not out there, he is in the same degree, but halting and hypocritical, though he haere ten thousand Sermons, and make more prayers. Thirdly, he that is sincere in his ways, desires nothing more then the light, as on the other side, he that doth evil, hateth the light, John 3. that his works may not be seen, but light and sincerity accord well together, and he that is sound at heart, loues that his works should be sifted and scanned by the light, because they are done in God, the more you represent him to himself, the more thanks he returns to God; and you inquire now for this new spirit by your new obedience( for new sap will yield new fruits) and by this new birth, which if you find in yourselves, then conclude; God hath promised to give his people a new heart, and I find he hath done it for me, and therefore I dare go to him, as to a father, and boldly lay claim to the new covenant vpon this new edition and stamp. It follows now to speak of the third thing here promised by God, which is the highest degree of all, and that is, a soft heart, in these words: I will take the stony heart out of their flesh, and give them an heart of flesh. And here two things offer themselves to our consideration. First, how God finds the heart of his people, Mans natural hardness scil. hard and stony: I will take the stony hearts. Next, how he leaves it: of stony he makes it fleshy, of hard, soft and tender. Wee begin with the first of these: where you are to take notice in the first place, what the heart of every man is by nature, hard as a ston. every man is naturally sick of the ston, he hath a ston gotten into his heart, into his spirit, into all his inward parts. That this is so, the Scripture abundantly testifieth, we will content ourselves for proof hereof with our present text, wherein mans heart is compared to a ston, to a rock, and in other places to the hardest of stones, even the Adamant which is vntameable, as the name imports, Zach. 7.2. and harder then flint itself, Ezek. 5.9. so that man you see now in his depraved estate hath a ston in his heart, and none other ston then an Adamant, the hardest of stones. Nay, the holy Ghost stays not there, but goes on to compare mans heart to metals, that are harder then ston itself, jer. 6.28. even to brass and iron, yea, to that which is worse, for brass and iron may bee softened and wrought vpon by fire and tools: but the Lord complains there that he had wasted and spent up all his fuel, worn out his bellows and spoiled all his tools vpon them in seeking to do them good, and all to no purpose. The bellows art burnt, saith he, the led is consumed of the fire: the founder melteth in vain, for the wicked are not plucked away, &c. This appears further by these signs and symptoms of a ston, within, that plainly show themselves in the outward man. His neck is said to bee possessed with an iron sinew, and his brow to bee made of brass, Esay 48.4. Because I knew that thou art hard, thy neck is an iron sinew, and thy brow brass. The first of these is a metaphor from a sturdy ox, or young bullock, that should frame to the yoke, but will not bow, proves untractable: and such is man, stubborn and refractory: when he should take the yoke of Christ vpon him, there is no bending, no bowing of him. But besides this iron sinew, the holy ghost tells us he hath a brow of brass, a brazen brow, a whores fore-head, as it is, Ierem. 3. In which there is no sense remaining, no fear, no blushing, but that is past shane, as it is said by two several Prophets, jeremy and Zephany,, The wicked knows no shane, saith the one; he knows not how to blushy, saith the other. This truth will yet further appear, if we descend to speak of some particulars in man. Mark him a little, while we vnbowell him, and you shall see and find him to be a very rock. lock vpon him in the several faculties of his soul, and( that we may begin at vpper-end) first, his understanding is a very ston, in respect of spiritual things, for howsoever, in things natural, and pertaining to this present life, he hath some kind of wit, and can shift for himself, yet in grace, and the things of God, he is a very ston, not in property of speech, I would not be so understood, when I say, that man is by nature a ston, for there is the difference, that man is capable of being softened, which a ston is not, but I mean, that he is hard and stony, he hath too great affinity with a ston: See this first, I say, in his understanding part, how wondrous dull, and vnapprehensiue is he in the things of God. What pains do Ministers take to beat something into mens heads? how do they insist and dwell vpon a point? how do they explain and illustrate it by examples, comparisons, &c. studying every way what they can to convey themselves to their hearers, and yet when they haue done all that may be done, when they haue set things as it were in the sight of the sun, and made every thing so plain and evident, that he that runs may red it, yet such a ston there is in mans heart, that they understand nothing, but like the high-way, spoken of in the gospel, by our saviour, their understandings are so paved and hardened, that the things delivered can take no entrance, make no impression vpon them: hence it is, that many a hearer liveth under a powerful, and profitable ministry for many yeeres together, and yet understands no more in the matters of God and his kingdoms, in the mystery of Christ and the gospel, then if he had never heard a Sermon in all his life, here is a ston in the understandings: So for the memory: Gods Mnisters to help men this way, and to fasten some good lessons vpon them, insist long vpon a point, and when that is done, they repeat it again, go over and over it often, laying down line vpon line, precept vpon precept, here a little, and there a little: and all this with such power, and with such plainness, that one would wonder how it were possible for men to make a shift so soon to forget what hath been delivered, and yet they do: the word slides away from them as water vpon astone, no foot-step thereof remaines vpon them. The graving tool never once enters them, &c. They will sit under a Minister, and look him in the face for an hour together, as if nothing should fall to the ground of that which is delivered, and yet take them at the church-door as they go out, and question them what matter was delivered, what Text handled, what points raised out of it, &c. you shal find them not able to give an account of any thing that was delivered. Lo, there is a ston in the memory. pass we on from the memory, to the heart, and will of man: what pains doth God take with men to bring them to new obedience, and to wean them from their sins? one while he deals with them by precepts, another while by threats, sometimes by promises of mercy, and sometimes by judgements, every ston is rolled, every means used, and every course taken by God to do them good, but all to no purpose: For, men in the mean while remain obstinate and vnmoueable; if one would speak out his heart to them, he cannot speak sin from their souls: but nought they were heretofore, nought they are now, and as nought they intend to continue, in spite of all that can be said to the contrary. Here is now a ston in the will. So, come we on to mens affections: There is enough said many times by Gods Ministers to work vpon a rock, to rent and cleave the mountaines, &c. to move and affect any reasonable creature, and yet men go on in their sins without fear, without shane, without any token of remorse, as if it nothing concerned them, and as if it were not spoken unto them at all. Here is a ston in the affection, wee had almost forgot that high power of the soul, mans conscience: For there is a ston in that too. God often thunders vpon it by his Ministers, speaks not words, but swords unto it, threatens it with deaths, hells, &c. throws handfuls of hellfire in mens faces; but what do they the while? they stand altogether fearless, careless, remorseless, set a good face vpon it, as if they were the most innocent persons in the world: nay, you shall haue an honest godly man, whom it least of all concerns, tremble at Gods word, stand amazed and affrighted at that which is delivered, as knowing the terrors of the Lord, when wicked and graceless persons take no notice of any thing, but carry themselves, as if it imported not them at all, when God bends all his ordinances against them, and batters them most fearfully: See, here a ston also, even in the conscience. instead of proving the point, wee will for present open unto you: 1. what is meant by heart in this Text? 2. what, by a stony heart? 3. how many kindes there are of an hard heart. 4. what are the signs of it. For the first: heart, or spirit( all is one, as hath been said before, they are used promiscuously for the same thing) Indeed heart is taken sometimes particularly for the will of man, namely, when it goes joined with some other word of like signification, as mind, soul, &c. sometimes again, it is taken for the whole inside of a man, and so here in the Text. All the powers and faculties of the soul are hardened are perverted, dead and dull in respect of any spiritual goodness: his understanding is darkened, his will froward, his conscience brawney, &c. all is stony that is within him. The second thing is, what is meant by a stony heart? This implieth two things: 1. A quality, hardness. Durum est, quod non cedit tactui; That is hard( in a natural sense) that yields not to any impression, or natural Agent, that will not yield under your hand, but makes head and resistance. In a spiritual sense, the heart is said to be hard, when it yields not to the persuasion of a moral agent, that refuseth to be wrought vpon, when God deals with it either by himself, or by an instrument. 2. The degree of this hardness, it is hard, even unto stoninesse, which implieth two things: First, a non-yeeldancc( as I may so speak) to goodness. Secondly, a stiff resistance: as in hard wood, that when a man comes to cleave it, will not yield to the stroke, but returns the edge of your tool vpon yourself: So when one beats vpon a hard ston, vpon a flint or adamant, there is no yeeldance, but the weapen recoils vpon a man with a great deal of indignation, as it were. So then you see what is meant by hard, and what by stony. A heart of ston then is nothing else, but an untractable heart, an untamed heart, a heart disposed to resist but disposed to yield. Thirdly, for the kinds of it: there is first a natural hardness, common to all the sons and daughters of Adam; this we bring into the world with us: for wee are all born with a ston in our hearts, it is our natural temper to be hard. Secondly, a contracted hardness; contracted, I say, by much practise and in long time,( for though the heart of every man be hard of itself, yet it may be made harder by long custom in sin) when men by foul courses, put out quiter that small light that is left in their natures, and do obstinate themselves by continuance in sin. Both these kinds of hardness may be well included in this Text( for it is God that cures his people of them both) but the former, I take it, is here principally to be understood, yet, so as that wee exclude not the other. signs of a stony heart. Fourthly, the signs of this hardness, are of two sorts: First, negative; Secondly, positive. The negative signs are: First, vnteachablenesse. Secondly, vnsensiblenesse. Thirdly, inflexibleness: For the first, man is naturally untractable to any spiritual good thing: Hence it is that he is compared to a very beast: every man is a beast in his own understanding, saith jeremy: yea, to the worst of beasts is he compared: For, vain man would be wise, though man be born like a wild Asses Colt, job 11.12. which is a most unruly, and untractable kind of creature, as is well known. Yea, the holy Ghost sets man behind the beasts, Esa. 1. The ox knoweth his owner, and the ass his Masters crib, but my people haue not known, &c. And the Sluggard is put over to the Pismire to be instructed, Pro. 6. So dull, so slow of understanding, and so exceeding blockish is the natural man in the things of God, that he is put to school to the unreasonable creatures. Secondly, as he is unteachable, so he is insensible, and that argues a daele of hardness, as is to bee seen in a ston, smite it while you will, beate it as long as you can stand over it, it complains not; lay a mountain vpon it, it never groans or cries, and grinned it to powder, out of the pressure: and so it is with an unregenerate man, let a mountain of sin, let a world of guilt lie vpon his soul, he feels it not, he groans not under it; Sin is in him, as an element in its own place, and so weyghes not with him, he sleeps, he eats, he drinks, he laughs and enjoys himself, as if the matter were nothing so, he goes merrily to execution, and dreads no danger, no more then if he were as much reconciled to God, as any man living; when he swears he perceives it not, a slander by is far more sensible of his outrages this way, and is more grieved thereat many times then he himself is, yea, if you offer to charge him with his sin, he will not stick to swear again, that he swore not at all: so for lies, they drop from him thick and three-fold, as they say, but he observes it not: so for the poor, he can behold their eyes weeping, their tongues craving, their very faces begging, themselves ready to sink under the burden of their wants& necessities, but all is one to him, if he may sit warm, and haue every thing about him, if he may eat of the fat, and drink of the sweet, &c. let other sink or swim, he cares not. And so it is with him for spiritual physic: God gives unto the sons of men, his powerful word to be as a hammer to break them, and as fire to melt their stony hearts( as the Scripture terms it) this he hears daily, Ierem. 3. but continues still at a point, no whit bettered: God threatens him one while, persuades him another while, but all is one, he stirs not a whit, say what you will, do what you can to him, he feels nothing, fears nothing, &c. here is a ston. A third sign of a stony heart, is inflexibleness. A ston cannot bend; break it you may, bend it you cannot, and so it fares with him that is of a stony heart, he will not bend or bow to God; let God say or do whatever he can that is fit to be done to a reasonable creature, he is no whit moved therewith. If a man go about to make an oration to a ston, let it be never so pithy a speech, let it be never so pathetical or persuasive, the ston hears it not, neither is affencted therewith: break it you may by stroke and blows into many pieces, but yet every piece remaines a ston still: so let God use all means possible for the reducing of wicked men, let him persuade them, let him threaten them, let him smite and beat them all to pieces, all is as nothing to them: no instructions, no corrections, no means, no mercies will work vpon them: stones they were, and so they will be still. Oh rocky hearts! when nothing will prevail with them, when nothing will be of force to make them better. 2 Possitiue signs of harness. These now are the negative notes of a stony heart: The possitiue follow, and they are these: First, stifnesse and wilfulness in opinion. A ston will continue still like itself, talk while you will to it; and so those that haue a ston in their hearts, will needs hold fast their own conclusions, yea, they will die, rather then alter their opinions which they haue once taken vpon them to defend: as was to be seen in many of the ancient heretics, who though they were so plainly convinced out of the Word of God, and by sound arguments drawn out of the same, so that they had nothing to oppose or contradict, yet so stiff they were in the defence of their heretical opinions, that they would rather die, then be drawn to schismatical them. Secondly, obstinacy and settledness in evil practices, when men shall be of their humour, who answered the Propet peremptorily: The word that thou speakest unto us in the name of the Lord, wee will not do it: So when a man is come to this pass, as to conclude with himself, I will give these preachers the hearing, but never be brought to leave my sin, and to led so strict a life as they would haue it: they shall never make me so very a fool, as to be ruled by them: when a man, I say, is set in his sinful courses, and will not be removed; when he hath once made his conclusion, and is as good as he means to be: here is a ston. Thirdly, a gainsaying and contradicting spirit: such as was in the pharisees: Christ could no sooner propound a truth, but they were cavilling and thwarting him presently: so when men will be fighting against the light that shines in their faces, when they will be ever objecting and quarreling with truths delivered, they haue somewhat to say against every thing they hear: no man can tell how to speak to them, but they will fide one exception, one flaw or other with the Preacher; let him bring never so sound reasons for what he delivereth, they will return them back again in our faces, with a great deal of violence,&. This argues the ston. Lastly, an easiness to yield, in case a sinful motion be set afoot, this shows a ston in the heart: For, ever the softest hearts, are stoutest in standing against motions to evil, as on the other side, those that are hardest of all, are most facile, waxy and yielding in wicked businesses, you may draw them whither you will by a twined thread; do but hold up the finger, and they will be with you streight, &c. This note the Apostle gives us, Rom. 2.8. They do not obey the truth, but are contentious, impatient, &c. but they obey unrighteousness: Their lusts shall command them, Satan and his instruments shall command them any thing, when God can haue no command at all: So gentle they are, so courteous, so kind, so good when it comes to a sinful motion: But, to do that which is good, all the men, and all the means in the world cannot prevail with them, &c. These be notes of a stony heart. WE are now vpon the last blessing here promised,& that is a soft and tender heart: where two things come to be considered; first, what mans heart is in and of itself; it is an heart of ston. Secondly, what the Lord undertakes it shall be, namely an heart of flesh. For the first of these, ye haue received the point already, to wit: That every man hath naturally a hard and stony heart within him. Man is to be considered in a threefold estate. 1. as created. 2. as degenerated. 3. as regenerated: we consider him now only in his depraved estate, as he is since the fall: and so, his heart is hard and stony. This point we haue proved by Scriptures, and made good by instance through the several faculties of mans soul. And the reason is taken from mans fall in Adam whereby he be came deprived of all spiritual life, and so consequently of all motion and sense in the matters of God, wherein he is altogether stony and senseless. For use: It may serve in the first place to teach us not to wonder that so many sermons are lost, so, many Sacraments spilled( as I may so speak) so many wholesome instructions cast away in a manner, so many corrections wasted in vain vpon the sons of men, that so many words and blows work no more good vpon them: wonder not at this, I say, for what wonder is it to see a ston hard and inflexible, rather let us wonder at ourselves, and at that fearful hardness that by our sins wee haue contracted, and so cry out of ourselves as that holy man in the proverbs, surely I am more brutish then any man, and haue not the understanding of a man: surely I haue not the nature of a man, but a very ston within my bosom. Oh what a dull creature am I, that God should take such pains to teach me, laying down line vpon line, Precept vpon precept, here a little, and there a little, that I might learn somewhat at least, and yet I remain ignorant and vnskilfull in the mysteries of salvation? how blockish& uncapable am I, that can let go the good things that are taught me as fast and assoon as I hear them? I haue heard many a chapter expounded, many a Sermon preached, haue had many a medicine applied unto me, and yet I remain in my sins, no whit wrought vpon or bettered thereby, what a wicked froward nature haue I, that I can no sooner hear of a duty to be done by me, but I haue somewhat to object against it strait: no sooner can a Precept come forth from God, but I haue a disposition in me to rise against it and oppose to it: being therfore ready to show my dislike of a thing, because God commends it, and again, therfore to approve and practise a thing because God forbidds it, neither fearing nor feeling any thing of all that God speaks or does to me, being as a very ston in respect of mine own apprehension of things, &c. And on the other side bee moved to wonder as much at Gods merciful patience and forbearance towards us, that makes no end of waiting vpon us, and expecting our return. It is not so betwixt man and man, as betwixt God and man; we had need show mercy& even lend patience to others, because we stand in need of mercy, and must borrow it of others, and yet how little patience do we show to those we deal withall? If a man haue taken a apprentice that is not apt and able to take to his trade away with him presently, wee will bee troubled no longer with him, so if one hath a scholar that proves dull and uncapable, he bethinkes himself presently how to put him off, and rid his hand of him: yea if one hath but a beast that is unruly and will not be serviceable, he will not bestow keeping of him: How gracious is God then, judge you, that bears with us so much, and exerciseth so large and long a patience toward us? first he gives us precepts, and then waits how they will work with us: then he gives us promises, and after this threats and then promises, and then corrections, trying what will be the issue of it. In a word, he leaves no means unused, no course unattempted, no ston vnrolled, that he may remove& roll away this ston in our hearts; oh the wonderful patience of God, that will bear with such crooked and untractable creatures as we are! oh his infinite goodness and mercy, that he will not be wearied, that he will not suffer himself to be overcome of our badness, but will thus overcome evil with good! again, Is it so that every man by nature is of a hard and stony spirit? Let those then, that are yet in their natural estate, be admonished not to add hard to hard, but to take some course to rid their hearts of this dismal disease. It is certain, you haue the ston in the heart, every mothers child of you: Be advised therefore( for help) to do as one would do that labours with that fearful disease, the ston in the reins or bladder. First, such a one will take heed of the matter that feeds and increaseth it, 1. remove matter of the ston. he will abstain from whatsoever he can hear will breed or greaten the ston. 2. he will harken after and apply himselfelfe to the use of those means and medicines that are good against it. And so must men deal in this sickness of the soul, this ston of the heart: First you must shun all sin, which is that that breeds and feeds this disease: for sin is of an hardening nature; it blinds the mind, hardens the heart, deadens the spirit, benummes the conscience of a man. This is the property of every sin, but especially of these fundamental sins, as we may call them( which wee must therefore with so much the more care and diligence shun and avoid) hypocrisy, unbelief, Pride, and the like, all these are great hardners. For pride, you may see it in nabuchadnezzar, Dan. 5.20. whose heart was lifted up, and his mind hardened in pride, as the Prophet tells Belshazzar. And the wicked, saith david, is so carried away with pride and self-love, that he blessed himself in ways to be abhorred. And what we say for pride, the same is true also of unbelief, according to that of the Apostle, Take heed lest there be in any of you an evil heart of unbelief to depart away from the living God. Heb. 3. unbelief in time will make one a very Atheist, not to fear any thing at all, God or devill, heaven or hell. The like we may say of hypocrisy, which makes one first to dissemble with men, and then to halt with God, and lastly to deceive his own self, as you may see in the Pharisees: what a measure of hardness grew they to by long trading in this sin of hypocrisy! But much more true is this of Impenitency in evil courses, whereof the Apostle to the Heb. Take heed, saith he, lest by refusing to make use of the present day, you come to be hardened by the deceitfulness of sin Heb. 3.13. And this we see verified in common experience, when a man first ventures vpon sinful courses, he sweats, he starts he trembles, he thinks he shal to hel presently: whereas after he hath traded a while in his sins, such a senselesnes and carelessnes seizeth vpon him, that he feels nothing, fears nothing: such a deceiueablenes there is in sin, as saith the Apostle. Take heed therefore of this matter of the ston in the heart, this fuel that feeds it, suffer it not to lodge with you at any time, creep in it will, you cannot prevent it, but then see that you shut it out of your hearts again by head and shoulders, bee sure you sleep not in sin: for it is the nature of it to deaden first, and to harden afterwards. And what we say of sin, is true of sinners also ( another matter that helps forward this ston in the heart) there is a transforming power in wicked company, to make those like them that do converse with them: See it in the Galatians, O ye foolish Galatians, saith the Apostle, who hath bewitched you? why, how were they bewitched, but by the enticing, flattering and persuading spirits of impostors that beguiled them: If a man will sort himself with the mockers of iniquity, they will find, and use such words to hearten him on to the committing of sin, and when he hath done, to confirm him in it, that he shall not be able to command himself. We see thus much by experience: let a man that is not wonted or accustomend to such wicked practices, come in amongst a company of profane swears, hear their oaths, and see their desperate behaviour, he trembles, he quakes to hear and see such things, he even thinks the very ground will sink under him, &c. But, let this man keep them company a while, let him hear them swear over their oaths, a day or two together, and he will away with them well enough, he hears not their blasphemies, sees not their wickednesses, but can comply with them, and be as bad as they. Besides all this, their evil pretences and pleas, they will bring for their sin, as that a great sin is but a small, and a small sin no sin, that God is merciful, and the way to heaven not so hard and troublesone, &c. together with their evil example, their living and dying in such lewd and lawless courses, all these things do wonderfully harden, and must therfore be heedfully avoided. having thus taken heed of the matter of your disease, you must in the next place come on to use such means& medicines as are prescribed by God for the cure of it. And here, first, take notice of the misery of your natural condition, that you are every one of you sick of the ston in the heart; and therfore, as the Leper in the law was appointed to cry out, I am a Leper, I am a Leper, and so to make himself sensible of his stroke, so must every one of us of this malady of our souls, taking unto us words, and saying, oh my natural hardness, and vntractablenes. Oh what a rock of flint do I feel in mine own soul! this you must learn to see by yourselves,& see it you may, if by nothing else, yet by your not seeing of it, feel it by your not feeling of it: for, there is not a surer sign, that a man is wondrous far gone in this disease, then not to be sensible of his hardness. This being done, then as one that is told by his physician, that he hath a ston growing vpon him in his body, he trembles and shivers at the hearing of it, and inquires presently what is best to be done, is willing to learn what diet to use, and what to refuse, he will be content to do any thing, or shun any thing that he thinks may prove hurtful: so must you do, inquire fo a Physician first, that can do a cure vpon your souls, that can draw this ston in the heart from you: Now this is God alone, as he here promiseth: I will take the stony heart out of their flesh, and I will give them an heart of flesh. It is proper to God to do this, it is his sole work, To him therefore must you haue recourse, for recovery, apply yourselves diligently to the use of all his means, for all his medicines are curing. It is not an hayre-cloth, or a chamber of meditation, or any such thing, that can cure a man of this ston in the heart, but Gods reasons, Gods arguments, Gods showing of himself to a man that will mollify and melt his heart. Be content therefore to use such means as God hath appointed for such a purpose, use them. I say, and use them thoroughly, let them haue their perfect work vpon you, if you intend they shall do you good. When a man finds indeed that he hath a ston in his bladder, or reins, he will not refuse to undergo any manner of hardship, so he may be freed of it, though it be to be bound hand and soot, to haue an incision made into his body, &c. He will submit to any diet, suffer a great deal of misery and torment, so he may be cured: So must wee here, be content to haue Gods plough go vpon us, to undergo cutting, lancing, searing, &c. Let God chide us, threaten us, bruise us, break us by afflictions, let him use all his instruments, as it were, let him practise all his medicines vpon us to get out this ston of our hearts. And if we thus apply ourselves to his means, God is both able and willing( for it is his covenant here you see) to take the ston out of our hearts. Next, for those that find themselves in some good measure softened and cured of their natural hardness; these must learn two lessons. First, how to bear themselves toward God, when they feel in themselves some softening. Secondly, what to do in case their former hardness return vpon them again. For the former of these, it stands you vpon to beware how you carry yourselves, that you harden not again, which you may easily do, if you be not the more careful. For hardness, you see, is natural to us all, and that which is natural, is wondrous apt to recurre& to recoil vpon us again, though' it be beaten back by violence; as on the otherside, that which is above nature, is difficult, and requires great diligence for the retaining of it. A bow hath not that bent, that kind of posture of itself, but is brought to it: therfore slacken the string never so little,& it will soon return to its former straightnes: So likewise, water, the natural property of it you know, is not heat but could, and therfore do but slak& withdraw the fire from it a little, and it will return to its former coldness. And so it is with the heart of man: softness, you hear, is not the natural property of it but the contrary, and therfore when you feel yourselves made tender in any degree, you had need be wondrous careful, for else you will be apt relapse to fall& off again to your former hardness of heart. Why, but may some say, God saith here, that he will take out the ston, and if he once free us from it, we are perfectly cured of this disease. It is true that is objected, that it is God, that both undertakes and also performs the cure of mans heart, but this he doth in a degree here, not in perfection, and by degrees also he doth it, and not altoge●●er, but by little and little at once. The heart of man retains some dregs still of its old disease, even after the cure is begun vpon it, which are ap● to congeal, and gather hardness again; like as one that hath been cut off the ston, if he be not the more careful and observant of himself, afterwards he may quickly contract another ston in his body, as being naturally inclined to it: so if a man be not wondrous wise and chary, this hardness of his heart will soon grow vpon him again. And this every christian finds himself too too true by himself: sometimes one finds himself softened, and in very good temper of soul, but soon after, through his carefulness and disorder he begins to frieze again and gather hardness: sometimes even a good Christian comes to that pass, that he is so lazy, so listles, and so neutral, as it were, that he cares not for, the time which end goes forward; he hath no great feeling of his sins, no great affection to God or goodness, he cares not for it, he desires not after it. It fares with him now as with one that hath taken could, he eats& drinks indeed, but he hath little or no appetite to it: and finds as little taste or sweetness in it: So many a good christian when he remits of his diligence,& so takes could as it were, he reads indeed, and prays, and performeth other holy duties, but it is because he dare no otherwise, and not for any great desire he finds to them, or delight, he feels in them. again, it may so fall out that a Christian may commit some foul sin, whereby he receives such a knock, such a wound that for the present he lies for dead, as Bernard speaks concerning david, who otherwise was a man of very a soft and tender heart,& yet by falling into those gross sins of adultery and murder, such a crustines for the time came over his heart, that he had no feeling of himself, and though he heard the Word of God daily by the Prophets, yet it had little or no work vpon his soul. And this may befall the best of Gods people. Yea, he may go so far this way as that he may grow froward and peevish against God and his Ordinances, so that no Preacher can please him: no man can tell how to apply the medicine to him, but this is nought& that is nought, and somewhat he hath to say against every medicine, and every Physician too. Thus it fared sometimes with Asa, a godly man, and yet know how he pursued the Preacher that dealt roundly with him, and told him of his sin. Now therfore sith Gods own seruants may be thus far left to themselves and hardened, give us leave to put the point vpon you all, and thereby to exhort you to use special care and diligence to keep your hearts unbound, as it were, and open, lest by any means you should fall back to your former hardness. And to this end apply yourselves constionably to those former means and medicines: and especially keep strict watch and ward against sin, even against your present daily sins, your sins after profession. A Christian in his first conversion takes leave of all foul and euormous sins, which in his state of vnregeneracy, were wont to be familiar to him, but yet there be some other sins of less note, that do follow him close, and wherewith he is pestered and hampered all the daies of his life, such as are formality and customarinesse in holy duties, satiety in grace and goodness, a kind of security and retchlessenesse, a kind of laziness, and listlessenesse, that he cares not greatly how things go with him, or what become of himself. Against these and such like corruptions, and weaknesses, you must remember to keep constant watch and ward, that they get not into you, at least, that they lodge not, nestle not in your hearts. Secondly, to prevent this fore-mentioned mischief, you must use constionably all Gods ordinances: for as sin is of an hardening property, so every ordinance of God is softening: the Word softens, the Sacrament softens, prayer melts and softens, conference softens, selfe-examination softens, all Gods ordinances tend to softness: therefore use them all: and use them first timely, secondly constantly, thirdly constionably. First, as soon as ever you find any hardness to grow vpon you, meet it vpon the way, and withstand it in the causes of it for this end, be not strangers at home, but ever and anon, deal with your own hearts; search yourselves every night, and again in the morning, and so take notice of this hardness, when it first pryeth vpon you. A candle, you know, that is suddenly blown out, will as suddenly be blown in again, if taken presently, but if you let it alone a while, and suffer it to die by little and little, the light will not be recovered again, till brought to a fire, or some new light: And so it is with our hearts, if we take them timely, they will be brought again to their wonted softness, the more easily; you may see it in the ice, if it be taken as soon as it is congealed and frozen, you may break it with little ado, but let it alone a week or two, and it grows so hard, that you may go over it with a horse: And so it is with our hearts, they contract hardness, by letting them run long unlooked unto. It shall be our wisdom therefore, to prevent this hardness of heart in the causes of it: For, as in bodily sicknesses there are certain fore-runners of it: a kind of lassitude and weariness, a kind of satiety and fullness, which do plainly foreshow that sickness is at hand: so it is in the soul; when men grow careless and listlesse, they are as good as they desire to be, they are full, and want nothing, &c. this signifies that men are growing into this ston of the heart: take heed therefore, and prevent this evil betimes, in the very causes of it. Next, you must use all Gods ordinances constantly, or else it will be to little purpose. If water haue not a constant fire kept under it, it will soon return to its own coldness, and will be harder frozen then if it had never felt the fire. Wax must be chafed and tempered between your fingers, if you mean to set an impression vpon it: and if you continue not to temper it, it will be hard again nevertheless, and so it is with our hearts: therefore use the means of grace constantly, do it day by day, estrange not yourselves from God, by intermission of holy duties: There is never a Christian here in the Church, but can bear witness to this, that disuse and neglect of prayer, reading, meditation, &c. but a day or two, causeth a hardness vpon the heart, and disableth them to the doing of those duties another time; so that the longer he fasts, the longer he may, the longer he absents himself from God, the more strange he grows unto him, and the less apt to come before him another time: Take heed therefore, that you lessen not your acquaintance with God by a voluntary estrangement, but be every day dealing and takings pains with your own hearts to keep them in good case and order. Lastly, use Gods medicines constionably and diligently. There is nothing more hardens a Christians heart, then an ouer-slight and customary performance of religious duties: when he doth holy duties, not out of love to them, or delight in them, but because he hath taken up such a thing for a custom, or he hath set himself a task, so much he will do, because he dares do no otherwise, &c. This is a great means to harden the heart. Here therefore in using of Gods ordinances, you must do, as when you haue taken physic, travell with it, work with it, give it all the furtherance you can: so must you do in taking this spiritual physic, bee industrious and assiduous in the use of it; for assiduity, here, is all in all. It is not with the heart, as it is with other ordinary businesses: Those lands that you haue ploughed, to day, or heretofore, ye find them ready ploughed as you left them, when you come to them next, but it is not so with the soul: but after that a Christian hath been at great pains to set all straight within, the devil comes& pulls down all, and puts all again quiter out of order; you husbandmen use to say, that your work is never at an end: For, first, the good husband fallowes his grounds, and then he stirs it, and then he sows it, and then he harrows, then he clods it, if need be, then he ralles it, and then he weeds it, and after he hath got in his crop, he begins again, as before, and so goes round in a circled. And so it is with a Christian in husbanding, and manuring this little piece, the heart, it must never be neglected, but kept continually in ure, in case you mean to haue any good of it: well, but say these medicines come too late, my heart is already re-hardned. The question is, what I shall do in such a case? this is a hard case indeed, when a man is overtaken by a recidiuation, and seized vpon by a second hardness. natural tempers and distempers are very hardly removed. It is a matter of difficulty, to get hardness out of iron, because it is naturally hard, to lift a ston from the ground, because it is its center: So the heart of man is even the center of hardness, and he must lift hard that would get it out. What is to be done then, may some say, in this case: First, you must use your best skill. 2. Put to your best diligence for the effecting of this business. First, it is required that you use more then ordinary skill, and 1. To find out your disease in the causes of it, whence it ariseth. It may be you were too well conceited of yourself, or carnally secure, or negligent in the use of the means of likelinesse, or some worldly matter comes between that sunshine of Gods favour, that lively influence of his loving countenance and your soul, so that God coming not to you in the testimonies of his grace and favour, you frieze and harden again. labour to find out the cause of your distemper, and then strive to get cure of it, whether it be worldliness carelessness, ouerlinesse, or the like. Secondly, you must show your skill, in taking the fittest times, in making choice of the meetest season for recovery of this relapse: Now the fittest time is always Gods time, then when he shows himself ready to comply, and set in with you: when he gives an hint, it shall be your wisdom to lay hold on it; you know, for the taking of bodily physic, all times are not alike, but there is a season, when it will work best with a man, and do him most good: And so it is for the soul, in using Gods medicines, be sure you pitch vpon the fittest seasons. Sometimes God awakes men with dreams& visions in the night, sometimes he fills their consciences with fears and terrors: sometimes he makes breach vpon breach vpon them, by crosses and afflictions: sometimes he warns and prepares their hearts by some good book, or powerful Sermon. Now, when God, by all or any of these means shall affect your hearts, and make them yielding, be sure you strike while the iron is hot, and after a shower of rain, put in the plough: when God hath once begun to melt, break, humble your hearts by any occasion, improve that time for your best advantage, by laying hold on the present opportunity, &c. Thirdly, you must show your skill in making use of the fittest medicines. All physic, you know, works not alike, nor agrees with all bodies, some require more gentle potions, other more violent, if the disease shall be removed: And so it is likewise with the souls of men. Here therefore you must diligently observe, what reason, what Arguments, what Scriptures, what Ordinances do most of all affect you, and to them especially apply yourselves. every man must in this case be his own Physician, and make use of that means that he finds most beneficial to himself. Generally, and for most part, Arguments drawn from the mercy and kindness of God, do most of all melt, and work vpon the hearts of men. Hard to hard, you know, seldom yields, but lay hard to soft, as a flint vpon a featherbed, and it will the sooner be broken to pieces: So when men set themselves to consider seriously of the singular mercies of God, of the meekness of Christ, of the incomprehensible, patience of the Almighty, this, this, if any thing will melt and mollify their hard and frozen hearts, and make them to fall asunder, in their bosoms like drops of water. hail and snow falling vpon the hard ice will never melt it: but if the Sun once sand forth his refreshing rays, and sweetly smile vpon it, it will soon be dissolved by its warmth and kindness; so if when a man finds his heart to be frozen, he feeds his meditations with the consideration of Gods mercy and loving kindness, it will soon thaw and become soft and pliant. But secondly, as you must show your skill in this case of relapse, so you must use all care and diligence for your recovery out of it: be more earnest in the use of the means, complain more against yourself, take notice of, and bitterly bewail the want of your former softness, cry out and say, Oh what an unhappy creature am I, that am thus fallen into this wretched hardness by mine own sloth and remissness! Oh what a good state was I once in? Once the Word was more sweet unto me than mine appointed food, but now I find no good relish in it, no desire after it: once the promises did wonderfully take and affect me: once the meditations of Gods mercy and love would haue dissolved me into tears, &c; but now, alas, for my misery, I am grown to that hardness that nothing stirs me, nothing works vpon me. Thus having seen from whence you are fallen; in the next place repent of your relapse( as the Lord counseleth the declined church of Ephesus) and do your first works: revel. 3. pray as you were used to do, read as you were used to do, confer and meditate as you were used to do, use all Gods Ordinances hearty, earnestly; and if you find yourselves too weak and unable to compass your desired tenderness of heart, then call in the help of others, do herein as the smith do when he hath a very hard piece of iron to hammer& work vpon, if by his own strength he cannot master it, he calls in his friends, he calls in his men to assist him: he smites, they smite, and so by often iterating blow against blow, the work is finished: In like sort, when you desire to subdue your iron hearts, to your own strength, add the aid of others, crave help of your friends, help of your Ministers, &c; you shall easily find, that all you can do, will be but little enough to recover a heart, the second time hard and frozen. Comfort to all such as find by experience a wonderful change and alteration wrought in themselves this way, that can vpon good proof assure themselves, that they are healed of the ston in the heart. It is a wonderful mercy of God for a man to be freed of the ston in the bladder, to haue that removed; but to haue the stony heart taken out of his flesh, and instead thereof a heart of flesh, this argues an Almighty Power put forth for the effecting of this happy cure; surely the finger of God is here, you may safely conclude it, for none could possibly do it but he. dost thou then feel the burden of thy sins? art thou sensible of the least sin? feelest thou Gods authority in the use of his ordinances? hast thou a sympathy and fellow feeling of the miseries of the distressed Saints? canst thou bleed with them, mourn with them, weep over them,& c? This argues a soft heart,& that is a sensible heart. A thing that is soft and tender will easily feel the least prick of a pin, &c: which is not so with things hard and obdurate. So here, those things that other men ieare at, and make a toy of( as it is a pastime to a fool to do wickedly) drive him to God, fill his eyes with tears, his mouth with complaints, &c. Yea, he is sensible of other mens miseries, by the most part little regarded, &c. do you find it to be thus with yourselves, as hath been delivered? Oh bless God for this great cure wrought vpon your hearts, now mollified by the oil of his grace, and with all thankfulness aclowledge, that it is he, and he alone, that hath done it. But here, because many deceive their own souls, with a false persuasion, that their hearts are softened by God, because they find in themselves some kind of softness; wee should show you the several sorts of softness, together with their differences: but this would take up a longer time then is now permitted. And therefore wee reiourne the more full handling of these things, till a more convenient season. Onely this,( for the occasion) wee would speak as an addition to a former use, as concerning the great scarcity and dearth so much complained of amongst us: Take notice of Gods iustice herein and sanctify him in all his proceedings, laying the blame wholly vpon yourselves. These are hard times( it is in every mans mouth) and every thing goes hard, hard: And whence is this, trow you? but from the inward hardness of every mans bosom. Therefore if you would that things should mend with us, you must every man get the ston ston out of his own heart. It is not so much the harness of other mens hearts, that maketh things to be at these high rates with us, but the plague of our own hearts, as Salomon speaketh in his Prayer, 1 Kings 6. Therefore labour to be more melting and yielding to Gods authority, more sensible of his hand, more pitiful and compassionate to those that are poor and necessitous, look about you every way, and see here a pale face, there a naked back, a hungry belly, &c. and stretch out your hand to their relief and comfort. Yea, let ever one of us confess and say; It is even just with God, thus to distress and plague us, that he should make the heauens over us to be brass, and the earth under us to be iron, as he hath threatened, because our hearts are so hard and brazen, &c. In a word, get a pitiful heart, to help them that be in need; and then, when wee are once cured, all shall be cured. Soft hearts will produce soft answers from heaven, soft seasons on earth. OF softness OF HEART. EZECH. 11.19. And I will give them one heart, and I will put a new spirit within you, and I will take the stony heart out of their flesh, and will give them an heart of flesh. YOu haue now often heard what it is that the Lord doth here undertake for his people, viz. that he will make them to be of one heart, that he will give them a new heart, and that he will give them a soft heart. We are now vpon the last of these three: where 1. we desired you to consider what mans heart is when God first looks on him hard and stony. 2. Next, what heart that is, that he bestows on his people, sort and fleshy. The first of these, we entred vpon the last journey, at which time we shewed you, what mans heart is in and of itself. In this depraved estate, wherein now we stand, Man hath a very hard and stony heart: We haue shewed what is meant by heart here in the text, what by stony, what are the signs and symptoms of the ston in the heart, &c. After other uses made of this point, we came at length to a use of Comfort to all such as find in themselves a softened heart, and that God hath wrought some cure vpon their inside this way, bless God for this mercy; for it is he and he alone, that by his Almighty Power can draw the ston out of mans heart, and make it soft and tender. Onely that we be not deceived in the business; there lies on every one of us a great task, that we make a right difference between softness and softness: The differences between spiritual softn●sse and others, as ●. natu●all softness. For you must know that there is a fourfold softness of heart found among men. 1. natural. 2. moral. 3. legal. 4. evangelical or spiritual. This last only is here intended, as being that alone that carries the blessing. The better to distinguish the 4. several kinds of softness, it shall not bee amiss to take notice as some particulars, wherein they differ. And 1. to begin with natural softness of heart, it is in its sphere, and in its own way a thing commendable in a sort: but not as we are to speak of softness in this place; for it ariseth oftentimes from some weakness in the body, and not from strength of the soul. An instance hereof you haue in Rehoboam king of judah, who though he bee otherwise censured by the holy Ghost, yet was he {αβγδ}, a man of a tender heart, as his son testifieth of him, 2 Chron. 13.7. My father Rehoboam, saith he, was young and tender hearted, &c; of a tender disposition, and( as we use to phrase it) a softly man, he was naturally so. Now the differences between this softness natural, and that which we call spiritual, are two. First, natural softness comes vpon us without our endeavour, it costs us no labour: for why? we are born so: but spiritual softness costs a man a great deal of pains; he that gets it, shall know how he comes by it, it will cost him many a Sermon, many a Chapter, many a Prayer, many a tear, &c. 2. natural softness is usually uniform, that is, it ordinarily worketh after one manner, is easily wrought to one thing as well as another. move such a man to go to Gods house with you, he will go for he cannot deny any thing to his friend Carry him along from thence to an ale-house, he is content to follow you, if it be thither too. Bring him to a Sermon, if it be well set on, and delivered with power, he will seem greatly affencted therewith, even to the shedding of tears sometimes: take him at another time to a play, let him see a Tragedy well acted, and he will bee as ready to weep there too, as he was before at Gods house: In short, you may draw him any way, though usually he is more inclinable to that which is evil, then to that which is good; as wee see in the said Rhehoboam. On the other side, spiritual softness makes a man tractable and malleable onely in that that's good. Bring an argument to move him to any goodness, it sways him streight: but in case, a motion be set on foot to that which is evil, you shall find him most stiff against it, most resolute and peremptory. In a word, no man is so easily wrought vpon by a good motion, as he that is softhearted, no man is so hard to yield to sin, to be drawn to wickedness, as he. 2. moral. The second sort of softness is, that we call moral, and this is somewhat more then natural softness: In some people, breeding and Education doth very much to the mollifying of their dispositions; conuersement with the Heathen Sages, and much reading of their moral writings, may somewhat alter a man, and make him better; It is true of Art in this kind that the Poet speaketh. Emollit mores; nec sinit esse feros. It ciuilizeth a man, and makes him tame and tractable: whence it was that that Heathen bringing his child to a Philosopher for education sake, requested him so to order the matter with his son that one ston might not sit vpon another: thereby intimating that he was of a stony and untractable nature, till such time as he should be grammar'd and grounded in philosophy; so that moral softness doth in some sort alter and ciuilize a man; but it differeth from that which is spiritual, thus: First moral softness seldom pierceth to the heart, it goes not deep enough; it oils the face, and smoothes the outside onely, it barbs and shaues over sin( as wee haue often told you before from that author) but doth not pluck it up by the roots, and make an utter riddance of it. This civil softness is like a ripe plum, smooth and soft on the out-side, but open it, and you shall find a ston within, &c. Second, this moral softness hath respect to man principally, indeed it goes no higher lightly than man, being wondrous stiff to motions that come from heaven: it stands more vpon compliments and ciuilities toward men, then it doth on duties to God. If a man of this temper chance to pass by such a friend, and forget to salute him, to invite him home to his house or the like: he is exceedingly troubled thereat; what haue I done? such a one meet me, and I saluted him not, forgot to offer him the courtesy of my house, &c. Thus observant is he in points of civility toward men: But now for God, tis otherwise with him; he can go on from day to day, yea, from month to month; and never salute his Father in the duty of prayer, or in any other ordinance, and yet at this he is no whit troubled. On the other side, spiritual softness, though it will teach one his duty toward man too, according to his education, and make him humble and modest in his behaviour toward every man respectively, yet it stays not here; but is most of all busied about duties of the first table, and is especially troubled for his hardness, rudeness and irreverent carriage toward his heavenly Father. 3. legal The third kind of softness, we call a legal softness, this is somewhat more then the two former: and it is when the apprehension of Gods dreadful judgements threatened or executed, doth break the spirit of a man, melts him with an inward fire, fills him with fears and terrors, &c. The difference of this from spiritual softness is this: First legal softness( if it bee merely legal, and go no further) is involuntary; he suffers indeed, he is smitten and wounded, but it is against his will, he doth not wound himself: he hath some kind of fears in his heart, and legal terrors, but he would fain cast them off if he knew how; In a word, he is merely passive in his softness Contrarily, he that is spiritually softened, is an Agent in the work, he reacheth after softness, he labours it all he can, he prays for it, he is glad and thankful, if he can any way come by it and obtain it, yea, though it cost him some crosses and losses in his outward estate. Secondly, legal terrors break the heart indeed, but do not soften it, the hardness remaines still nevertheless, as it doth in a ston that is broken all to shivers, and yet the hardness is not taken off, but dispersed rather into the several parcels of it: So it is with the heart of man in this respect. The law may fall vpon it with all its weight, crush it, break it, wound it, terrify it, but it doth never melt it: whereas now spiritual softness not onely breaks the heart, but changeth it too; it takes out that which is hard and stony, and puts in the room thereof that's soft and fleshy, as the Lord here promiseth. Thus you haue seen some differences described bewteen softness& softness. Now therfore that we may return to the use of comfort. Doth any man feel his heart kindly broken? hath mercy melted him? hath the love and goodness of God lead him to repentance? doth he find in his heart some love to God, some disposition to bewail and mourn over those dregs, and that hardness that yet still abides in him? Oh bless God for having thus begun to cure you of the ston in the heart, which is a far worse matter then the ston in the reins or bladder. And so wee dismiss this point also Now see in the next p●ace, what it is, the Lord promiseth to bestow vpon his people in place of their heart of ston, I will give them( saith he) an heart of flesh, that is, a tender heart( as Austin somewhere rightly expounds it) a soft and flexible heart, such a heart as is opposed to that heart of ston before spoken of. God bestows vpon his people in their first conversion, a soft and flexible heart. Deut 32.5. They haue their spot( as Moses speaketh) their mark whereby they are distinguished by God from all others, Gods people haue softened hearts. and that is a soft, a fleshy, and a tender heart. lo, this is the point: and this the holy Scripture gives witness unto in many places. Col. 3.12. There this soft and fleshy heart is described by the Apostle to be in all Gods Elect: put on( saith he) as the Elect of God holy and beloved, bowels of mercies, kindness, hu●blenesse of mind, meekness, long-suffering, forbearing one another, and forgiving one another, &c. Hereby the Apostle gives us to know that whensoever God executes his decree of Election vpon any one by an effectual calling of him, he presently changeth his bowels into bowels of mercy, kindness, &c: and gives him a gentle, humble, meek, long-suffering heart. See a like place, 2 Cor. 3.3. Ye are the Epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; and where? not in tables of ston, but in fleshy tables of the heart. And when was this? but then when the word fell in power vpon them, and they were effectually called. And this is it that Salomon also tells us, This softness discovers itself towards God, man, the creatures. Prou. 12.10. A righteous man( so merciful he is that he) regardeth the life of his very beast, but the bowels of the wicked are cruel, they are as it were made of iron and steel, his whole inside is of ston, whence also it is that, Prou. 17.10. he tells us that a reproof enters more into a wise man, then an hundred stripes into a fool. A fool, let a man lay vpon him once, twice, twenty times, an hundred times, he is still one and the same, he regards it not at all, whereas to a wise man, one word of Gods mouth is sufficient to carry him to any good course. moreover, this spiritual softness makes a man haue a tender heart toward man, Ps. 112 5. A good man is merciful and lendeth, he is gracious, full of compassion and righteous. And as it faceth God, and refers to him, it breaks the hart, and makes a man tremble at Gods Word, Esay. 66.2. to this man will I look even to him, saith the Lord, that is poor, and of a contrite spirit, and that trembleth at my Word Such an heart had good josiah, 2 Chron. 34.27. when the Words of Gods Law were red in his ears, his heart thawed and melted within him, it fell a sunder in his bosom, like drops of water, and he humbled himself before God, and rent his clothes and wept: &c. And such an heart had Nehemiah, Ezra, Daniel, &c; who when they considered Gods judgements on the one side, and their own sins, and the sins of their people on the other side, they were even dissolved into tears, as it were, they emptied themselves, and powred out their souls in lamentation and weeping before the Lord. Now for the better understanding of this point, let us open it a little, and show 1. what this evangelical softness is. 2. what's the seat of it. 3. what are the causes of it. For the first of these: softness, What spiritual softn●sse is. as it here stands in opposition to an hard and stony heart is nothing else but a gracious frame of mans heart, whereby it is easily wrought vpon by God, and is apt to work that which is good. So that by this description of softness, it appears to be double; 1. passive, when the heart is apt to be wrought vpon to any good motion, 2. active, when it puts forth itself freely, and is apt to set itself a work on that which is good. Next, the seat of this softness is the whole man; 'tis true, if wee speak of the chief Throne of this grace, it sits eminently in the will, but not onely, the whole man is the seat of spiritual softness: The understanding is made apt thereby to conceive of that that's good: the will is ready to sit down by it, and rest in it: the conscience being checked for the neglect or abuse of it, will check us for the same: the affections will easily turn and stop, and the outward members will concur obedientially, as men speak. Now for the causes of this softness: the Efficient, you see, is God himself; I will take the stony heart out of their flesh, and give them an heart of flesh: it is his work alone. He undertakes it here in our text, and the same you may read, God works this softness in the 1. general conversion of his, 2. in the partial conversion of them after. chap. 36. And he performs it too in the conversion of his children; See it in a few instances. Manasseh had sanguin'd and fleshed himself in blood, for he shed innocent blood very much, till he had filled jerusalem therewith from corner to corner: Yea, he had hardened himself in his sin by very strange courses, for he built altars for all the host of heaven, in the two courts of the house of the Lord. And he caused his children to pass through the fire in the valley of Benhinnom; yea, he used witchcraft, and dealt with a familiar spirit, and with wizards: thus he wrought much evil in the sight of the Lord to provoke him to anger. And yet even this man thus far gone in sin as you haue heard, the Lord softens him, by sending him captive into a far country, casting him into could irons, &c: so that he humbled himself greatly before the God of his Fathers, who made him of a lion to become a lamb, as profitable now, as before he was mischievous. The like you may see in Paul, he before his conversion was even mad against Gods people, going up and down from place to place on purpose to do mischief, to make havoc of the Church, and to bring bound to jerusalem all that called vpon the name of Iesus. lo, this was his errand to Damascus, Act. 9. but God meets him by the way, as he was going about his mischeiuous intendments, vnhorses him, takes him down, holds him vpon the wrack for three dayes space together, melts him with an inward fire, and moulds him anew, in that manner, that never any man since Pauls death, was of so tender and gracious a heart as he was. Such a change doth the Lord make in his people, when he takes in hand to convert them. Neither doth he thus soften them onely at the first, but when they stand in need of a second conversion vpon some particular out-let and out-stray, as you may see in david, who grew miserable hardened vpon his fall into adultery, dissimulation and murder, but God so wrought him afterwards, that he became more soft and tender-hearted then ever he had been before. You haue seen who is the efficient cause of this spiritual so●tnesse, God alone. Now for the matter of it; It is habitual grace infused into a mans soul from above. Saint james calls it the wisdom from above, Chap. 3.17. and tells us further, that it is first pure, then peaceable, gentle and easy to be entreated, full of mercy and good fruits, &c: In a word, God infuseth into the hearts of his people, such grace as maketh them gentle, pliable and malleable every way. For the formal cause or manner, how the Lord softens his people, it is thus: first, he takes the ston out of their flesh, and then bestows on them an heart of flesh. 2. He not onely gives them reasons to persuade them from their natuarall and habitual hardness, but mightily works softness in their hearts: the power of God is exercised in this business, he puts to his hand as well as his mouth, for the effecting of it. Lastly, for the final cause or end, wherefore the Lord thus softens the hearts of his people, it is laid down in the 20. verse of this chapter, that they may walk in his statutes, and keep thy ordinances and do them; that they may comply with him, and so they may be his people, and he may be their God: he hereby brings his people home to himself, takes off the divels brand, and claps on his own, even that Image of his consisting in holiness and righteousness, and so conforms them to his son Christ, that he may be the first born among many brethren. This is the general end, why God softens his people, as hath been said in their first conversion. In particular, the ends are 1. to make them capable of the good he intends to do them, which till then, they are not. To what end should a man sow good seed, if the ground be not softened first, if it be not torn up by the plough, and so made fit to receive it? or to what purpose should one go about to set a stamp on wax that is not softened, and temperd that it may take impression? So here, mans heart must be first ploughed, thawed, melted, made soft before the seed of Gods grace be cast into it: for till then, the word cannot haue any sound or settled impression thereupon: for man hath naturally and of himself a sturdy spirit, a proud heart, such as will not stoop or veil, no not to God himself, till he hath taken it down by his Almighty power, it scorns to learn of man, it is too high for heaven itself. Secondly, God softens the hearts of his people, to make them thereby active in that which is good when mans heart is once grown hard and crusted over, as it were, it is quickly off from all holy performances, as every christian knows by daily exrience: then he would pray if he could tell how; he hears and reads Gods Word, &c; but he doth it very vngainely, untowardly. This God seeth to be the case and condition of his people many times therfore that he may make way to the performing of holy duties with some easiness and delight, he makes their hearts to become soft and pliable. This serves first for examination: Is this the estate of every one that hath right to the new covenant, that he hath a soft and tender heart? then let every man reflect vpon himself, and make trial of his own heart, whether it be a hard heart or a soft heart, whether it bee made of a rock or of flesh? For if a mans heart be hard in extremity, so as that he is yet under the power of hardness, it is certain, that Satan hath set his mark vpon that man for his own; for he writes all his marks and sets all his names in ston, and makes those whom he hath in possession, of a rocky disposition: As on the other side, if a man find his heart softened and kindly humbled and broken within him, he may safely conclude, this is the Lords own doing, the finger of God hath been here, and I am truly one of his. Now therefore, search and try what is written on your hearts, hardness or softness; and accordingly your may be bold to make iudgement of your own spiritual estates: for the estate is, as the man is; the man as his heart is; and that which discerns the heart, is softness or hardness. This seems to be no good argument( may some say) sith it is certain, that a wicked mans heart may bee softened; and on the other side, a good heart may bee hardened: Lord, why hast thou hardened our hearts from thy fear, saith the Church, Esa. 63. Solut. It is true, that the wicked may haue a kind of softness, namely, such as is natural, moral or legal, as hath been said before; but not that softness which we here commend unto you, for this is of another nature, as hath been shewed already. All those former softnesses be either involuntary, a man is merely passive in them, or else they thaw on the wrong side, as we may say, for they thaw not toward God, but toward sin, and towards man: But now spiritual softness melts the heart the right way, makes one tractable to that which is hood. No man is so peremptory, so set downne, so resolute against sin, as he that hath the softest heart: for ever the more soft, and easy to be entreated by God, the more hard he is and opposite to a motion unto evil. Try thyself therfore by this mark, if thou haue an hard heart against sin, if thou haue a face to put off a motion that's made to that which is evil, and that tends to the dishonour of God; if on the other side, thou be easy and apt to any work of piety, to any work of mercy, to any work of Iustice, &c: if thou be tractable and facile this way, thy softness is a spiritual softness, and such as no wicked man can ever attain unto. And for the second thing objected: that the godly themselves are oftentimes hardened by the deceitfulness of sin, &c: we grant that also to be a truth; for though Gods people are cured of the ston in the heart at their first conversion, and some measure of softness infused into them, yet still there remain some dregs behind of their old disease; so as they feeele a kind of hardness still vpon their hearts, and if they be not wondrous chary, these dregs will congeal, another ston: but yet withall, we must tell you that ther's a great difference between hardness and hardness, in party and party: for there's 1. a hardness reigning, and such is that in the wicked, who are under the power of it. 2. hardness subdued and mortified, and such is that of Gods people, who could be content with any pains, with any cost to haue it removed, and do therfore travell with themselves, and do their utmost endeavour to get it off: or if at any time the Christian be under a temptation, or a desertion, so as he cannot feel his former tenderness, yet he contents not himself with that estate, but is restless and unsatisfied, he blesseth those Saints, that haue soft hearts, as he sometimes hath had, and would give all the shoes in his shop( as we say) that he might so haue again, What a Saints hardness is. In short, the hardness of a seruant of God is but partial, and not throughout; it is but gradual, and in some degree only; it is but occasional, and for a time: wee'll explain it unto you by this similitude. There's great difference between the hardness of ston, and that of water congealed and frozen: This latter hardness indeed may bee so great, as that a man, nay, a beast may go over it in safety, but yet it is not intrinsical to the water to bee thus hard, but onely occasional: for let but the heauens look chearily, and the sun smile vpon it with its beams and warmth and it will soon dissolve again and return to its own liquid nature. But now it is far otherwise with a ston: for let the sun shine never so hot vpon it, it melts not, it yields not, nay, it is made much the harder by the often striking of the sunbeams vpon it. And so it is here: The wicked man hath the hardness of a ston we thin him and therefore let him enjoy never so many mercies, he is no whit moved the more to amend his life, let God speak to him, let him smile vpon him, let him frown vpon him, all's one to him, nay, he grows every day under the best means more hard and impenitent. Contrarily, the faithful Christian howsoever like water, he may haue an ice vpon him for a time, and so contract hardness, yet bring him to the word and ordinances a while, let God shine vpon him once again with the light of his countenance, and he will melt presently, he will thaw, and recover his former tenderness, you understand me, I say no more to that. These rubs being thus removed out of the way, and our way smoothed, as it were, we now proceed in the use. The evidence, you see, remaines still very right and sound, if our hearts be spiritually, rightly, kindly melted, we need make no question of it, but that we are in special covenant with the Almighty. How shall we certainly know, that wee haue these hearts of flesh, this spiritual softness here promised? look to these two things. 1. what patients you are towards God. 2. what Agents toward God and men, and accordingly make right iudgement of your hearts, For the first, if you be spiritually soft, More signs of true softness. you will easily yield to God, and be wrought vpon by every of his attributes, his power will awe you, his iustice fear you, his mercy melt you, his truth move and affect you, yea, cause you to secure and repose yourself thereupon, committing yourself to him in well-doing. And as his attributes will work on you, so his word and every part therof will make impression vpon you, his precepts will bind you, his promises melt you, his threats affright you, &c. The like we may say of the works of God. If you be spiritually softened, corrections will melt you more: a true Christian yields and submits so soon as God begins to reckon with him, and to shake his rod: And as crosses, so mercies much more affect him, and make him come in, indeed, he hath not a face to stand out against God when he hath tasted of his bounty. And as the works of God haue their work vpon him, so he is very sensible of the contempts that are cast vpon God. The reproaches of them that reproached thee, are fallen vpon me, saith david. If God be dishonoured in his name, dishonoured in his ordinances, dishonoured in his seruants, this galls and peirces him to the heart, as much or more then if himself were wounded, reproached, 'tis here as in all other relations, though the entity be not great, the efficacy is much, the husband is wounded most in his wife, the father in his child, the Christian in his God. Secondly, if you would be sure you are rightly softened, observe what agents you are toward God and men: for there is an active softness in every one of Gods people. Art thou still calling vpon, and stirring up thyself to take hold of God, with awake o my soul, &c; Lord, quicken me by thy spirit,& c? art thou still lifting at the ston that thou feelest in thine heart, and wouldest fain be more affencted with God& enlarged toward him? dost thou continually travel with thy hart this way,& c? lo, here a Dauids( that is a softened) heart. again, hath this softness of heart an influence into thy outward man, and doth it order thee towards others? Art thou soft in speech? hast thou a tender hand to help those that need thee? canst thou bleed in other mens wounds? be hungry in their staruings? shudder and shake in their coldness and nakedness? &c: lo, here a Iobs,( i.) a softened hart. add one thing more to the former: the more soft any one is toward God, the more he stiffens and obstinates himself against sin. Such a man makes a covenant with his eyes, as job did, indents with himself, yea, takes an oath of himself, as david did, I haue sworn and will perform it: That I will keep thy righteous judgements: And again, Away from me, ye wicked; for I will will keep the Commandements of my God. Now therefore, that we may sum up all in one: If you find such a tenderness in your hearts, as that you are easily wrought vpon by the attributes of God, by the word of God, by the works of God: If the contempt cast vpon God do wound& pierce you to the quick; If you call up your hearts to be yet more in love with God, and do condemn and rate them because they be so dull and slow: If you carry tender bowels of compassion toward others that be in misery so as you can mourn with them, die with them, suffer and bee afflicted with them every way, then there's true tenderness, there's this heart of flesh here promised: which if you find in yourselves, see great cause of thankfulness: if not, your next work must be to seek out and inquire after it, &c. THat grace which the Lord here undertakes for his people, is described unto us from all the causes of it. For the matter, first, it stands in the goodness of the heart: Now the heart is then said to be good, when it is made one heart, a new heart, a soft heart. Secondly, for the manner, how it is wrought, God will give it unto his people, and put it into them. Thirdly, for the author, it is Gods self, I will do this for them. Fourthly, for the end of all this, it is that they may walk with God, and hold communion with him, as it lowes, vers. 20. We are yet vpon the material cause, and now are come to the last thing therein promised, and that is a soft heart; what mans heart is by nature, we haue seen already, it is a heart of ston, a very rock: what God makes it, we haue now in hand. The Lord bestows vpon all his people a fleshy and soft heart. Wee haue shewed you what is meant by softness, together with the seat and the causes of it, &c: we came to the application of the point, and for present made onely one use, and that was of Examination, every man to make trial of his right to the covenant, by the trial of his own heart whether it bee hard or soft: And for this look what patients you are toward God, what agents toward God and man, &c. For if the heart be soft, it will be easily wrought vpon to God: every attribute of God will work on it, every Word of God will make impression vpon it; every work of God affect it, every contempt that falls vpon God, falls vpon it, and makes it bleed. And for the active part, see what freeness of heart you haue to serve God and walk in his ways, what tenderness toward the Saints, what mercy toward the miserable, &c; what earnest desire to press forward and to put on others. We come on now to show you signs of an heart that's hard in extremity, signs of unmortified hardness. that's under the power of hardness. And 1. of hardness toward God. 2. toward men. For the first sort, you may see them all set down and couched together by the Apostle, Ephes. 4.17, 18, 19. This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk in the vanity of their mindes, having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart, who being past feeling, haue given themselves over to lasciviousness, to work all uncleanness with greediness: Out of which words these signs of an hard heart may be gathered. First, vanity of the mind and understanding part: when the mind is void of saving light, void of conviction of faith, of humility, and those other graces as usually are lodged there, and should soften it. Neither is there onely an emptiness of needful graces, but something positive in the mind of such a man, for he hath his understanding darkened, saith the Apostle, and is estranged from the life of God through the ignorance that is in him, that is, him mind is stuffed up with pride, unbelief, self-conceit, selfe-deceit, and all manner of presumption and wickedness: Thus when the mind of a man is void of all saving grace, and stuffed with pride, ignorance, &c; it comes to congeal a ston. Secondly, for the heart whereby he understandeth the will and affections, he gives these two signs of hardness in those parts. 1. that they are estranged from the life of God, that is, from a godly life, they not onely are strangers to it( for so all men are naturally) but estranged, that is, an enemy thereunto, as the Apostle expounds it, Colos. 1.21. You that were sometimes alienated and enemies, &c: 2. that they are not onely set against good, but seared, and senseless in that which is evil, being past feeling, saith the Apostle: so that a man that is thus hardened, sins, and perceives it not by himself, sin drops from him, and he is not ware thereof, a world of guilt lies vpon his conscience and he feels it not, shrinks not under it. These be the symptoms of an hardened will. To these the Apostle adds other signs respecting the out-side, for a mans walk and conversation. 1. Such a one as is thus hardened, he resigns himself over to his lusts, he gives himself up to lasciviousness; he hath no power at all to resist any ill motion, &c, and as he is facile to evil, so he is obstinate to good, as wee haue shewed before. 2. As he cannot say nay to any sinful motion, so he cannot satisfy himself in sin, he commits it in despite of all admonition with a great deal of greediness, he works all uncleanness( saith the text) with covetousness, as the original word signifies, he covets sin as much as any earthly-minded man can covet gold and silver: These be the notes of an heart under the power of hardness, in respect of God. The signs of an hard heart, as it refers to man, are set down together by the same Apostle, Rom. 1.29, 30, 31. where he describes a man given up to his own affections, and to a reprobate mind, and in that respect hath Gods curse, at it were, under seal. First, they are filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness, full of envy, murder, &c. A man that is under the power of hardness, makes no bones of any sin that lies in his way, he can swallow them down easily without remorse, he can digest iron, and never strain for the business. Next, he is an inventor of evil things, for not satisfied with other mens inventions of evil, he studies how to discover new plots and devises, how to find out new mischiefs, whereby to vex mankind. Thirdly, he is disobedient to parents, and to all authority. Let magistrate, minister, father, mother, and all the friends in the world fall vpon him to aduise him for his good, he stands inflexible, he knows no more how to yield then a very ston. Fourthly, he takes all that's said or done to him for his good, in evil part, he receives that with the left hand, which you offer him with the right, being without understanding, he conceives not of your good will in advising him, but interpretes it as an act of pride in you, of busy-bodinesse, of vncharitablnesse; he makes no good construction of any counsel you shall give him. Lastly, he is vnsociable, implacable, unmerciful: he can give nothing when he looks vpon the miserable, nor forgive any thing, when he looks vpon an enemy, &c. These are the marks of a man that is under the power of hardness. Now what remaines but that we put ourselves vpon the trial, and judge whether our hearts are hard or not. If we find in ourselves such a mind, such a heart, such a disposition and conversation, as these two places haue described, 'tis in vain altogether for such to lay claim to the covenant of grace, for these haue made a covenant with death and with hell It is in vain for such to pray, Our Father which art in heaven, for they must own a father in hell, this being the very guise and disposition of the devill himself, for he is a rebel, he is unmerciful, he is implacable, insensible, committing sin with greediness and delight. Neither let any such man call the Church his mother, but some Tigresse or Rock rather, as the Poet speaks of him, &c. For God gives unto all his children a soft and tender heart as here in the text. Since this is an infallible note of a child of God, to haue a heart of flesh, if ever you would prove that you appertain to him, make it good to yourselves, that you haue a heart soft and tender: This is to be followers of God, as dear children. he is so excellent in himself, that he is beyond all passive softness, but actively he is soft, kind, tender, gentle, easy to be entreated, full of bowels of compassion, &c. And if you will call God Father, you must look that you haue a heart like unto him. again, Christ is both ways soft and tender, the rebukes of his Father fell vpon him, he wept over others hardness, he groaned in the miseries of others, and shewed himself most ready to tender and commiserate the afflicted, and to help them out in their streights and exigencies. If therefore you will prove Christ to be your head, you must be like-minded, as he was. again, wheresoever the holy spirit comes, he turns the tables of the heart, and makes them of ston to become flesh: And the fruit of the Spirit is in all goodness, &c. Eph. 5.9. If therefore you will prove yourselves Temples of the holy Ghost, make good you haue a soft heart: All Gods ordinances tend to soften us, and if we be right, will certainly work some softness in us: Yea, all Gods people( when they are themselves at least) and all that do any way come near them, and dwell in their Sun-shine, are soft and tender hearted, as Benhadad could say of Ahab, who lived onely within the smoke of the Church, as I may so say, that he was a merciful man, &c: So that if you would prove God your father, Christ your saviour, the Saints your bretheren, &c: you must labour after a soft heart. What can wee do toward it? it is not in our power to soften ourselves. True: but yet it is in our power to harden ourselves, to add a further hardness to that we haue all by nature: What man must do toward the softening of his hea●t. Here, therefore, take heed that when God speaks, you stop not your ears, when God shines vpon you, that you shut not your eyes, that you wink not hard with the Pharisees; do not receive the grace of God in vain, do not future your repentance, nor make delays, when called to amendment: you must not obstinate yourselves in sinful courses, and when God seeks to reclaim you, get not objections to oppose to his counsels, seek not evasions, and arguments against your own good, but when the word finds you out in your sins, take Gods part against you selves, stablishing your hearts in the assured truth of all the promises of God, of all the threatenings of God, &c; say to yourselves: This is the Word of God that is delivered; and he is truth itself, and therefore all these things will surely fall vpon me, unless I make a timely use of that I haue been advised. This you may do all, and this you must do, if you desire to be softened, at least you must be of Pauls disposition, 2 Cor. 13. we can do nothing, saith he, against the truth, but for the truth: so here, you must do nothing against God in the work, but pled all for him; strengthening and furnishing yourselves with arguments, to make yourselves beleeue that it is God that speaks unto you, that he is in good earnest, and means as he saith, &c: and not to pick out arguments to ward off Gods stroke, and to put by that's spoken, so to stiffen yourselves in a course of sin. again, you must present yourselves before the Lord in his ordinances, if you intend to be softened: for you must concur as subiects( as wee haue often told you) you must tender yourselves to God in the means of Grace, applying the word to yourselves, for that hath the power of an hammer( as the Prophets calls it) to break the stony heart into shivers, and the property of fire to melt it, when it is broken: Ierem. 17. In which respect also it is compared in holy Scripture to the former and latter rain, the nature whereof is to soften the earth and make pliable: And so will the word of God the hard and stony heart of man, if we do not ward off the blows of it, but gather and apply it to our own consciences. But the main thing is here, that ye set faith awork: Consider that God hath entred into a covenant with thee, even a covenant of salt, he hath brought thee into his house, sealed up a covenant with thee, and that not once onely in the Sacrament of baptism, but often in the Lords Supper, &c. Therefore take to thy sel●e words, and come before him, and say, Lord thou hast promised, nay, thou hast sealed it up to me by covenant, that thou wilt take away this could, this frozen, this hard heart of mine, and give me instead thereof an heart of flesh. Now sith it is thy covenant, stand I pray thee, to thy word, stand to thy hand, stand to thy seal: Thus if you do, he will show himself to be no couenant-breaker, he will surely fulfil his Word. Next, look wishtly vpon Christ, if you would be softened. The Poets tell us of some that transformed such as beholded them, into stones: But if we cast our eyes vpon the Lord Christ, of stones we shall be turned into men, of hard, soft and fleshy: If wee but look on this sun of righteousness, our frozen hearts will melt within us, you may read in Zach when they looked vpon him whom they had pierced, they mourned over him, as one mourns for his onely son, chap. 12.10. If therefore you would bee softened, think much and often vpon the sufferings and passion of Christ, steep your thoughts in the blood of the lamb, and this will dissolve your ston and make you relent, when you see a man carried to the place of execution, and behold, how ruefully he looks, and what moan he makes, though he be a malefactor, and it is just vpon him that he suffers, yet the very sight of him will work vpon you, and even cause your bowels to turn within you through pitty and compassion: How much more then must you needs be affencted with sorrow to see Christ, as he is crucified before your eyes in his ordinances, to look vpon him, as an innocent person suffering death, and for your sakes too; Gal. 3.1. yea, done to death for us, and brought to his end for our transgressions, &c. Oh stand while and behold, how he was attached, how he was condemned, how he was executed for me, for thee, for our offences, our transgressions: this will surely wound, this will deeply affect thy heart; especially, if we shall consider his infinite love in sealing us a pardon with his own blood. This apprehension of mercy in God through the merits and sufferings of Christ will be very available to soften and melt our hearts. Haue not you seen a malefactor go with dry eyes to the place of execution, but return again weeping and full of tears? whence was this? The apprehension of Iustice and no mercy shewed him by the Magistrate, makes him hard and desperate at his going thither: but if being now vpon the three, and looking for nothing but that death he hath deserved, there bee brought him news of a pardon beyond expectation and desert, this makes him melt and relent at the consideration of the Kings goodness and his own vngraciousnesse: So here, when a sinner looks onely vpon the law, vpon God, as a judge; or vpon the word, as written in letters of blood, it makes him fear, it makes him despair, it makes him even ready to fly in Gods face, and to tear in pieces the sentence of death written against him: But bring him to Christ, and there let him see God reconciled unto him, through his death, and an offer of free mercy made and applied unto him: Lo, this melts him, this wins him, this takes him off from a peremptory course of sin, and renders him pliable to that which is good. Therefore dwell, dwell much on the passion of Christ, and see his love to your souls, if ever you desire to be softened. Lastly, exercise the gifts that God hath given you, blow up your sparks, awake your sleepy habits, but especially, these of faith and love, for these do solvere gelicidium( as one speaks) melt and thaw our frozen hearts. Action breeds heat in a could body: And running water is nothing so apt to frieze, as that that stands still: so that man that's ever in action, renewing his faith, setting on work his love, &c; shall bee sure to keep his heart in warmth, and to retain some degree of softness. Comfort to them that can find in their hearts any measure of softness, if it be of the right stamp at least( that is not natural, or merely moral or legal only, but evangelical and sprirituall) they are happy men, as those that haue right to Gods special covenant. Alas, what comfort is this to me, who find in myself still a great deal of hardness, and that I am little or no whit affencted with the mercies of God, with the Word of God, with the executions of God, with the miseries of the Saints,& c? what shall I do in this case? How comes it to pass that thou findest this by thyself? Corruption discovers not corruption, death is not discerned but by life; could but by heat, hardness but by softness. He that feels this ston in his heart, groans under it, prays against it, and withall applies himself carefully to the means of softness, this man hath a soft heart in a measure, and if he continue to wait vpon God in the use of his means, he will surely soften it more and more. Oh but here's my misery: I can weep abundantly for other evils that befall me, but in the matter of sin, I am as dry as a ston, I cannot bring my heart to weep over Christ? But dost thou judge thyself for this hardness of thy heart, dryness of thine eyes,& c? Solut. some men cannot shed tears, as others can, by reason of the temper and constitution of their bodies, &c. But the matter lies not so much in shedding of tears, unless it be those inward tears, as Austin calls them, deep sighs and groans of the heart: As for those outward tears,— Lachrymae simulare docentur. Many men can counterfeit tears at pleasure, as one saith. Besides, some grief is bigger then tears, and above them, as in that father, who when he saw his own son lead forth to execution, he was so overcharged with grief, Aristitl Rbet●. that he could not let a tear, but at another time, when he beholded his friend brought to beggary, he wept abundantly. This latter was a thing under tears, that former was above tears; there, all the grief went inward, but here, outward. And so it fares eftsoons with a Christian; sometimes he is so surprised with sorrow for sin, so confounded at the sight of his own vileness and Gods deserved wrath, that he is not able to shed a tear, or make his moan to God, and sometimes he can again, &c. The matter is not much, if his dryness proceed from his natural temper or complexion, or if he can groan unto his God in spirit, if he can entertain that rational sorrow, wee haue sometimes told you of, though he cannot vent himself in passionate sorrow for his sins, as he desireth. Oh, but yet still my hardness continues with me; Solu. Apply thyself to the means still, and thou shalt be helped. And here remember for thy comfort, thou hast more strings to thy bow then one left thee in the words of this text, say, thou hast not yet that soft heart here promised, yet see if thine bee not one heart, whether thou hast not pitched vpon God as thy chief treasure, whether God be not all thou desirest in heaven and earth: see secondly, whether thou hast not this new spirit here promised: So that thou art changed from that thou hast been heretofore, &c. If thou find in thyself this oneness, this newness, in any measure, then though thy heart be not yet a soft heart, or not so soft as thou wouldest haue it, he will in time give thee that too, if thou be constant in using the means. And I will give them one heart. &c. HItherto of the material cause the of grace of Sanctification, wherein having stood overlong, wee will make you amends with brevity in the rest follows next to speak somewhat of the Efficient and formal cause, both which wee will put into one, and so handle them together; I will give them one heart, &c. I'll do't, 'tis God you see that gives his people one heart, a new heart, a soft heart, he bestows vpon them all grace from the beginning to the end. It is God alone, that from the beginning to the end giveth his people all sanctifying grace; he begins it, he continues it, he perfects it, he crowns it: he is the Alpha and Omega, the author and finisher of all our spiritual goodness. In the proof of this point, the holy Ghost is very punctual. The whole work is ascribed to God, 1 positively Iam. 1.17, 18. every good gift, and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning; Of his own will begat he us, &c. Note here 1. the thing, goodness, perfection, all that tends to perfection, and to amend vs. 2. Note the author and fountain, it comes from above: how is that? from the Father of lights( saith the Apostle) which is in the Church, what the sun is in the world, here's the original. 3. Note the continuance: with him there's no such alteration, as with the Sun, no variableness nor shadow of change, no omission, no intermission. 4. Note the motive, it is a gift proceeding from his own will, verse 18. This comes home to all, chiefly for the beginning of Grace. add 1 Pet. 5.10. which is as full for the accomplishment of Grace: The God of all Grace, who hath called us to his eternal Glory by Christ Iesus, after that ye haue suffered while, make you perfect, stablish, strengthen, settle you. Note here, the work desired and undertaken, and the workman. The work is confirmation of grace to the end, set forth in a gradation. The worker is God, who will perfect them to the last. And why? 1. he hath already called them. 2. to partake of Christs eternal glory. 3. he is the God of all Grace: Of grace preventing, grace regenerating, grace confirming, crowning all. Thus positively 'tis proved. 2. This is delivered exclusively also: The holy Ghost thought it not sufficient to ascribe all to God, unless withall, he did expressly deny all to man. Thence those Scriptures, job. 15.4. without me( a new roote, a quickening head and Spirit) ye can do nothing, Vid. August. Epist. 106. Pauli Rom per totum. and what less then nothing? again, what hast thou that thou hast not received? And if in more common gifts of the Ministry, the highest of ministers, Apostles, and the chief of Apostles, Paul his sufficiency reacheth not to a thought, 2 Cor. 3.5. what then can we do in matters of that life, whereto we are dead, Eph. 2. Surely, if God be the God of all grace, a creating God, and cause of all, then Man is cause of none: If all and every grace come from above, then none from below. If we haue no more then we haue received, then we contribute nothing toward it. Indeed the Apostle might well say, the God of all grace: for grace can haue no author, but God; who works it out of nothing, and onely vpon his own motives, being first and freest, and were any creature able to derive grace for any other head, in that respect, he should be absolute and independent in regard of God, and owe him no service with his grace, as I owe no rent or homage to that Lord, of whom I hold no benefit, and from whom I derive no title: But there's no grace but it ties me to God, and I am bound to honour him with it, therefore I receive it from him, for what's for him, is of and through him, Rom. 11. ult. But this will not be face to face denied, let's a little more nearly look vpon this truth, and consider the particulars that accompany it. That God is the universal cause of all good natural& spiritual, is in word acknowledged, Pelagius will not deny it, onely the dimensions and motives haue been doubted of. Therfore, view this work of grace in the depth, breadth and length of it, and then come to the moving cause: The manner and measure and motives in this work are considered. For the greatest enemies of Grace haue ever yielded grace in mans renewing; but what grace? A preventing grace, a revealing grace, a propounding, persuading grace. This is a grace, but is this all? Doth God onely lay before us divine truths, and give reasons, why we should follow them, and so work grace onely as a moral Agent? No, he not onely persuades and illightens a man, but passes also an act of power vpon him, he puts grace into him, he puts his hand into the bowels of a man, and pulls out the ston first, and then puts softness in the room thereof. A moral agent conveys no real effect, as when I persuade my child to learn, I do not with those words make him learned: But God works some thing in us, and some thing permanent: Therefore, the Apostle resolves it into the power and mighty power of God, and great and exceeding great, even that whereby he created the world, and raised Christ from the grave, Ephes. 1 19, 20. That ye may know( saith he) what is the exceeding greatness of his power to vs-ward who beleeue according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in heavenly Places. Did God onely persuade Christ, to rise or the world to be created? No, but he put forth his Almighty power for the effecting therof, and so stands the case here. again, if God did onely concur as a moral cause, then man should bee more an agent in his own salvation than God. For a moral cause is reduced stil to a higher cause, and is not the chief cause of the effects, but a moving cause onely: As when I stir a man up to works of mercy, the motion is m●ne, the act his: So then, if there bee no more in it, man is the chief cause of grace, of salvation, of all; God but an inferior mover. again, the divell persuades and iniects ill motions into bad men: Is God no further the author of mans grace, then the divell of mans sin? If so, then as man is justly reputed the chief cause of his own ruin, notwithstanding the divels persuasion; so good men should be the chief cause of their own happiness, notwithstanding Gods persuasions. This were horrible to say, yet Bellarmine compares them thus, God puts in good thoughts and desires, as the divell doth evil imaginations and lusts. Lastly, if God onely persuade, what's his work more than mans, than the ministers; between which, the Apostle makes so wide a distance? They may persuade to grace, &c. But God doth it in better manner: This is but magis and minùs, Solu. a difference in the degrees onely of working: But God doth more then so, intùs suadet, intùs docet, as that Father said, there is an inward work of Gods Power vpon the heart, whereby he makes us capable of his own reasons and arguments. God doth more then stand without door to knock at mans heart, and persuade him to be saved, he changeth him inwardly, and works him to conversion, he translates him powerfully from death to life, &c. Thus for the depth of this work of grace: Now for the breadth and extent how far goes it. Truly all inward work was not denied by Pelagius, is not by the Iesuites: They yield a work vpon the understanding, enlightening that, a work also vpon the affections inviting them, but the question was and is about the will, what work God hath vpon that? Pelagius distinguisheth between the power of willing, and the first and second Acts of will. The power he ascribes to God, he hath given us that faculty which is free, yea, God awakens the will, saith he, but the act of willing is mans. And this is the same( I trow) the Iesuites teach: Vid Bellar. do ●ib. arb. look what a lightsome object is to the sight, that grace is to the will: A man hath an eye and a seeing power, but seeth not actually without light: So a man hath some power of will, but acts it onely when the grace of light is presented. The will then is bound up, till the understanding and affections be wrought vpon, &c: But this I wave, 1. there's no such power in nature, for the heart is extremely corrupt, Gen. 6. In our flesh dwells no good thing. Rom. 7. and that which is born of the flesh, is flesh, jo. 3. The natural man neither is nor can be subject. Ro. 8. This is either a natural and fatal impossibility(& that's Manichisme) or moral, and then the will is impotent( willingly I confess yet) impotent: And either original sin spread not over the whole man, or else it taints the will too indeed that most, which is the immediate princ●p●e of moral acts, so I should think, but I love not brawls and disputes de modo. Secondly, not onely the power, but the act too is from God. 1. the word is clear, Phil. 2. he works in us both to will and to do, &c. 2. else man should do the better part of his salvation, for act is more excellent than power. 3. then mans will is the principal cause of his good, not grace, which onely sets the scales upright, the will sways them. 4. then God doth no more for Peters conversion than Iudasses, for both haue sufficient grace( according to the Iesuites tenets) to convert. 5. the covenant is for act too, Ezech. 36. And here's the difference between the two Adams. 6. then mans salvation and calling depends not on Gods power, but mans will, contrary to Rom. 11. For the length, see the bounds 1. where it begins, God gives the first grace, the birth of it, joh. 3. Iam. 1. 2. as he puts ●i● fear into our hearts, so he keeps and perfects it, how long? to the last, he never repents, but proceeds till he hath brought iudgement into victory, the will into dead: Ther's some interruption for degree, but no entire intermission or excision, no dying the second death, such shall never see death, they are past it, Christ lives in them, and because he lives, they shall live also, 'tis his own conclusion, joh 14. Now secondly, for the moving cause, whence it is that God gives grace, Pelagius said, that grace is given secundum merita, according to mens good behaviour to God, and so the Iesuites hold much what to like purpose, Vid. Becan. they haue dreamt so long of a preuision, that they thrust it at length into predestination itself. But may Paul be believed. Phil. 2.13. It is God that worketh all of his good pleasure. And of his own will begot he us, Iam. 1.18. And he hath chosen us, &c: according to the good pleasure of his will: And, evenso, Father, for it seemed good in thy sight, Matth. 11. And here in the text, I will give them one heart; I, is emphatical and exclusive, I and onely I. And, not for your sakes do I this, saith the Lord God,( in a further explication of this covenant, Ezech. 36 32) be it known unto you; be ashamed and confounded for your own ways, &c. The only motive then is, because it so pleaseth him, we can go no further, we know his proceedings are reasonable, but it becomes us to stay here, the rest we shall know at last, as Austin speaks in one place. These truths we shall do well to beleeue; the objections made by Iesuites, we onely touch vpon. 1. If it be thus( say ●hey) then man shall not bee the Master of his own acts, but God shall be said to beleeue, repent, &c: man shall do nothing, but all shall be resolved into God. 1. The denomination is from the subject and formal and immediate cause. May not man bee said to understand, though God do powerfully enlighten, or to hate, love, &c: They yield that God worketh vpon the understanding and affections, and yet, man understands and affects, and why should not the same be true of the will too? August. de gra.& lib. arb cap. 61. 2. God works all things 1 in us and then by vs. He prevents and acts us, and then we work under God. he works not in us as brute instruments( as the Iesuites report us) we will, when we will, but the question is, whence we will, &c. But then, what need exhortations or other means: True, if God onely wrought, and did not persuade too; but the council of Trent can speak to this point. The word shows, what our power was, our duty is, our prayer must be. And Bellarmine, who makes the objection elsewhere, makes an answer; for when the like is said against predestination, Lib 2 cap. 15. de lib &c. he can then say, that predestination doth not deny, but confirm exhortations, because he prescribes means for attaining the end. This takes away all merit, all praise, from man: Solut. None, but what's divine, and 'tis mans happiness, if he can carry it home and place it where it is due. This takes off all endeavour? nay, this quickens our care and endeavour, if St. Paul may be heard. Phil. 2.13. Therefore we must work out all, because we depend vpon God for all, saith he: but we haue held you overlong, and therefore must needs adjourn the application and uses to the next time. So much for the doctrinal part, as the Question lies betwixt us and Iesuites, as for private differences betwixt modern divines within themselves, the best answer that my ignorance can make, is silence. The ninth SERMON. EZECH. 11.20. That they may walk in my statutes, and keep mine ordinances and do them: and they shall be my people, and I will be their God. WE haue already dispatched the inward causes of the grace of sanctification, and haue spoken something of the matter here promised by God, of the manner how he will perform it, we haue yet somewhat to say also of the external causes. The Efficient is God, as hath been said, the final is in this verse, and that's double. First, the immediate end, and that is conformity with, and subiection to Gods Law; that they may walk in my statutes, &c; The next is the utmost end, and that is, communion with God by virtue of the special covenant, here in a measure, and hereafter in all perfection. And they shall be my people, &c; touching the manner of Gods working, we will take it in, as we prosecute the external causes, first then, for the efficient, he that works all grace from the beginning to the end, is God; I will give them one heart, and I will put a new spirit, &c: and I will take the stony heart, &c. Lo, he claims this as his sole work, and his onely privilege, to put grace into the soul. The point that from this ground wee commended unto you the last journey, but had not time to finish the uses, was this. That God is the Author and finisher of all grace in his people from one end to the other: he begins it, he continues it, he crownes it, he perfects it. This is a point not much denied in words by the greatest Aduersaries of grace that ever lived. All the difference is, 1. in what manner God bestows grace. 2. in what measure. 3. vpon what motives. For the manner; God works grace, not onely by propounding to his people a way of grace, nor onely by persuading them to use such a course as whereby grace is feisable, but he hath a further hand in the business, for he creates grace and infuseth goodness into mans soul, whence it is that Saints endowed with grace are called the work of Gods hands, Esay 19. ult. And the Apostle tells us, Ephes. 2.10. that we are his workmanship created in Christ Iesus unto good works: Yea, the Lord puts forth in this work that his greatest power, whereby he made the w●rld, and raised up Christ from the dead, Ephes. 1.19. So that he doth more here then man possibly can do: for he not onely persuades his people to goodness, but removes all impediments and subdues the spirits of men, and so makes them capable of that grace he means to give them. Secondly, for the measure, wee told you that God not onely works vpon the understanding of a man and his affections, to enlighten the one, and to invite the ot●er, but he hath a work also vpon the will, for he takes out what's amiss therein, and puts in what's wanting. Neither doth God onely work in his people a power of willing, but the very act of it also, for even the {αβγδ}, saith the Apostle, the will as well as the dead is of God, Phil. 2. And indeed the acting of the will of man is more than the giuing of him a power onely to will: for if the act of his will were left to mans self, man should do the more noble part of his own salvation Therefore, you must know that God hath a powerful and effectual influence vpon the will of man, as well as vpon any other power of his soul: And to speak truth, there is nothing in mans soul that is more out of order then his will, how and whence I dispute not, so long as the thing is yielded. Thirdly, for the motive whereupon God gives his grace to man, there is some difference. The question was of old, what moved God to give grace to his people? Pelagius answered, that he gave secundum merita, according to a mans good carriage, and behaviour toward God, but the Apostle answers otherwise, of his own free-will he begat us by the word of truth, and in another place, he resolves all into the good pleasure of Gods grace, Eph. 1. per totum. Is this so, that God alone worketh all saving grace in his people, he begins it, he continues it, and he consummates it? then if ever you mean to haue any true grace for yourselves or yours, direct your eyes and your journey to God, he alone gives it, 'tis his prerogative, and none other can do it for you. It is true, that all other blessings besides this come from God, but not so immediately as grace doth. If a man want money, friends may supply him; if he stand in need of counsel, the Lawyers may help him; if physic, there be those that can do him ease; but if he want power to subdue any corruption, grace to do any duty answerable to his profession and calling, it is God alone that can furnish him therewith. 1 Pet. 5. He is the God of all Grace, as Peter calls him, and he gives it in his own ways, and no otherwise. To him therefore, you must haue recourse, if you would haue grace for yourselves or friends. Where shall we find God? and when? He tenders himself in his own ordinances, in his own word and ways, there he is to be found, and there you may expect to receive grace from him. And for the time, then he is to be found, when he offers grace in the preaching of the word, for then, he even sues and seeks to you not to receive the grace of God in vain. Now therefore, whiles the door stands open, and God brings unto you the Word of his grace, submit yourselves thereunto, and wait till such time as he will please to speak life into your dead hearts, and to work grace in your profane souls. If man be so impotent and helpless in himself, as you made him the last day, how is this in mans power to do as you would haue us? Though it be not in the power of a man to do any gracious cts of himself, Solut. yet it is in his power to apply himself to the use of Gods means, as to come to Gods house, to set himself under the minister, to hear what is delivered, to apply his understanding to that he hears, to consult, to compare, and so to see what agreement there is between the written word of God, and the things delivered, &c. Now therefore, when God gives you eyes to see withall, you must not wink, and since God hath given you ears, you must not stop them against his word, you must not seek how to cavil and object against that you hear, but be ready to entertain it, and pray God so to set it on, and bless it to you, that you may be convinced and converted thereby. This if ye do, though we be not of their minds, who challenge grace vpon the supposed right use of nature; yet we consent to that other rule laid down by the Dominicans, as generally true, that God in the execution of his decrees( ordinarily) never deserts or forsakes his creature, till the creature first deserts and forsakes him: but that if he be not wanting to himself in applying to the means of Grace, God although he be no way indebted unto him, yet ordinarily he is not wanting to give grace to such a person. Vid. Aluar. Martin. aliosque aderit tibi si ipse tibi non defueris prius. Chrysost. hom. quod nemo lad. nisi a seipso. And what we say for yourselves, the same likewise we say for your children too. There are none, but would be glad their children should haue grace; and therefore, you all pray for them, God give you of his grace: Now, if you bee in good earnest for them, go the right way for the obtaining of it; run to the God of all Grace: reprove them you must, but yet still pray for them, correct them as there is cause, but not without prayer, instruct them the best you can, but still mingle prayers therewithal, give them good employments, give them good examples, take them off from evil company and evil courses, but in all address your prayers unto God, that he would second all your endeavours: Thus did that holy man Noah, God persuade Iapheth( saith he) to dwell in the tents of Shem. He had given this son of his, a great deal of good counsel, no doubt; but knowing well to how little purpose, all this would be without Gods work vpon his heart, he falls to prayer. Now the good Lord persuade thee, &c: as if he should haue said, I haue advised and done my utmost to persuade with thee, my son, to dwell in Gods Church, but all this is but lost labour, unless God bring thee in; Now therefore, God persuade Iapheth, &c. Thus should every father do for his child, every master for his family, every magistrate for his people, every minister for those of his charge: for it is the praying father, that speeds best for his children; the praying Minister, that prevails most with his people, &c: what's the reason that we make so many unprofitable journeys unto you; but that we are wanting in our prayers. But, when the hearers rest not vpon the parts of the Minister, nor the Minister trusts too much to his own provisions, but both go out of themselves, and depend on the blessing and grace of God, when the hearer prays, and the preacher prays, then the work goes on, and not before. But as you must pray for your children and charges, if you would haue them gracious, so you must be no less careful to bring them to the other ordinances: Set them under the Ministry of the word, and then pray that it may prove effectual; for seldom doth a child of many prayers, and of many tears( as he once said) miscarry in this kind. again, if God be the author and finisher of all grace in his people, learn to depend on him, as for the beginnings of goodness, so for the proceeding and perfecting of the same: go to him for preventing grace, for confirming grace, for persevering grace, &c; term it how you will, he is the God of every grace, as Peter tells us: Want you faith? want you wisdom? want you meekness,& c? to him you must repair, he is the God of all Grace: He gives both the means, even the word of his grace, and the success of all means is from him alone, Paul may plant, and Appollos may water, but unless God give the increase, all's to no purpose. It is he that begins and continues every degree of grace, every act of grace, the sense and comfort of grace is from him. Grace may be hide in a man, it may lie and sleep, it may be raled up in the ashes, for any comfortable enjoyment of it, till he stir it up in vs. See then, that our estate is an estate of dependency; for not onely the beginning, but the continuing, improving, increasing and getting of more grace, is of God; except there be a continual influence into us from him, it fares with us as with the air, in which, except the sun shine vpon it, there is nothing but darkness, or as with a mill, which unless there be wind or water to drive it, is no better than a dead stock, or as with the body of a man, which without the soul is but a dead trunk. And no better is the soul further than God hath his influence into it. Therefore, learn of the Apostle to work out your salvation with fear and trembling, sith, it is God that works in you both to will and to do of his own good pleasure: sith, he is the Author of all grace, depend on him with all fear of offending him, care to please him; so working out your salvation, that is, going through all the degrees, all the parts of it, though it be begun in us already, &c: So when any new decay of grace grows vpon you, go to him for a new supply, when any new breach is made in your souls, run to him for repair, so in the undertaking of any new business, in the performing of any new duty, crave his grace, seek his direction, and his assistance in all, for then, the business is sure to go forward, and not before. Happy is the man that knows himself, that fears himself, that hangs still vpon God, &c. A child is never so near knocks, as when he trusts most to his own strength. Instruction to carry God the whole praise and glory of any grace we find in ourselves, he gives all; therefore ascribe to him the glory of all; we can give to God the Father, the entire glory of our Election, to Christ of our Remdeption, why not to the holy Ghost of our Sanctification. Is not Christ by the holy Ghost our Sanctification as well as our righteousness? is he not our life as well as our Redemption? give unto him therfore the praise of al, why should men show themselves so nice, so shy in the business? why should they come off so heavily, as the Pelagians of old, who yielded God the author of grace, but common grace, which is nature, of the grace of the law, of some kind of grace, also of the gospel; namely, a propounding grace, a persuading grace, &c: Christ say they, is the Author of grace by way of invitation, by way of instruction, and as he propounds himself, as a pattern and president to vs. But why should men stand hafting with God after this sort? why should they stand thus dodging and pinching with our saviour in point of his praises? Let us learn to speak out rather as the truth is, and say, I was lost and undone till he found and relieved me, I was blind and lame till he restored me, I was a captive, till he set me at liberty, dead in sins and trespasses, till he quickened me: I hated God, till he shed abroad his love into mine heart, I was bad, till he made me better: I had an heart of ston, till such time as he took it out of my flesh, and put in the place therof an heart of flesh. think so, say so, let your lives say so, aclowledge him in all your graces, if you haue any wisdom, any faith, any patience, any thing at all in you more then nature, give God the glory therof praise him in your words, praise him in your affections, praise him in your judgements, Negat beneficium, qui beneficium non honorat. tart. De pat. praise him in your lives, be more serviceable to him more humble before him, more depending on him then ever you were before for that is truly to honour the God of Grace, when wee use our grace to his honour, and that man doth indeed deny God, the author of his graces, and that useth them not to his glory, and to the setting forth of the riches of his mercy, but to the priding of nature and flesh. Comfort and encouragement to every poor Christian, though never so hardly bestead( as often they are) for want of grace. They want it in themselves, they want it in their children, &c: but the comfort is, that God is the Author and giver of all grace whatsoever, therefore look up to him, and you shall be helped; the question is not what are your maladies, what difficulties appear in the business, but who undertake the effecting of it. It is not how unable we are to work it, but how able he is and ready also to bestow it. This then may comfort us, as for a child first. Oh, saith one, I haue a froward and graceless child, that will not be ruled, &c: I haue spoken to him from time to time, I haue corrected him, as there was need, I haue set others vpon him, and haue tried every way both by faire means and foul to do him good, but all in vain, he is nothing altered, &c. But art thou in covenant with God, Solut. & dost thou see and bewail that bad nature in thyself, that thou so much complainest of in thy child? dost thou grieve, that thou shouldst convey so bad a nature to him,& c? and fliest to God for the healing of him? If thus, it matters not what the disease is, but who the Physician is that undertakes the cure. Though therefore thou canst do no good vpon him by all the skill and means thou canst use, yet God can; entreat him to convince him, entreat him to subdue him, beseech him to amend him, and thou shalt see, that nothing shall stand in his way, but the work shall be accomplished. If God undertake once to bring Peter out of prison, no bolts or bars shall be able to hold him there: If he take in hand to lead Israel out of Egypt into the promised land, sea shal be no sea, wilderness no wilderness, giants no giants, &c: so thought thy child be never so ill-minded, never so desperately bent, if vpon thine entreaty God undertake to turn him and do him good, the work shall go on, God can do that in an hour, that neither thou nor any other man or angel can possibly effect in any time. Therefore, let not thine heart sink, never cast away thy hopes, but work still, pray still, wait still, God hath his times, &c. And as for your children, so here's Comfort in respect of the Church, God hath already begun a Reformation, made a partition in part, and pulled down somewhat of the divels kingdom: look what he hath begun, he will not fail to finish, onely let us follow him, as those in Zachary with grace, grace unto it, &c. This is Comfort also to every particular Chirstian, who may from hence take courage, in that we haue to deal with God Almighty, to whom nothing is impossible? Therfore, what though your corruption be strong, yet God is stronger: what though the devill bee mighty and malicious? yet Christ is come to dissolve his works; what though the world be crafty? Christ hath overcome the world: what though your graces bee weak, your failings many? the comfort is, you haue to do with God, who from weak beginnings usually makes great proceedings, and will not give over till he hath finished the building, and laid the roof vpon his own foundation Therefore, let nothing discourage you, neither things present nor things to come, neither things within, nor things without you, but hang vpon God for perfect deliverance, wait on him, and you shall haue comfort, God hath here undertaken to heal you of your infirmities, and to work out all your corruptions, and to bestow vpon you every grace needful to salvation, in such a measure as himself will accept of; onely look to the main, be sure you be in covenant with God, and that he hath begun a good work in you: if so, he will also finish, he is not an improvident soldier, an unwise builder, Luk. 14 he will not cease till he hath brought his building to perfection. VERSE 20. — that they may walk in my statutes, &c. Here's the conclusion of all, the final cause of Gods bestowing grace vpon his people, and that's double, as hath been said before. We begin with the immediate end, and that is conformity to Gods Law; That they may walk in my Statutes, and keep mine Ordinances, and do them. The Law of God hath diuers names given unto it by the holy pen-men, as precepts, testimonies, statutes, judgements, &c. Moses mostly uses three words for those 3. kind of laws given by God to that people, viz. ceremonial, judicial and moral, for which 3 laws: The Hebrewes haue their particular names and terms, the Septuagint and Greeks haue theirs too, which scholars know, but I will not trouble your ears with them. For present it shall be sufficient to tell you, that when many of these terms are used together, it is a fit season to make a distinction between them, but when some one or two of them onely meet, we should not be curious herein, but conceive the whole to be meaned by the part name, Vid. Bez in luke. 1. aliosque as here by statutes and ordinances, he means every precept, every law of God, whether it belong to the Decalogue or to the gospel. It is the Law of God then, you see, that must be our rule of life, and square of all our actions, that they may walk in my statutes: And this law must be 1. observed. 2. acted and duly performed, that they may( keep) mine ordinances, and do them. Here many things might be considered and noted out of the words, as something from the Metaphor of walking, that they may walk in my statutes, and something from this, that Gods law should be our rule, &c. But we will content ourselves with this in the general, to observe the scope and end of all Gods actions toward his people, and the reason why he bestows all both temporal( as in the former verses) and spiritual blessings( as vers. 19.) vpon them, which is, that they may walk in his statutes and observe his ordinances, and do them: This is the end and upshot of all. Hence observe, That all the means, and all the mercies given us by God do aim at this, even our obedience. He aims at this in all he does for us or says unto us, namely, that we may mark what he says, and do what he bids. This is the end and sum of all; as wee may learn from a good Arithmetician, Eccles. 12.13. Let us hear the end of all, saith he, fear God, and keep his Commandements &c: As if he should haue said, it is a tedious thing to writ many books, and as tedious to read them: but if a man should writ an hundred, nay, red over a thousand books, this is the upshot and end of all, to fear God( for his inward worship) and to keep his commandements( for his outward service) lo, this is the end of man, the perfection of the creatures, the main duty,& as it were, the whole of man. Thus Salomon: Psal. 112.& 119.& 128 in the beginnings. And of the same mind also was his father david, who therefore very often in the book of psalms placeth mans happiness in the fear of God, and obedience to his laws, which our saviour abbridging tells us, that he is a blessed man that hears the Word of God and keeps it. Now that which was Gods end in accomplishment, the same was his end in intendment and designment, namely, that men should observe his commandements and do them. And to this end serve all Gods Words, his precepts, to mound us and keep us within compass, his threatenings, to restrain and force us to obedience, his promises to 'allure and put us on to duty, all good examples to hearten and encourage us in a good course, &c: In a word all that's written, whether in the law or gospel, tends to obedience. And as his word, so all the works of God, all his acts, whether immanent or transient look this way, he hath elected us, but why? that we might obey him; he hath created us, called us, sanctified us, &c; and all to obedience. All that God doth by way of mercy or correction, look this way: The whole creation teacheth obedience, the Bible teacheth it, all divinity is practical, and calls for obedience. And( to say truth) what can bee more equal then that he that is wisest, best, greatest of all, should rule over all, and haue obedience yielded him by all? then that he that is first should be last? then that he that hath none before or above himself should make himself his own end, and do all for his own glory? then that he that is the creator of all, should haue command of the whole creation, sith in him it is that we live, move, and haue our being, &c. And as it is just, so it is best it should be so, best for the public, best for the private, best for every mans own particular, this being the honor and happiness of the creature to be employed under God. See here, what the full weight of sin is, especially presumptuous sins, and rebellions. Is it not an unsufferable injury, and an unreasonable thing, that a seruant shall rise up and rebel against his master? such a thing is sin, its against all law, whether that written in our hearts, or that in our Bibles. It is against all conscience, whether natural conscience or that which is sanctified and elevated. It is against all wit and reason, that the creature should oppose the Creator, that mortality should stand out against immortality, weakness against strength, that man should make head against his maker, in whom he subsists. This use the Apostle makes for us; do we provoke the Lord to wrath? are we stronger then he? as if he had said, this were the greatest madness in the world. There is now wisdom, no safety in it, for the pitcher to knock against the rock, the lamb to dare forth the lion; for a man to kick against the pricks, &c. There is no profit in such a course: for what gets the rebel that riseth against his Prince, that's potent and able to bring him in and chastise him, but shane, death, poverty, misery, to himself and his? It is against all duty, 'tis against the word, 'tis against the Sacraments, wherein we bind ourselves by covenant to obey God: 'tis against all thankfulness, yea, against nature itself, for every Creature in its kind and place yields obedience to its Maker. God speaks to the winds( though unruly creatures) and they obey him, he speaks to the sea, and it obeys him, he speaks to the whales, to the lions, and they do him service; There's no creature either by sea or by land so savage or untractable, but acknowledgeth a Lord, and obeys him in its kind and way: what an unreasonable thing is it for man, that lives in Gods house, that calls God Father, God Master, to show himself, notwithstanding, rebellious and undutiful? Now therefore, trip not over sin so lightly, as most people do: every man hath his faults, say they, what? so great a matter is it to do so and so? &c. But press this point vpon thyself and say, Ah what a wretched creature am I? If God had made me a ston, I should haue obeied him, if God had made me a toad, I should haue done him service, and now that God hath made all things for me, and me for himself, for me to lift up my hand against God, to show myself rebellious, unthankful, undutiful, what call you this? Nothing in the world is disobedient, and rebellious against the creator, but man and the devill: say therefore to thyself, can I find none in all the world to comply with, but the devill? If I look to any other creature whatsoever they obey God, must I needs go to hell for a partner in my rebellious courses, and join with the devill in disobedience to my Maker,& c? And( for a second use) let us all learn to reflect every man vpon himself, and there find out a froward nature, a cross and crooked disposition, a spirit of contradiction within himself, that God can no sooner lay a statute vpon us, but we can presently find out an objection against it, an evasion to avoid it, see this to be in every one of your natures. And for your practise, look how you haue carried yourselves towards God, consider in what relations you stand unto him, he is your maker, he is your master, he hath given you a law to observe and keep, but what obedience haue you performed thereunto. He gave you not statutes to bee as pictures to look vpon, but to walk in them, to observe and do them: he hath placed you in his vineyard, on purpose that ye may bear fruit, therfore, let me now take vpon me the person of an husbandman( so you know, we are called in holy Scripture) and call vpon every one of you for fruit: Matth. 21. you haue been long time ploughed,& sowed vpon, you haue had the means of grace for many yeeres in all power and faithfulness, where now is your obedience after all? what return of fruits do ye m●●e unto God. You that are husband-men, do not you in time of harvest carry out your scythes and your carts to gather in your corn? you say ●ere I sowed my seed, and here I look for my harvest, &c: And so you that haue orchyards, do not you at time of the year carry out your baskets& other implements to fetch in your fruits, which you expect after all your pains and charges? The same may wee say of you, mades-men, do not you at the yeeres end or oftener, haply, cast up your shops, and say, I haue turned the penny and returned my stock this year, &c; what gain, what increase is come thereof? And the like must we do for the Lord. The year is now more th● 〈◇〉 ●bout since wee came first amongst you, 〈…〉 now do ye bring forth to God? you ha● 〈◇〉 a lecture of humility, what fruit? a lecture of mercy, what fruit? a lecture of meekness, of truth, of peacefulnesse, &c: where's now the practise of that ye haue heard? where be your fruits of obedience? It is not hearing( you must know) the Lord stands vpon, but the doing of his will, he requires your hands as well as your ears. It is not knowledge so much that he looks after, he calls for your hearts as well as your heads. It is not words that will content him, he requires your whole man, and not onely your tongues. It is not your coming a mile or two to the hearing of the word; that serves the turn, except ye be doers of what you hear. It is not your walking to Gods statutes, but your walking in them that Gods expects and requires; what will it avail the three to stand in the vineyard, to haue there the benefit of both sun and rain, to be pruned and dressed, &c; and yet bear nothing, or leaves onely instead of fruit? No, no, every three that bears not fruit, Matth. 7. and good fruit too, is hewn down and cast into the fire, saith our saviour, if it be not for fruit, it must be for the flamme, for why should it keep the ground bar●en? Now therefore, consider seriously of this, and say to thyself. I go to hear a sermon, but what do I practise of it? I haue heard a discourse against swearing, and do I notwithstanding swear at the very church-door? I haue heard a Sermon against lying, and shall I go presently home to my shop, and 〈◇〉 haue heard a Sermon against Sabba●● 〈◇〉 ●●●g, and shall I travell or traffic vpon 〈◇〉 next Sabbath? I haue heard a Sermon again●●●●unkenesse, and shall I yet drop into the next ale-house I come to? It is fruit that God expects at our hands, &c. And for this it is that he makes the weather so unseasonable, and the earth so barren; because of our unseasonable disobedience and unfruitfulness in good works. Tell not me what you know of Gods statutes, but what you do: show your faith in your works, your love in your deeds, your knowledge in your practise: This or nothing will do you good, and stand you in stead in the evil day, whereas vneffectuall knowledge shall but aggravate your iudgm●●t. Bee entr●ated therefore for the future, to show yourselves obedient seruants to God and his laws; what's the end of your creation? what's your errand into the world, but obedience? what's the end of all Gods works, of all his wages, what's the end of all Gods sayings unto you, and of all his doings with you, but to bring you to bee fertile and fruitful ground? Therefore content not yourselves to haue gotten some knowledge or to haue made profession of the truth, or to haue been at pains to come to the means of salvation: Obedience is all in all, and the former without this is of no esteem with God, and for no benefit to your own souls. Doth God then bid thee shun any sin? fly from it; doth he require any duty of thee? set vpon it. 'tis doing( my bretheren) 'tis doing, that graceth Religion, pleaseth God, encourageth the seedes-men, it is that alone that will honour you, and do you good another day: when a man is dead, what remaines of him more then his goodness? look what good he hath done in his life time, that goes along with him,& that stays behind him too in a good name, which he leaves amongst men, when as all the rest will perish and come to nothing. never tell me, I go two or three mile to hear a Sermon; this is well, I confess, and we commend your forwardness this way, but this is not all, will you go as far to do a Sermon? there bee many strides to heaven: Hearing is but one step towards heaven, knowledge another, profession another, but that which must justify all your grace to bee in truth, is your obedience: If your inside be thoroughly cured, the outside will be answerable; so much true grace as any man hath within, so much conformity there will be on the outside; at least in desire and endeavour of obedience. Therefore, let few words prevail with you as well as many, yield yourselves tractable and obedient to Gods Commandements, be of Cornelius his mind, we are all here present before God to hear( and not so onely, but to do too) all things commanded thee of God. If you will bee Gods seruants, you must not refuse any work that's his, but set your hands to all that he bids you do. This you should do, and this you may do too if you will, not in perfection indeed, but in an evangelical manner, and in such a measure, as he will accept of. This God hath undertaken here to enable you unto; look what he saith in the text, I will give them one heart, and I will put a new spirit within you: and I will take the stony heart out of their flesh, &c. And why will he do all this for them? that they may walk in my statutes, and keep mine ordinances, and do them. Now therefore, if you will bee constant in the use of Gods means, and be earnest with him for the same in prayer, he will not fail to fulfil his covenant, which is to give you so much grace, as that you shall be able to serve him acceptably, Heb. 12.28. as the Apostle speaks to his Hebrewes, all the dayes of your lives. The tenth SERMON. WE are now vpon the last of those causes of the covenant, and that is the end of all. The Lord undertake,( as you haue heard) to be very gracious to his Church, to bless them with outward blessings, and with saving graces: the end of all is, that they may walk in his statutes, and observe his ordinances, and do them; this is the immediate end. The utmost end of all is communion with God, for they shall be his people, and he will be their God. Wee were speaking something to the former, the last day; we shewed you whither all mercies, all means, all the words, and all the works of God tend, namely, to bring the creature to subiection, to make the Church obedient to God. This is the end of all ordinances, the end of the Magistracy, of the Ministry, of every particular calling. This is the end of all Gods words, his promises, precepts, threatenings, &c; of all Gods actions, whether immanent, as in our election, or transient in other degrees of our salvation; all that God doth, and all he saith to his Church, is to make her obedient to his laws. For use: we hence took notice of the vnreasonablenesse of rebellion: It is against all law, all conscience, all wisdom, all example, except wee will to hel for example: for no creatures, save the divell and man, disobey God in their place and kind. Secondly, wee took occasion to inquire amongst you for obedience, and( as the husband-men of God) to call for fruits, and we entreat you, call vpon your own hearts, and say: I haue read the Word of God, but what do I do of it? I haue heard a Sermon, but what do I obey therof? I know and understand Gods statutes, but what do I practise? &c. Thirdly, we now proceed to call vpon you to perform obedience, to put all you know into execution: this is all that God shoots at. Obedience is that which every one of us doth profess, and we seem to pray for it, when we say; Thy will be done in earth as it is in heaven, therefore this is it that must be studied. Now, by obedience wee mean a free subjecting of the whole man to God; when a man bestows, and gives up himself to God to be ordered by him according to his revealed will, then he is truly said to be obedient. The Apostle tells us what it is in that, Rom. 12.1, 2. I beseech you by the mercies of God, that ye give up your bodies a living sacrifice, holy, acceptable to God, &c: and be not conformed to this world, but be ye transformed, &c. when he saith, give up your bodies, he means thereby the whole man, like as in the next Chapter by soul, he means the whole person: Let every soul be subject to the higher powers, Rom. 13.1. Many will submit their bodies to rulers, but the Apostle calls for their hearts too. So in this place, he beseecheth them to give up their bodies to God, for most men will profess that God hath their hearts, they haue as good hearts to God-ward as the best, they say; but if it be so as they pretend, their bodies also, and so their whole man must be given up to God. In that Rom. 13. there is an hebraism, the soul for the whole man: In this wee now urge, there is a Grecisme, as wee could show if it were needful, and with us it is ordinary to use body for the whole man, as when we say; he is a very good body, or a naughty body, that he Greeks often put {αβγδ} for persons vid. Thucy. &c: So that when he wills us to give up our bodies, he means ourselves, our whole man, soul and body, but especially the will, which is the seat of all obedience, it is origo facti( as a father speaks) the fountain from whence all mans actions flow. So that obedience is a conformity to the will of God, as it is revealed: 1. In his Word, whether it be in the gospel, whereunto we owe the obedience of faith, or in the Law, whereto wee owe the obedience of fact. 2. In his works. The commanding will of God is revealed in his word: his disposing will is revealed in the acts of his providence. To the former we owe an active, to the latter passive obedience, quietly submitting to his good pleasure in all estate. This obedi- must haue these properties: First, it must be hearty: the heart must be delivered up to the word, as the Apostle saith, Rom. 6. to be framed and fashioned thereby: and then from an inward principle, obedience must be yielded to the will of God. Secondly, it must be sincere, for the end of it, whilst we walk worthy of the Lord in all well-pleasing, as he saith to the Colossians, God must be our chief aim, and all that wee do this way, must ence be done to him, and for him. Thirdly, it must be regular, Colos. 1. for the form and manner of it, squared out by the Word, which must be a rule unto us, both in point of faith, and in matter of practise. The Law itself in this respect is not abrogated, but still continues in force, as a rule to live by: There want not those( tis true) that would utterly race out the whole second Commandement, as most of your latter Iesuites, like as some others there are that would do as much for the fourth, denying the morality of that Commandement, and then comes the Antinomist, and pulls up all by the roores. And so likewise for the gospel, some Frier-like fellowes haue not doubted to obtrude a fifth Gospel of their own,& to call in Gods; but we must hold and aclowledge the whole Word of God to be our rule for the general: and for particular actions, wee haue another rule: as, 1. The rule of discretion, teaching us to obey seasonably, as it is said of a godly man, Psal. 1. that he brings forth his fruit in due season. 2, Another secondary rule we haue, is a mans calling, within the lists whereof God hath so tied us, that nothing we do can be accepted, unless it be by virtue of our calling. And this is that that S. james tells us, cap. 3.12. Can the Fig-tree, my brethren, bear olive berries? either a Vine figs? why? what if a Vine do bear figs? are not figs a good fruit? Yes, but not for a Vine to bear: so if a man do never so commendable an action, if it proceed not from a right principle, if it be not done by virtue of his calling, it is no way accepted. And for the matter of our obedience, wee must obey in all things: Wee owe that to God our Father, which the Papists teach, wee owe to our Mother, the Church, and that is vnlimitted subjection in all parts and points of duty: A man must wink( as Abraham did) and put himself into Gods hands, to be guided and ordered by him, in all things. They go far from their visible head of the Church, as they call him, when they tell us, that whether he command truth or falsehood, good or evil, yea though he should say that 'vice were virtue, and virtue 'vice, yet 'twere our part to lay our hands vpon our mouths, and to set ourselves to work without dispute: But though wee acknowledge no such law, as this, yet for God, it is true, that whatsoever it be that he commends ro our faith, we must beleeue it, whatsoever he commends to our obedience, that wee must practise, and whatever by his providence he is pleased to lay vpon us, wee must willingly stoop to it. And this wee should do for these motives: 1. from God: 2. from ourselves. For God, first it is that that doth wonderfully honor him, when we can be content to deny ourselves, and as it were to dispossess ourselves of ourselves, that we may put him into whole possession of our hearts. Secondly, this he expects of us as a father, as a Master, as a teacher, as a King, as a Creator and maker of vs. Thirdly, this he commends in his people, when they observe to do his commandements, as when he compares his Church to the horses in Pharaohs, chariot, implying that his people were such as could be content to be turned, and wound any way by him. Fourthly, this is accepted of God above all sacrafices, as the Prophet tells Saul; to obey is better then sacrifice, 1 Sam. 15.22. As in respect of God, so in respect of ourselves we should show ourselves obedient: First, because it is possible to obey God in such a measure, at least as shall be accepted: If we are in the covenant, God hath undertaken to enable us to observe his statutes, and wee may attain to grace, whereby to serve God acceptably, as the Apostle saith. Secondly, as it is possible, so 'tis profitable too: for every man shall be rewarded according to his works, And as the Apostle saith, not the hearers of the Law, but the doers shall be justified, so it is not our hearing of the word, our profession of religion, our knowledge that will carry it, but as Saint james saith, You shall be blessed in the dead. Thirdly, it is comfortable, as well as profitable, to obey God, it is even our life. If the Philosopher could say, That our life stands in doing things virtuous and praise-worthy amongst men, how much rather may wee use the same speech of doing the will of God from the heart. This indeed is to live, and nothing else but this: This is the man whiles he lives, and this he leaves behind him when he dies: For then, it is not how great any one hath been vpon earth, or how rich, beautiful, politic, valorous, &c. these respects sway nothing with God: but so much goodness as any man hath had, so much comfort he carries with him, and so much honour, respect and love, he leaves behind him, when he goes hence. Now then, if you bear any respect to God, if you would grace the Gospel, glad your teachers, silence your enemies, encourage your brethren, bring comfort to your own souls, the thing you are to perform and look to, is practise. This is it that must justify your knowledge, for hereby we are sure that we know him, if wee keep his Commandements. He that saith, I know him, and keepeth not his Commandements, is a liar, and the truth is not in him, 1 joh. 2.3, 4. This must justify your faith, for show me thy faith by thy works, for faith without works is dead, Iam. 2. This is it, that must justify your love; for he that keepeth his Word, in him is the love of God perfect indeed, 1 joh. 3. 3. Obedience shows what a man is: If then you would approve yourselves to yourselves, if you would approve yourselves to God, if you would approve yourselves to men, you must not onely know or profess the truth, but come on to practise: when you hear a lesson delivered, ye must set vpon it; when you hear a fault reproved, you must set against it; when God by his providence lays any cross vpon you, you must submit to him: This is that the Lord aims at in all his ordinances. How shall we come to this obedience? Be sure you be in Christ, settle that, for from the old Adam you can suck nothing else but treason and rebellion: it is by the second Adam that any one is made fit to obey. This being presupposed then that you are in Christ: First, you must get a treasure on the inside, make the three good, and the fruit will be good also, according to the goodness of the sap, will the fruit be. This is it that Peter telleth you, 2. Ep. 1. If, saith he, you add to your faith virtue, and to virtue, knowledge& to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, love: that is, if you get an heap of graces, and if these things be in you( and abound) they shall make you, that ye shall neither be barren nor unfruitful in the knowledge of our Lord Iesus Christ: for if there be grace within, it will certainly break forth and show itself in the outward practise. Secondly, you must act those graces that you haue, be doing still, up and be doing; and the Lord shall be with you: never stand objecting, I cannot do such a duty, master such a corruption, resist such a temptation, bear such a cross, part with such a child, &c: but put yourselves vpon the work, and say, God bids me do thus and thus, and I will do it, at least endeavour it, I am able to do all things through Christ that strengtheners me, saith Paul, Phil. 4. I can both abound and bee abased, &c. I can part with any thing, or do any thing that God bids me do. Thus we must stand resolved in point of obedience, and God will be with the courageous. But especially, make use of the covenant. He hath promised here, you see to give blessings without, and grace within; even one heart, a new heart, a soft heart, and all to this end, that we may walk in his statutes, and observe his Commandements, and do them, &c. improve this covenant, make your best of it, and say as the Prophet, Lord, give thy strength to thy seruant, that I may keep thy Word, I am thy seruant, Lord, there is a relation between us, I am in covenant with thee, and I come for that strength, which thou hast promised in the covenant: so say, thou hast promised to take my old, hard, divided heart, and to bestow vpon me one, new, soft heart, thou hast undertaken to free me from my corruptions, and to fit me for holy duties, and all for this end, that I might obey thy statutes, and do thee service in an acceptable manner: Now I pray thee make good thy word to thy seruant, enable me to do thy Commandements, and then command what thou wilt. And I will be their God, and they shall be my people. THis is now the last clause of the new covenant and the upshot of all the rest: And I will be, &c; wherein we haue these two things to consider of, 1. for their part, they must behave themselves as his people. 2. and for his part, he will be their God: Wee will not stand vpon the particulars, but content ourselves with this one point for present. That the Lord is very ready( so soon as he hath made his people) to smite a covenant with them, and to mary them to himself. First, he fits them, and then he contracts then. Thus he dealt with Abraham, the Father of the Church, God calls him out of his own country, bestows his grace vpon him, calls for the exercise of it: walk before me, and be upright, and then smites a covenant with him, Gen. 17.1, 2. I will make my covenant between me and thee, and will multiply thee exceedingly. First, you see, the Lord fits him, and then enters into covenant with him. And so he dealt afterwards with his people Israel. He calls them out of idolatrous Egypt, humbles and tries them in the wilderness, gives them summons in mount Sinai, prepares them before hand, by thunderings and lightnings, and the noise of the trumpet, and the smoking of the mountain, &c: and having thus subdued them to his fear, he makes a covenant with them, Exod. 19. If ye will obey my voice indeed, and keep my covenant, then shall ye bee a peculiar treasure unto me above all people, &c Thus he dealt with Israel, and thus also with the Gentiles, as you may read, Hos 2. which the Apostle also makes use of, Rom. 9. I will say to them that were not my people, thou art my people; and they shall say; The particulars of this covenant. Thou art my God. And so the Apostle applies it to some particular Gentiles, 2 Cor. 6. Come out from among them my people, and be ye separat, saith the Lord, and touch not the unclean thing, and I will receive you: And I will be a father unto you, and ye shall be my sons and my daughters, saith the Lord Almighty. Thus you see God is wondrous ready to smite a covenant with his people. The ground of this covenant is Iesus Christ, the angel of the covenant, he was God for the business with God, and man for the business with man, he partaketh of both God& man, that they may both meet in one in him, and whereas there was a difference between them, he reconciles and makes them one again; to this end, God 1. deputes Christ to the office of a Mediator,& sends to his people, this angel of the covenant, 2. they accept of him for their mediator, and say as the people of Israel did of Moses, If wee should hear the voice of the Lord our God, speaking out of the fire, wee should die; go thou near and hear all that the Lord our God shall say, and speak thou unto us, all that the Lord our God shall speak unto thee, and wee will hear it and do it: In like sort, the people of God stand affencted toward Christ, and say; If God will please to look vpon them in Christ, and deal with them in his mediation, they will be content to put themselves vpon him, and to obey him in all things. This is the ground of the covenant. Next for the motive, that stirs him up thus to make a league with his people, it is merely his own grace and goodness, 'tis because he hath set his love vpon them, as he tells the Israelites, Deut. 7.7. The Lord did not set his love vpon you, nor choose you, because ye were more in number then any other people( or for any ●uch like respects) but because the Lord loved you. Lo, he loved you because he loved you, to show the freedom& independency of his love unto them. And so he speaks likewise, Ezek. 16. to his Church, under the Parable of a forlorn Infant, &c: It was the time of love, and I spread my skirt over thee, &c: yea, I swear unto thee, and entred into a covenant with thee, saith the Lord, when I passed by thee, and saw thee polluted in thine own blood, I said unto thee, when thou wast in thy blood, live, yea, I said unto thee, when thou wast in thy blood, live. Thirdly, if you inquire into the order, it is thus: First, a covenant of Grace is made with Christ, and next, in Christ it is made with all Christian men and women. The first capitulation and condition is with Christ, as he is head of the Church: God gives unto his son Christ a people from all eternity, that he should redeem them, and bring them back again; Christ comes in the fullness of time to perform this work by laying down his life for his people, and after this sends forth his ministers for the gathering and building up of his Church: for it is our work, who are ministers, to espouse you to one husband, that we may present you as a chast virgin to Christ, 2 Cor. 11.2. after which, Christ also presents you to his father in his priestly office, with, Father I will that where I am, there these be also. joh. 17. Next, the Lord having first covenanted with Christ, he covenants also with us, he fits us in Christ for himself, and then brings us home to himself. Lastly, the end of all this, that God doth for his people, is 1. in respect of himself, that he may set forth his own grace and goodness to the sons of men. 2. in respect of us, that he may secure us of our salvation, in all the parts and degrees thereof. Is God thus ready to make a league with his people? take notice then in the first place of the wonderful grace and goodness of God, that he should descend so far below himself, as to enter into covenant with such silly worms as wee. This goodness of his appears especially, if you consider, how 1. he seeks it. 2. seals it. 3. performs it. For the first, it had been grace wonderful in him, if he would haue but accepted at our hands, terms of peace vpon our suite and submission, but behold his goodness in that he is pleased to sue to us for reconciliation. It had been our part, questionless, to haue sued to him rather, as being underlings, and far inferior to him; besides, we had done the wrong, and wee were in his danger, not he in ours; for he is clear and free, he is full and abundantly blessed in himself, he needeth not us: for he was many thousands of yeeres, even an infinite time before wee had any being at all, in himself perfectly happy: so that in the covenant he makes with us, he seeks not himself, he serves not himself of us, all that he aims at herein, is at our comfort, our safety, our happiness. It is as if some mighty Prince, that sits quietly vpon his throne, when rebells are gone out against him, though he be out of their danger, yet he should sand out unto them, and entreat them to come in and accept of a pardon; thus God deals with his people, we haue rebelled, and he,( though he needs not for any harm we can do him) sendeth out his ambassadors beseeching us in Christs name to be reconciled unto him. 2. Cor. 5. Secondly, he shows his love to us, as in seeking, so in smiting this covenant with us, which is a wonderful grace in him, if you consider 1. the matter that this covenant contains, or 2. the manner of confirming it. For the first, this covenant contains all good things desirable, 1. freedom from all evil that may any way prove hurtful to us, 2. the enjoyment of all good things: for God promiseth to give two worlds, yea, he will bestow himself vpon us, which is more than all the world besides. Secondly, for the manner his mercy appears in, that he confirms this covenant in the son of his love, whom he sent into the world, not onely to publish the covenant, but also to ratify and seal it up, not in wax, but in his own heart-blood; for he died to ratify this covenant of grace, which wonderfully sets out the love of God to his people: for it is all one, as if some great Prince should do to death his own and onely son, for the satisfying of his own Iustice, and for the redemption of rebells, that had risen up against him: Consider in the next place, how he seals this covenant with us, wee break with him continually and prove false in the covenant, he never failes towards us, and yet, he is ready vpon all opportunities to confirm it unto us: he gives us all possible satisfaction for the present, and for the future, he is ready from time to time, as wee fail on our part, and so are ready to question any part of the covenant, to seal again unto us, this year, and that year, this quarter, and that quarter, this month, and that month; whensoever we fail or doubt, if we but come unto him in his ordinances and desire satisfaction, he is ready to set to a new seal for our confirmation; with great men you see it is far otherwise, who knows not what a business it is to draw them to sealing, especially in gratuities, they reckon it presumption and saucines in such cases to call vpon them for security, if you will trust to their gentleness, or rest vpon their bare words, well and good, if not, you may choose, and go without: But if at length they be once drawn to seal, you must look to yourself for ever after, and not expect a new sealing. But now, the Lord is not onely ready to seal a covenant with his people once, but again and again he seals it, even as often as his children shall scruple him, or make any question of his love to them. But, lastly, 'tis nothing to smite and seal a covenant, if it be not kept and performed: Psal. 111.5. therefore God is ever mindful of his covenant, as saith the Psalmist, he bears it still before him, and hath it ever in his mind, to make good his covenant in all the particulars, as well on our part, as on his own; and he takes it well, if we mind him of his covenant, and press him with his promise: Great men cannot endure to be so dealt withall, they will soon be out of all patience with the man that shall dare to press and charge them with their covenants, but it is not so with God, for the more wee urge him with his covenant, and hold him to it, the better he likes it and the sooner he inclines to vs. Thus in the general you may see the goodness of God in this covenant, which will yet further appear, if wee look a little to particulars, and compare it with such covenants as God made of old. And first, The excellency of our covenant beyond that with Adam and with Israel. with that covenant that was made with Adam in the state of innocency: it was a favor to that first man that God would take him into fellowship and communion with himself, and become his debtor, but this was a covenant of works, not of grace; it was, win it and wear it, &c. again, that was a covenant of amity, not of Reconciliation, for there was no breach made before, as now there is between us and our God. 3. That first covenant Adam was to make good of himself, and by his own power, he was to stand vpon his own bottom, and to trust to his own strength, but here God undertakes to enable us to walk in his statutes, &c. 4. In that covenant, God took the very first forfeiture vpon the first breach. Adam dyed for it, and then the covenant was at an end: But it is not so here: for though wee break often with him, yet he takes not the advantage against us, as he might, but repairs our breaches, and confirms us in the covenant, so that wee are, you see, vpon better terms with God, then Adam was. Come on in the next place to Gods couenannt with the monarch, and people of Israel, that was a covenant of grace too, as well as this with us, and the very same in substance with ours, but yet wee haue very great advantages, that they wanted: For, first they looked vpon things as they were to be done hereafter: Christ the saviour of the world was promised indeed, but not yet exhibited, but now we look vpon all as done, dispatched, and finished. It is not now( as Austin saith) Christ shall be born, Christ shall die, Christ shall rise again, &c. but he is already. Next, their seals were more painful and chargeable then ours are, which in comparison of theirs, are cheap and easy. Circumcision was a painful Sacrament: the Passeouer, and other sacrifices were costly, and chargeable, besides the trouble of them too, for they were tied to take long journeys at certain times of the year, up to jerusalem. Lastly, our writing is far more clear, and fairelier written then theirs was; theirs was done more darkly, ours is apparent and conspicuous. They had a Mediator, Moses, Christ is a mediator of a better testament, and in a more heavenly manner; they had the blood of Christ too, but shadowed onely in the blood of bulls and goates, &c. but we haue the very blood of Christ itself, to seal up unto us this covenant of grace. So that wee are herein beyond, not Heathens onely who were without God, and without the covenant, but even beyond Adam in his innocency, Heb 1.8. beyond Gods ancient people of Israel, for we haue a better covenant then they had, made vpon better promises, vpon better terms and conditions, vpon better evidences and assurances, &c. Oh see his goodness in this behalf, and be moved to say as david in a case not unlike, when the Lord had graciously promised to build him an house, and to be good unto him in his seed, he got him into Gods house, and sate down, and bethought himself, and said, Who am I, O Lord God, 2 Sam. 7. and what is my house, that thou hafl brought me hither to? so say you with yourselves, what are wee more then the heathen, more then Adam in the state of innocency, more then the ancient Israell of God, that he should make with us such a covenant of peace, &c. Sith God is so ready, as hath been said, to make a covenant with us, learn we to be as ready on the other side: 1. to smite the covenant with God: 2. to keep it: and 3. to improve it, and make our use of it. For the first, he is ready to make a covenant, why are not wee as ready? why do not wee salute and embrace the promises a far off, {αβγδ} as those of old did, Heb. 11.13. why are wee not as ready as Benhadad was to catch at any word of comfort. Is my brother Benhadad yet alive? said Ahab, Thy brother Benhadad, said they? Why, do wee not lay hold vpon the hint, and even cheerfully and joyfully pass into the covenant. What the covenant is. To stir you up the better hereunto, let us open the point a little, and so wee will show you first, what a covenant is in general: secondly, what be the kindes of it: thirdly, what motives there are to quicken you to embrace this covenant. A covenant is nothing else but a solemn contract passing between some parties,( two at the least) whereby they bind themselves each to other in certain articles to both their contents, for their mutual peace and comfort. The parties, first, must be two at least: the covenant a man makes with himself, as when job made a covenant with his eyes, is a metaphoricall covenant, not proper, and yet in that case too there are two parties in one person, a couenanter, and a covenanted; every new man being two men, &c. But in every covenant that's formal and proper, there must be two parties at least: two diuers persons if their haue been no breach, and two differing persons if there hath. As for the matter of a covenant, it stands in the articles of agreement, in such promises as are given and accepted to and fro, if the covenant be kept, together with a certain sanction and forfeirure, if they keep it not: For the form and maner it, must be done with some solemnity. And herein stands the difference between a promise and a covenant; every covenant is a promise, but not every promise a covenant, for a covenant is a promise made with a great deal of solemnity. The Hebrews( and after them other nations) used many ceremonies at their covenant makings, they usually had a feast thereat: whence it is, that the same word, {αβγδ} is taken for both a covenant, and a feast: there passed also many pawns and pledges on both sides, &c. The end of all was for the establishing a mutual peace between the parties, for the perpetuating of peace where it was, for the repairing of it where it had been interrupted, for the settling of it, where as yet it hath not been. For the second covenants are either, 1. civil: these we haue here nothing to do with, and therefore pass them by: 2. sacred: These again are either personal or public: This we now speak of is a public covenant: and here God tenders two instruments, as it were, to his people, a double covenant: one of works, and the other of grace, which two are now incompatible: If a man will be saved by the covenant of grace, he must let go works, I mean, in point of justification, and an opinion to be saved by them: But if any will needs be saved by works, he is fallen from grace, as Paul tells the Galatians: For if salvation be of works, it is no more of grace, else works should be no works, &c. The covenant of works stands vpon personal obedience to all Gods Commandements, the sanction of this covenant is, do this and live, fail in doing of it and die. The seals of this covenant were the three of life, in case man obeied, the three of knowledge of good and evil, in case he broke it. The covenant of grace is this: be content to accept of anothers obedience, and to lay hold vpon the righteousness of Christ for justification. The sanction of this covenant is, he that believeth in the son of God, hath eternal life; he that believeth not, is condemned already: The seals of this new covenant, where 'tis accepted, are baptism, and the Lords Supper. The punishment, in case men obey not, are the censures of the Church, excommunication, and that great Anathema Macanatha. And this is that covenant we now speak of, that God is so ready to make with his people, even a covenant of grace and peace, they cannot perform legal obedience in the covenant of works to be saved thereby: God would haue them therefore to make a choice of Christ for their sole saviour, to cleave to him, and to rest vpon him for safety and salvation. And now that you haue seen what this covenant of grace is, what need more words to persuade you to embrace it; and yet there want not many motives hereunto. 1. It is greatly for our advantage to make this covenant with God. For: 1. what an honour is it to us, that God should vouchsafe to enter into bond, as it were, for our security? 2. what a benefit? I will be your God &c. as if he had said, Accept of Iesus Christ for your saviour, and then I will bestow myself vpon you, look whatsoever is mine, my goodness, my wisdom, mine happiness, &c. All is yours, I will communicate myself unto you, so far as you are capable, and throughout all eternity, I'll be your life: Princes may covenant with their subiects for peace, for living, for liberty, but none besides God can make a covenant of life with any: it is he alone that can say unto us, live and never die, as in that place of Ezekiel forecited, I said unto her, live, viz. the life of grace here, and the life of glory hereafter. It is God onely that can speak life to his people: and what so sweet as life? when can there be better then eternal life? 2. Next, see how free a covenant it is God makes with us, even a covenant of grace: there is nothing required of us more then this, to disclaim ourselves, and to make Christ alone our Teacher, our head, our all-sufficient saviour, for in him wee shall be beloved. 3. Consider how full a covenant this is; he undertakes with us not for ourselves onely, but for our seed after us: for, I am thy God, and the God of thy seed. 4. As it is a full, so 'tis also a firm covenant, even such as shall stand unalterable to all perpetuity; Ierem. 31. Esay. 54. heaven and earth shall pass, but not one title thereof shall fall to the ground; 'tis an everlasting covenant. Lastly, see how desirous the Lord is to enter into this covenant with you, for he sent his son into the world on purpose to make this covenant, and now still he sends abroad his ambassadors in his name, to entreat you to accept of condition of peace, and to be content to be reconciled unto him. Now therefore, as Ioshua sometimes spake to the children of Israel, when he renewed the covenant between them and God: fear the Lord, saith he, and serve him in sincerity and truth, &c. And if it seem evil to you this day to serve the Lord, choose you this day whom you will serve, &c. So say I to every one that hears me this day; make your choice, and resolve whom you will cleave unto, and which way you will take for your own safety: But if it be so, that there be no such God as the Lord, no such saviour as Christ, no such covenant as the covenant of grace, no such performance as Gods, no such work, no such wages, no such plaine-dealing in all the world as with him, be you entreated to bestow yourselves vpon him, let him haue your hearts; we beg it of you, we beseech you in Christs stead be reconciled unto God, let him haue love for love: He hath made you, he hath bread you, he hath fed you, he hath taught you, he hath done all for you; therefore, let him haue all, yea, bestow yourselves also vpon him; Nay, this you haue done already, the covenant is not now to make, it was made long since even in your baptism: The tender of ourselves in that Sacrament was a real passing over of ourselves to God; baptism was the seal of the covenant given on Gods part, and taken on your part: And every time you come to the Lords Table, you renew this covenant, you take the Bread and wine vpon it, you seal to it that you will be Gods people, &c Now therefore, see that ye be men of your words, and keep the covenant you haue made with God. And that's the second thing we propounded to be done by every one of you, keep covenant with your God, we haue the advantage of it, we shall be sure to haue the comfort, the safety, the happiness; in doing of this, there is great reward; for God cannot lie, he cannot deny himself, he cannot but make good unto us, whatever he hath undertaken to do for us, therfore hold him to't; And that you may not fail of the promise, mind yourselves often of your covenant in baptism, remember what you there received and promised, consider that in coming to the Lords table, you renewed this covenant, you received the seal thereof: he gave his earnest-peny to you to hire you for his seruants,& you accepted it, so that the bargain now is made, there's no starting, no flinching from it; when therfore at any time you are tempted to the committing of sin, say; no, I must now lie no more, swear no more, break Gods Sabbath no more, trade in any of those dark courses no more; it is against my bargain, &c: such a Sabbath, in such a congregation, before such and such witnesses I took the Sacrament vpon it, that I would do so no more, &c: So likewise, when you find yourselves backward to any holy duty, slacken to do God service, say, what? shall I dodge and falter with God? No, I took the Sacrament to do otherwise, I took it vpon my salvation, that I would perform my best service to God, and vpon my damnation, if I did it not, &c; shall I therfore falter with God? dodge with heaven? fail of that I haue promised, bee worse then my bargain? No, it is my covenant, and therefore I will hold me to it. Lastly, bee you all exhorted to improve this covenant for all good intents and purposes, but especially, for the confirmation and strengthening of your faith: Say I haue Gods hand, Gods seal, Gods oath, that he will be my God; why should I not then take heart and comfort? he willingly made this covenant with me, and advisedly he did it, therefore he will surely make it good unto me. ●biect. If I cound do m part of the covenant, should not doubt, that God would do his. Solu. It is a covenant of grace that we are entred into, a●● God hath undertaken for us as well as for himself, that he will give us a soft and tractable heart, &c; that we may walk in his statutes, &c. Oh, but I find that I cannot do thus, I do not walk in Gods statutes, and keep his ordinances? Legally thou canst not, Sol. but an evangelical obedience thou canst and dost perform: for there is truth and uprightness to bee found in every one of Gods children, and this is all the condition that God requires of his people, as in that covenant he made with Abraham: walk before me and be upright, and then I will be thy God, &c. And this every child of God is able to say of himself, either I leave all sin, or I would leave it, either I perform all duty, or I would do it: wherein I come short, I am humbled, and do bewail my failings, but verily this is the mark I aim at, this is the white I shoot at, in all things how to please God, and this is accepted of him. I am ready to fall from this covenant ever and anon; It is one part of Gods covenant to hold us on, Sol. to keep us safe and entire to his kingdom, and in case we straggle: to fetch us in again Oh, but I break promise with God every day, I come indeed to the Sacrament, and there I promise, at least I purpose to leave such a sin, to do such a duty, and within a day or two I am quiter off again? You must distinguish of sins: Solu. some are gross and soul, these you must beware, take heed you step not beyond your bounds in this kind. Some again, are lesser infirmities, our daily vnauoidable failings, these though they make a breach, yet they forfeit not the covenant, they make not a nullity. It fares herein as between the Land-lord and tenant, every petty offence doth not make forfeiture of the estate, and as it is between husband and wife, not every small offence between them nullifies the covenant made in wedlock, but such only as strike at the marriage knot, and break it, as adultery: So here, not every small failing shall seem cause sufficient of a divorce from God. He hates putting away, but if wee go a whoring from under God after other louers, if we suffer other gods to creep in betwixt Christ and the heart, if we dote vpon any thing, prise any thing, if wee set up idols in our hearts, and prefer any thing in the world before our husband Christ, before our Father, God; this makes a gross breach in the covenant, and if God should take the forfeiture of us, he is at liberty, he might do it: And yet in that case too, he hath not left us confortlesse, see what he saith, jer. 3.1. They say, if a man put away his wife, and she go from him, and become another mans, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many louers, yet return again to me, saith the Lord. Now, if in sins of this nature God proclaim mercy to his people, how much more in case of ordinary infirmities? The Christian man failes in his love, failes in his faith, failes in his prayer, he is troubled at, humbled for it. Now let him flee to God, seek to be found in him, and not in himself, &c; and so shall he be accepted. Only be sure you be in the covenant, and then God will be a God to you; then the which, what can be said more to your comfort, though we should speak unto you this twelve month. How shall I know that God is in covenant with me? He hath indeed smitten with me an outward covenant in the Sacrament of baptism, but how may I come to know that God is in special covenant with me, and that he is my God? For your satisfaction herein, see first, how this covenant works vpon you, and affects you. Doth it drive you from sin, and make you diligent in duty? doth it( as the Apostle presseth the point and makes this use of the covenant, 2 Cor. 7.1.) cleanse you from all filthiness of flesh and spirit, so as you perfect holinesse in the fear of God, as he saith; having these precious promises compiled, as it were, and composed into one body of the covenant, purge yourselves from open filthiness, and from secret sins, and endeavour perfection of holinesse more and more. again, see whether you haue the counterpane of Gods covenant within you or no: for he hath promised in this new covenant to put his fear in our hearts, and writ his laws in our inward parts &c: these are as a pair of Indentures, whereof he keeps the one, and gives us the other: So that every child of God hath this covenant written vpon his heart( they are all taught of God) he finds this oneness, this newness, this softness of spirit, in himself as well as in the text, he hath the mind of God, his mind is as God is, his life as Gods is, he walks as Christ walked, &c: he is conformed to the will of God, made partaker of the divine nature, he hath a divine stamp set vpon him, so that he is wholly a New creature. Lastly, see what you do in the covenant: do you endeavour to keep touch with God and to please him in all things? and when you fail and come short of that you should do, haue you no rest your souls, till you haue been with God,& there shamed yourselves in his presence, and made your peace? well and good then, for this you may trust to: If your greatest care be to please God, your greatest fear lest you should offend him, if you love him best, rest vpon him, and cleave to him most, if you make choice of him for your life and happiness; so as you had rather haue him, then a world of worlds, &c: if thus ye keep touch with him, he also will make good his covenant with you in all the particulars, so that your hearts shall be amended, your corruptions cured, your graces increased, and all things needful for life and godliness shall be confirmed and made good vpon you. WE are now come to the close of the covenant, the sum whereof is delivered in these terms They shall be my people, and I will be their God. We spake the last time unto you of this covenant,& shewed what a covenant was in the general, what kind of covenants God hath vouchsafed to make with his people, together with some other particulars then mentioned. It remaines now that we should proceed to speak of the persons concurring( although differently) in this covenant, viz. God and his people. Something hath been said already of the people of God in a former point; therefore, we pass by that part, and come to the last of all, which is the upshot of all, and that that doth consummate mans happiness, and chiefly seal up Gods love unto him: I will be their God, that is in short; I'll bind myself to do for them, all that can be expected from a God. The point we would hence commend unto you, is: That the height of mans happiness lies in this, that he hath God for his God; that God is reconciled unto him, and become a father, that God is pleased to be in covenant with him. Hence is it that this concludes the covenant here this is the end of all, and crownes all these former mercies aboue-mentioned. Wherefore doth God sever a people to himself from the rest of the world, wherefore doth he work a cure both vpon their inside and outside? all tends to this, I will be their God, &c. Lo, this crownes all the rest, and is the top of mans felicity, when God takes him into covenant. For proof of this point, we haue a double testimony, 1. from Gods self( and that should bee sufficient) 2. from the people of God. God, when he had spoken much by way of promise to his Church, as that he would give them rain in the due season, Leuit. 26. &c: so that they should eat of the old store, and bring forth the old because of the new: yea, that he would set his tabernacle among them, &c: at length he concludes all with this, ver. 12 I will walk among you, I will even neighbour with you, as it were, and I will be your God, and ye shall be my people. So 2 Cor. 6.17, 18. Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you: And I will bee a father unto you, and ye shall bee my sons and daughters, saith the Lord Almighty. lo, when God invites a people, and speaks all mercies to them in one, it is thus; I will be a father unto you, &c. As on the other side, when he would show himself most of all displeased with a people, and seal up greatest wrath against them, he calls them Loammi, Hos. 1.9. Ye are not my people, and I will not be your God; as if he had said, I am now divorced from them, I haue discarded them, and turned them off; I'll own them no longer, let them labour under this curse; I'll be their God no more. And if with this Testimony of God, you join the testimony of the Church, the point will be yet more plainly proved, Ps. 144.15. Happy is that people that is in such a case, yea, happy is that people whose God is the Lord. They had spoken before of some special mercies, but this is it that crownes all, when God is pleased himself to come along with his mercies. See a like place, Psal. 33 12. Blessed is that ●ation, whose God is the Lord: and the people whom he hath chosen for his own inheritance. The honour and happiness of a nation and people lies in this, that they haue God for their God. And the same is true also of particular persons, Psal. 65.4. Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts: we shall be saisfied with the goodness of thy house, &c: ther'es beauty, goodness, fatness in Gods house, such as will fill the soul of a man, and give him as much as he can desire. Thence that exclamation of Moses, Deu. 33.29. Happy art thou o Israel, who is like unto thee, O people, saved by the Lord the shield of thy help, and who is the sword of thine excellency, &c: wherein stood the happiness of Israel above other nations, but in this, that God was so near them, God had made a special covenant with them? so that whether you ask the voice of the people of God, or of God himself; it is granted, that the top of mans happiness is to haue God for his God. This you will more easily beleeue, if you consider the Reasons. And first, when a man hath God, he hath all: for God is blessedness itself, and all blessedness in the world is but derived from him. God is, as essentially in himself, so causally the root and fountain of all happiness in the creature, and every thing is so far forth happy, as it partakes of God. Thus, those creatures that haue a being, those that haue life, those that haue sense, are so far happy, and no further then as God pleaseth to impart himself unto them: so much of God as any hath, so much happiness. But as this is true of the rest of the creatures, so especially of man, a creature capable of true happiness, and indeed made to bee happy in the enjoyment of his God. For it is God alone, that can free him from that that makes a man miserable, sin and the curse: and it is God onely that can bestow vpon him, that will make him truly blessed, Grace and glory. So that mans happiness lies in God. again, when God comes into the heart, all other comforts come along with him. If God once be your God, then Christ also is your saviour, the holy Ghost is your comforter; the Word is yours, the Sacraments yours, Angels, Saints, and al creatures are yours: whether it be Paul or Apollo or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, both worlds are yours, and why? because ye are Christs, and Christs is Gods, 1 Cor. 3.22, 23. such an union there is between God and all the creatures, that in having him, a man comes to haue all. add hereunto, the immunities and privileges of those that haue God for their God. Wee haue spoken of many of these heretofore: The Prophet speaks all in short, Psal. 84.11. The Lord God is a sun, and a shield, the Lord will give grace and glory: and no good thing will he with-hold from them, that walk uprightly: look whatsoever thing is truly good, and tends to the making of them happy, they shall haue it, as on the other side, whatsoever is truly hurtfully unto them, and prejudicial to their happiness, God will certainly prevent it, therefore they must needs be happy, whose God is the Lord. If God be the happiness of the creature; Take notice, first, of those that seek for happiness in other things. These mistake themselves in the main mark, in their utmost end, and therefore must needs wander all the world wide. And this is the estate and condition of every one of us by nature; we all fumble indeed and grope after happiness, but few pitch vpon it, through mistake of the thing wherein it lies, and of the place where it is to be found, we seek it, where it never grew, not in God, but in the creature. We deny not, but there are some delights and contentments to bee found in the creature, but not so much as can amount to true happiness. The comforts that come this way are poor, lean, miserable, a very dream rather then any thing else, as the Prophet saith of the hungry man, that in his dream he eats, but at his awaking, behold, he is hungry; and finds it was but a dream, and is therefore so much the more tedious to him: so those that seek, and found their happiness vpon the creature are sure to be deceived. They fancy to themselves a kind of content, but 'tis but a dream, a delusion, ther's no such thing there to be had. But if there were any such thing in the creature as these imagine, yet in things comparatively good it is the part of a wise man to make choice of the best. Now there can be no such happiness in the creature●, as in God; sith the creatures receive all they haue at second hand, but God is essentially happy, the fountain of all comfort, the God of all blessing. The creatures can give no better then they haue, they are imperfect, they are uncertain, they are unsufficient, therefore the comforts they yield, must needs be so too. The creatures are inferior to man, and below him, therefore they cannot raise a man to true happiness, which is to be found in God alone: Here then is discovered a double folly in the sons of men; according to that old complaint by the Prophet jeremy, Be astonished o ye heauens at this, and be horribly afraid, be ye very desolate, saith the Lord: For my people haue committed two evils, they haue forsaken me, the fountain of living waters, and hewed them out cisterns, broken cisterns that can hold no water. jer. 2.12.13. here's a madness in men that they will leave the fountain, and go to a cistern, foregoe living waters for those that are dead and vnsauory, forsake that that always holds water, for that that leaks, for broken cisterns: And yet this is the course of the world, they leave God the fountain of all felicity, and run to cisterns that hold nothing, nothing at all. It is a great disualuing of a clear and living fountain, when a man shall leave it and cleave to a cistern: And no less dishonour is done to God, when a man shall run from him to the creature for happiness. Esau hears profane to this day amongst us, and for what? why, for that he would sell his birth-right( the seal of Gods covenant) for a mess of pottage. And so for the Gadarenes, we look vpon them as men worse then swine, because they preferred their swine before God incarnate. And Iudas remaines a curse amongst us to this day for this, that he ranted his master Christ at the price of a slave, he sold him for thirty pieces of silver. And what less do we then Esau, Iudas or the Gadarenes did when we pass by God, forsake God, and, as it were, kick up God for a toy, for a trifle, for a thing of nought? For what are all the creatures compared to God, but as the drop of a bucket, or dust of the balance, as saith the Prophet, Esay 40.15. what's a drop to the whole bucket? what's the bucket to the well? what's the well to the sea? again, what's the small dust of the balance, to the balance itself? what's the balance to the earth? what's the earth to the whole universe? what's all the world to the great God, who made all with the breath of his mouth? Now therefore, to set so light by the Almighty, for that that is not as the drop of a bucket, or small dust of the balance( for all nations laid together amount not to so much as that comes to, saith the Prophet, how much less any one or some few of the creatures?) is the greatest unthankfulness, the greatest folly and oversight that can be imagined. And yet how many haue we amongst us, that for a very trifle, for a groat, for a penny, yea, sometimes for a farthing will deny God, hurt their consciences, hazard the loss of heaven, &c. Let the heathen blushy at this impiety: would any of them ever sell their Gods, and that for a babble, a thing of nothing: what a madness then is it in them that for a very trifle will forsake God, and endanger themselves to his fierce wrath for ever? But if they be so much to bee blamed that prefer earth before heaven, what shall we think of such as prefer hell before heaven, such as rather then they'll deny themselves in any sinful lust or passion, will let conscience go, God go, Christ go, yea, heaven and all go: These what do they else but prefer hell before heaven, Satan before God, &c: whilst they will needs seek happiness in darkness rather then in light, &c. Be wee all exhorted to resolve at length where true happiness lies, namely in God, if we seek it any where else, wee do worse then loose our labour. This exhortation must be addressed to two sorts of people: First, to those that are yet to come in, young beginners that haue not yet married themselves to God. And for these, let me persuade them to resolve vpon this truth, that there's no happiness to be had but in God: for a great part of their time is run out with many men, before they know where their main business lieth. Man was made for happiness, neither can his heart ever bee at rest till it hath pitched vpon something which( at least in his imagination) can make him happy: only herein lies his misery that he mistakes himself in the matter of his happiness, whilst he vainly seeks it in the creature. Men might take Salomons word without trying any further conclusions. Vanity of vanities, saith he, all is vanity, he spake it vpon experience: and when men find themselves( as they shall) disappointed of their hopes and expectances, they will then say they are vanity and something else too, namely, vexation▪ For 1. the creatures are all finite, but man hath something in him of infiniteness, neither can he rest satisfied till he find that that's infinitely good. 2. The creature laboureth under Gods curse unto this day, and therefore cannot possibly make man blessed. 3. The creatures are all cumberous and troublesone, so that a man had better not stand in need of them, then haue them, and therefore in heaven it shall bee our happiness not to need these present comforts, as food, clothes, &c: how then can they make us truly happy? 4. These comforts that come from the creature, are merely partial and particular, they serve not to all turns, they cannot supply all our wants at once, money serves onely for one use, food for another, clothes for another, &c: but nothing for all. Yea, but if a man put them all together, he may extract out of them a compound of true happiness? First, Solu. show me the man that can thus compound the comforts of the creature: who is he that can say, that he hath a body to his mind, a heart to his mind, a house to his mind, that hath an estate, a wife, children, friends, neighbours, all to his mind. But secondly, if such a thing could bee, yet all this without God would yield no solid content. See it in Adam; he, when he had fallen from God, was yet in paradise, a place of pleasure, and for wealth, he was heir of all the world. But what was all this to Adam, when he had lost God once? look up to heaven and see it in the Apostate Angels, they were in heaven when they sinned, where God is specially present, and yet when they had lost God, heaven itself was a very hell unto them: I do verily beleeue they had rather a great deal haue been in hell then in heaven; when vpon their sin they beholded such an infinite distance and disproportion between God and themselves: you see that though a man had al the world, nay heaven, heaven itself would be a very hell unto him without God. Therfore, let no man seek for happiness in the creature, but sit down by this conclusion: All the creatures are very vanity and vexation of spirit without God. Secondly, when you haue gotten thus far, conclude with yourselves, that you must haue God, if ever you shal be happy. Indeed, al the world is in a manner convinced of this, that there is no happiness without the having of a God, and therefore rather then man will want a God, he will make himself his own God, as having this principle within him engraven, no God, no happiness. neither will every God serve the turn for true happiness, safety and content. A false god makes but a false happiness, an unsufficient god, an imperfect happiness: so then if you would haue happiness you must haue the true God for your God: for till then the heart of man, that was made for happiness, can never be at quiet. For, as the eye being made for light is never at rest till it be brought to the light: and as the stomach, being it was made for meate, is never at rest till meat be given unto it in due manner and in due season: so also the soul of man is never at quiet, it is not vpon its center, it takes no content till it hath God( for whom it was made) and not every God neither, but that God that is described in the Bible, to be a God of al mercy and consolation, an infinite, all-sufficient majesty, he that made heaven and earth by his word, that gave us our souls, and makes things to suite with our dispositions, &c. This God we must haue, or we cannot be happy. How haue him? haue we him not already? Are we not in covenant with God as his people? do we not profess the true religion of God? Where is God to be found, if not amongst us? It is one thing to haue God in outward profession, and another thing to haue him in respect of propriety, as our God: We all haue God in regard of the profession of his truth, and the enjoyment of his ordinances, and this is our happiness above other nations. But this is not enough to prove us happy, unless we be in special covenant with God: for these two are set together by the Apostle, without the covenant and without God in the world, Ephes. 2.12. so that till God become his, by a propriety, a man can haue no sweetness, comfort, happiness in any thing. Therfore strive to be able to say, God, even our own God shall give us his blessing. In other matters, we are all for proprieties. If a man see a faire house, he wisheth to himself. I would it were mine, so, if a fat pasture, a handsome horse, &c: he can scarce look vpon any thing excellent or desirable, but he covets it for his own. These wishes are sometimes sinful and vnwarantable, always they are bootless& unsufficient: But it is both lawful and profitable to wish, Oh that God were mine! oh that he would please to receive me into the number of his people, to bless me, and to take me for his seruant. And this I dare undertake that never any man desires in good earnest, but, he obtains it, God bestows himself on that man, that in true desire would haue God for his God. Therefore, labour all you can to get him for your own; but how your own? first, get God reconciled unto you, otherwise he is a consuming fire, not a Father, but a judge; not a friend unto us, but an enemy; he that hath not God for a Father, hath him for an enemy: and oh what an unequal match must that needs bee, when mortality must wrestle with immortality, when the pitcher shall strive with him that made it, and dash against the Rock that will certainly break it in pieces. It cannot but go hard on mans side, when God shall set against him: And yet this is the case of us all; either God is our God or our enemy. Therfore labour to be reconciled to God, and make peace with him: you know what a fearful thing it is to fall into the punishing hands of the living God; when the best men apprehended him as displeased, and frowning vpon them, and that he will not look sweetly vpon them and receive their prayers, this kills their very hearts, insomuch as some wished to endure hell rather then Gods displeasure; yea, they haue held it much better to lie in hel a thousand yeeres, if then God would smile vpon them, and show them favor, then to haue his displeasure: Therefore labour a reconciliation, go to your peace-maker Christ, take him up in your arms, set between him God& your souls, pray him for Christs sake to be reconciled unto you: And take bold of the word of reconciliation committed unto us, who are ambassadors of Christ; as though God did beseech you by us, we pray you in Christs stead, be ye reconciled to God, 2 Cor. 5.20. lo, God entreats you for a peace, oh take the hint, and say, Lord, thou suest for a peace to me, I also sue for peace with thee: thou entreatest me to be reconciled, behold, I entreat thee, I entreat thee, that it may bee a match between us, and that there bee no longer strangeness. Secondly, rest not in being reconciled, but strive to be united unto him, get a union with God, not a union of peace onely, but of grace too; which is the foundation of the other, it is knowledge, faith, love, dependence vpon God and such like graces, that do unite us unto him: by these you must go out of yourselves, and cling fast unto him, as your life and happiness, in whom you live more then in yourselves. And this union once made, come on to a communion with God, for it is that that makes a man happy. Indeed union with God gives us right, but communion gives the fruition and sensible enjoyment of all; what is a man the better for having a brother, if he never see him, if he never make use of him? what good is it to haue a friend in the court, and never receive any benefit by him: so what is it to haue God for our God, if we fly not unto him, if we make not use of him. Therfore be much in Gods presence, run to him by prayer, hear him in his word, read him in his books, peruse his promises, every day let him hear from you, look him in the face, visit him often, walk with God in the light as he is light, 1 joh. 1. for herein stands your happiness and comfort, because hereby you haue communion. Secondly, for such as are already in covenant with God, and so haue laid hold of true happiness in him, let them be exhorted to deal as good husbands use to do in like case, when they light vpon a good bargain, they step not back, they slip not the opportunity, but labour to get all good assurance thereof, and to bind it as fast as they can for present, and afterwards more, as counsel shall direct them. Here you know what a man will do, lay earnest of the bargain, draw writings, call in statutes, levy a fine, &c; make all as sure as possibly he can. The same must wee do here, wee haue God in bonds to us, if we go not back, he will not onely make the matter as sure as you can: give over these May bees, leave this hovering, these vncertaineties; I cannot tell what to say of myself, I dare not say, I am not a child of God, and yet I rest somewhat doubtful thereof, &c: but drive it to an issue, secure this main point, yea, add to your assurance of this, that you are in special covenant with God, and that he is yours: get more and more evidences of this to yourselves. This is needful to be done, this is comfortable to be done: for all the particular promises depend vpon this main charter, that God is our God: therefore put it out of all question. How should this be done? We told you before in part. First, you must deny yourselves 1 in every sin, for while wickedness pleaseth a man, and is held as sweet meate under his tongue( as the Scripture speaks) he cannot be secured of Gods favour. 2 as you must deny yourselves in your lusts, so in matter of merits too: The Papist is therefore so uncertain, and hangs loose in this main point, because he founds his happiness vpon himself, and seeks it by his own good works. 3. deny yourselves in your sense, consult not with carnal reason, but go quiter out of yourselves, and rest wholly vpon the word. Secondly, these things thus done, build forward: look 1. vpon such signs of salvation as are most general, and most sensible; as 1. for your company, what side do you take? what company do ye delight in? 2. for your affections( they are sensible things) see whether ye hate sin, whether you love goodness, what do ye most thirst after, what do ye prise most, delight in most, &c: and accordingly make iudgement of yourselves. 2. Then add hereunto those other notes of stronger Christians, of a man in Christ, never ceasing till you haue settled this to yourselves, that God is yours. This is that will stand you instead in the evil day. Now, while the season is clear, and all things go well with men, God is of no reckoning with them, they can shift well enough without him; but when sickness comes, when they shall lie vpon their death-beds, and at the day of Iudegement, when the fire shall be about their ears, then God will be God to a man, then Christ will be Christ, then it will appear what communion with God is worth, &c; and things should be prized now as they will prove then. Instruction how to judge of mens happiness, namely, by their relation to God, and communion with him. As any man hath more interest into, and acquaintance with God, so is he to bee esteemed more or less happy. never ask the world who is the happy man, for this is( saith a father) as to ask a sick mans opinion of the relish of meats, Ambr. or a blind man what he thinks of colours. The world usually speaks in this question according to its wit, oh such a one, say they, is an happy man, he doth gaily well, for he hath a great living, a faire house, &c: again, such a one is made, for he hath a great wind-fall of late, he hath wondrous luck, he hath met with a great match, &c. A third cannot do amiss, for he is held up by the chin by such and such good friends, and how can he miscarry? &c. How's this? how's this? my brethren, is a man therefore happy, because he hath such goods and so much money, because he hath a little land, a few sheep, a daily friend,& c? I would fain know what sin these can keep from the soul, or what soul they can keep from hell?( and can a man be happy in hell?) No, but he alone is to bee reputed rich and happy, whom God loveth and favoureth, neither can that man ever do amiss, that hath him for a daily friend: Other friends, though never so kind, may be dead; or their affections or their abilities to do us good may be dead: onely God is constant in his love, and for his power, he is still one and the same; therefore, he is an happy man that hath God for his God, that is in special covenant with him, and he alone. Yea, but many of these you call happy men haue wants enough? It is one thing to be without, Solu. and another thing to want, Gods people need not many things, and therefore they want them not, although they haue them not; we said before that it is a greater happiness, not to be in need of these outward things, then to haue them in all abundance. I, but they want necessaries, many of them? One thing onely is necessary, Solut. and that they are sure to haue, besides God will withhold from them, no other thing that's good for them, that serves to make them good; as on the other side, they are sure to feel no evil that shall impeach their happiness. Therefore, let us bless such men as the richest, greatest, happiest and most honourable of all men. Christ is not ashamed to call them brethren, saith the author to the Hebrewes, God is not ashamed to be a Father unto them, and shall we be ashamed of them whom God doth honor? The righteous is more excellent then his neighbour, saith Salom. of greater parentage, of greater place, of greater expectation here, and shal be of far greater entertainment at the last day this is true in the spiritual, not civil regiment, and so take it. Comfort to all those that are in covenant with God, that haue the Lord for their God, &c: when ye shall hear men boast, and say: This ground is mine, or this lordship belongs to me, you may speak all in one, and say: God's mine, God's mine; he is my portion, he is mine habitation, he is my life, all that I trust to, all I stand in need of: If God be thine; al that's contained in this covenant is thine, all in the Bible's thine, all comforts, all creatures are thine in right, and thou shalt enjoy them, when thou shalt most need them: All in Christ is thine, his love, his graces, his merits, &c; what should we say more, God's thine, God's thine, and al that is in God is for thee, his truth for thy security, his love for thy comfort, his power for thy protection, &c, in a word, all Gods excellencies and perfections are thine. How then is it that I suffer want of these outward comforts? Sol. What father doth not chastise and restrain his child during his minority. A Prince is not set vpon the throne presently, so soon as ever he is born. God bestows good things vpon us by times, and as we are able to receive them, and in the mean time, we shall haue all things so far as may conduce to our eternal happiness. Yea, but for spiritual things, God hath undertaken to mend our hearts, and to make a supply of all needful graces,& c? Here's a covenant you see, Sol. that God makes with his people, and there is ever some distance of time passeth between promises and performances. No man entereth into bond for the payment of money, and pays it presently, God will do all in his time. Yea, but I sue to God for grace& obtain it not? And sue still, Sol. for thou never suest for grace but thou gainest somewhat. Grace is a precious thing, and God bestows it vpon us, as we are able to receive. It is one thing to drink a cup of beer; and another thing to drink a cup of spirits or of hote-water, for this must be taken in by degrees, by little and little. If God should give us all at once, we should be in danger of being drunk with pride, security, &c. Besides, we haue been sick men, and being hardly recovered are still very crazy, therefore God sees it but needful for us to eat a little and often: but if ye be in covenant with God, and make your use of it by presenting it to God, and pressing him with it, he will surely stand to his word, and be as good as his bargain. But how shall I know whether I am in the covenant, and that God is my God? We haue answered it already: Take this for present. First, God conveys himself to such, God takes& we give full possession. and makes them partakers of his holinesse. Hast thou then of the divine nature in thee? hath God conveyed into thee, of his wisdom, holinesse, mercy, meekness,& c? hath he given thee a new iudgement, a new will, new affections? hath he taken possession of thine heart, and is there something of God put into thee? &c. Secondly, hast thou put God into possession of thy soul, dost thou resign all to him, layest thou all thy comforts on him, so as thou resoluest to haue no God, no husband, no father, but him? God is thine. Thirdly, see what use thou makest of the covenant, how dost thou prise it?( indeed if thou well understandest the worth thereof, thou wilt set no price vpon it. Psal 119. Thousands of gold and silver, what are these to david? one word of Gods mouth is much better then all, when a Christian soul is drooping under some temptation or corruption, there comes a word of God, a promise as he is reading or hearing, which is more worth to him then ten thousands of gold and silver, &c: dost thou find it to be thus with thee, be of good comfort, thou art a right happy man, for God is thy God; and therefore in his due time, all the distempers of thy soul shall be healed and removed, he is stil in curing them, till he haue perfected the cure; where he lights on a bruised reed, he breaks it not, where he finds smoking flax, he will not leave till he hath brought forth iudgement to victory. Art thou so weak, that thou canst not stand high-lone, he will make thee to walk in his statutes, &c. In a word, if ye will hear my voice indeed, Exod. 19.5. not in flourish and compliment, but in good earnest, and keep my covenant, then ye shall bee my chief treasure, even a kingdom of priests, and an holy nation: And ye shall be my people, and I will be your God. FINIS. but vpon one part of it, where note: 1. The preparation to it: 2. The prosecution of it. We begin with the first, where the motive first offers itself, his sight of an Auditory, and that great, that's the first thing, and the second is the manner of our blessed saviours behaviour and deportment: First, he takes the hill, and being there settled, Secondly, he sits down, and being so sate, and his hearers placed, he opens his mouth,( in the third place) and falls to work. The first word that falls from his blessed lips, is a blessing, but of the matter anon. mean while, let's look vpon the particulars already mentioned, where, before I go any further, I crave leave to use mine own method( without the least contempt of others) and my liberty( with fitting modesty) in taking up such interpretations and collections, as shall seem to me most agreeable to the Text in hand, and the auditory in sight. I am very sensible of the richness of this Scripture, and variety of mens conceits about it; you will give me leave to follow what I conceive fittest, and, to speak popularly in a popular auditory, once for all let me tell you, I reverence antiquity as much as who doth most, and make use of as many ancients and moderns as my purse can buy, and my strength will bear; if I rather red then name them, it is for your sakes, and so I pray you take it. For the words, many things are disputed, touching these beatitudes in general, Vide Caietan: in lentac. Pareum in loc: aliosque. which wee will pass by, we onely touch vpon such things as give light to the words, and way to instruction, and that's all, First, where 'tis said, Of which, Vide Aug. Hilar: &c. ascendere dicitur qui ad summum pervenit, qui in medio subsistit. Chamier. ●. 12. c. 10. Tom. 3. De consens. evang. l. 2. c. 19. Bunting, &c. that our saviour took the mount, it is questioned wherefore he did so, and wee think it safest to shun doubtful mysteries, and to say as the evangelists do. he went up, 1. to pray, and then to preach; that's in Luke, this here. Next 'tis questioned how the evangelists must be accorded, when one saith that he came down the hill, the other, that he went up; the answer is, he went first into an higher hill, or place to pray, and after came lower to preach, that's the last, and( I think) the best of Austins resolutions; as for the hill its self, and the ston where Christ is said to sit, I hear what men say, and travelers yet report, but I love not heare-sayes in grounding points. Well, we find him on the mount, what's his gesture and behaour there? 1. He sits: 2. He opens his mouth, &c. I'll deal plainly, I abhor mystical senses and allegories, where the holy Ghost is not our warrant; I dare not say, that our saviour sate in a mystery, as some Ancients do, nor can I ground a general instruction, vpon an occasional gesture, more then this: Our LORD sate preaching, therefore 'tis lawful in itself, whether necessary, let them consider who thus infer, the LORD sate at Sacrament, Pro hic& nun● Dr. denizen de Sacr. therefore wee must whether he sate at( our) Sacrament, is more then I know, whether he purposely sate to bind us to the like, is more then any man( I think) knows, and till that be cleared, I dare not urge necessity; necessity? What? Praecepti or Medij; but our saviour opens his mouth, and teaches; what's that? I will not descant, it is true, our saviour taught with his hands, As Chrisost. and Thophy. Comment. as well as with his mouth, an● it is as true, that many open their mouths, and y●● do not teach, at least the people; but m●an● 〈◇〉 Matthew so much? I trow not; what then? doth this phrase necessary imply this to benis first Sermon, Vide the Iesuites ad locum. o● that now new matter comes to be broached, n●uer before vented, touching evangelical counsels, &c. No neither, but the speech is Ebrewish, and sounds as much as he began to speak, or if there be any more in it, it denotes: 1. The deliberate and advised: 2. The clear and free manner of our saviours, speaking, as the like phrase is used. Pro. 31.26. Act. 8.35, &c. Well, he sits, he teaches that people, lets us now( after him) teach you, wee will but touch vpon the circumstances, because wee hasten to the Sermon itself. 1. Our saviour sees, and then teaches: Hence conclude, that. The sight of the auditory quickens the Preacher, the object quickens and affects the sense, the sense the understanding, the understanding the will, the will the whole man, and namely the tongue, hence this sight hath such an influence into these speeches; the Lord Christ, sees and speaks, and would all his messengers see their people oftener, perhaps they would speak oftener too, but what affects in an Auditory? 1. fullness and greatness, who would not cast his net amidst multitudes of fishes, this our Sauiors motive here, argument else-where, both for Praying, Math. 9.38. and Preaching, Act. 18.10. Secondly, alacrity and readiness, when they come vpon the wing, as the dove to the window, this opened Peters mouth, Acts 10.3. Attentiuenesse, and tractablenesse, when they hang vpon the Ministers mouth, as birds do vpon their dams, Luk. 19.48. 4. fruitfulness and growth in knowledge in obedience, this puts life into our prayers and studies at home, into our labours and application abroad, this opens the heart, the eye, the mouth, all, and the contrary to this, kills your teachers, a thin, heavy, sleepy, froward, fruitless people stops the mouth, straightens the gifts, dead the spirit of a Pastor; and a people enlarged in their gifts and affections, carry a Preacher beyond himself, and make him more then himself; I haue heard much talk of barren Ministers, of silencing Ministers and the like: shall I tell you; a barren people make a barren ministry, a could auditory, a could Sermon; a dead Parish, a dumb Minister; nothing shuts our mouths and silemces us so much as our own auditories were they quick and nimble in finding ears& hearts, the great Bishops of our souls would soon find his tongue, as you find it here. You see what occasioned this Sermon, now look vpon our saviours pulpit, he sate on an hill: when the heart is willing to goodness, it will find means and opportunities of doing it. A good heart is a good contriver, it will not be to seek of time and place, and other fitting circumstances: witness our blessed saviour, it was his meate and drink, to do his work, and therefore an hillock, a ship, a table, any place( almost) shall serve for a pulpit, for a chapel: witness Saint Paul, his heart was prepared, and then he could pray in the goal, sing in the stocks, preach at bar, and can you marvell? the heart or will is a great princess, and hath a great command; shee sharpens wit, quickens sense, employs hand, tongue, foot, all the man, all about the man. again, the Lord who eyes the heart, answerers men according to their heart, free hearts with faire opportunities; when a heart is present, occasions shall be offered on Gods part, and will bee taken on mans. Therefore, This takes off the idle excuses of all sluggards, one would preach, but he hath a bad memory, an ill utterance, a dry body, a worthless people, and that is the reason of his negligence: the reason; nay, that is the pretence, the reason is, he wants an heart: another would pray with all his heart, but his house is too too inconuenient, he hath no private place; a third would red, but he hath bad eyes, and no fitting book; a fourth would hear Sermons, but he hath ill legs, and wants a seat, a fifth would gladly do some good, but he cannot light vpon a good opportunity and fit subject: just so your idle vagrant, he would work for his living, but no body will hire him; he would work, but he wants clothes, clothes you give him, but then he wants tools, you supply him with tools, but the truth is, he hath an infirmity, he is lame in his limbs and sickly, nay, the truth is, he is lame in his will& sick of the lazies; were the will right, these excuses needed not; mark it in your children, when they go to schoole-ward, somewhat is ever in their way, now they want their hats, and then their books, and then paper, and then quills, and next their breakfast, something still when their errand lies that way, but when they come homeward, how then; they can play without hat, never dry or hungry, then there is no lameness, sickness, nothing wanting but time and day light; the reason of this, they want affection to their books, none to their sports, hence the difference; it is so with men also, thou wouldst pray, but thy house is open, &c; hear, but thy seat is far off; read, but thy leisure is little, &c: hear me, mend thy will, and all this is holpen; did that stand rightly disposed, a barn, a stable, a bush, a furrow should serve for an oratory and a closet to pray in; thou wouldst spare time from thy meate, from thy sleep, but thou wouldst read, a mat should be thy seat, thy legs a pillar, thy feet a pew, but thou wouldst hear; therefore fault not occasions but thyself, a sluggard never wants an excuse, lions be in the street, as Salomon saith of him; and a willing mind never wants means in some measure. 2. Therefore mend the will, and all is mended, as the soul doth not find but make itself an habitation, and fit itself with organs: for it is true in natural respects, so doth it in spiritual too; a willing preacher carries his pulpit in his heart, a willing hearer his seat, a good stomach will make a table, a stool, a cushion of the ground, give him meate, and he will tell you that knees were made before stools and tables, hands before knives, think the same of spiritual affections; edge and whet them, and they will supply or dispense with other necessaries. You see his pulpit, his cloth and cushion, this serveth the turn vpon occasion, but this is no rule in a settled Church: they that think any barn, house good enough for God, any board, stool, table, pulpit good enough for his messenger, haue no more religion in them than what they put into their purses: But now see our saviours gesture, he sate, and so they do in some Churches, and so should we, if the argument were concludent from a feast to a sitting; for sure Christ feasts us in the Word, as well as at the Sacrament, but we touched that before, all that now we note, is this: The holy Ghost observes the very gestures of Christ in Gods worships, his sitting, standing, leaning, groveling, but why? 1. because every action of his is for our instruction, though not imitation ever. 2. because God would do us to know, that his eye is vpon all his worshippers: here wee might fall vpon Popery, w●ich brings up an ill report vpon the sacred writings of God, as if they smelled of some vnsufficiency, were but a partial rule, and had not in them a full and selfe-sufficiency: what? doth God descend to circumstantials, and is he defective in the substance? Doth he so often repeat ex abundanti the same thing, and in the mean forget any main point? Doth he acquaint us with the very gestures of our saviour, and in the mean leave out some doctrines and articles? Doth he record these Sts. saluattions one to another, and ouer-slip necessary instructions of his own? Let bastards emplead his last will and testament, whilst they please, as if it were imperfect, every true son will say with their elder brother, I adore the fullness of the Scripture. jerom. But I had rather speak to you; hence see what an eye is vpon you in Gods worship, true, he is a Spirit, and desires such to worship him, joh. 4 24. who do it in Spirit and Truth,: but withall, he that made thy body as well as soul, and redeemed that, and will glorify that as well as this, hath said, that every tongue shall confess him, every three bow to him, and he will see it done: There ore look thou to thy foot, to thine eye, to thine ear, Rom. 14.11. to thy head, to thy knee, to thy gesture in Gods presence, for the Lord doth: And do not under a pretence of superstition prove thyself profane, nay, vnmannerly and clownish as many do, who come before God, as he before Caesar, fearing nothnig, but that they should be too mannerly. The Preacher having taken his place, the hearers ( the Disciples first, the people next) take theirs: so it should be; the preacher once settled, the scholars should place themselves with best conveniency, this prevents confusion and disturbance, Nehem 8.4.& 9, 4. conduces to both order and edifying, hence this observed of old in Ezra's dayes,& elsewhere, and since in the new testament: Wee onely touch vpon it, in regard of the new disorders; if you repair to Cities and more populous places, you shal sooner see the face of a Faire than of a Church such tumbling, brawling, clapping of pues, as little beseems such assemblies, 2 if you look vpon your Country-meetings, you shall find that many come more for mans law, than Christian gospel; to see rather than to hear; so they bee Church, and keep their own seat, it matters not, what they learn whether they hear; And hereof is it, that they profit so little; profit should they be examined by their Pastors, as the French man was by his Preacher, what they heard, they might truly answer what he did, that they knew not what language the preacher used, French or latin, latin or English: It is a blushfull thing to be vnciuil in the congregation before men and angels, and the Lord of both, but to take Gods name in vain, to come in vain, to sit and hear in vain; this is horrible and near to cursing. The last circumstance( he taught the people) here is a preachers work, he must haue a mouth, that must be opened, and so opened, that he teach and the people may learn: Such a one was Christ Iesus, {αβγδ}. such a one would S. Paul haue to receive orders, 1. he must be apt to teach 2 he must actually teach, Discendum propter docendum. he is Christs mouth and deputy, and must represent him to the people, and this is his errand and office, he must learn that he may teach, as the Hebrew proverb runs, but whom must he teach? the people, the flock depending on him, what? the whole counsel of God, so far as concerns them; how? freely, plainly, as they are able to bear it, so did our master, and this is to teach, as Austen notes in that excellent discourse, &c. Non dicitur quod non intelligitur. vid. August. de Doctr. Christiana. Here is our work, and here must we sweat, but what must you do? 1. you must learn, come and sit at the feet of your Gamaliels, as schollers, not as Masters, as many do, and 2 your must reciprocate; if we give you spirituals, you owe us temporals, Cor. 9. were wee but Catechists, you hear the Apostles Canon, Let him that is taught or catechised, Galat. 6. make his teacher, partaker of all good things; you haue the best of our time, of our wits, of our inventions, of our blood, of our spirits, you owe us of the best of your temporals in St. Pauls iudgment; consider of it, you look for food, and so do wee, we must not starve souls, neither must ye starve bodies, you expect plentiful teaching, perform plentiful means, men cannot live without bread, nor study without books, nor preach without study, unless you hold boldness, zeal, prating, preaching. Ob. Wee give them what law affords them: whose Law? Gods? we ask no more, mans? take heed of pressing too much statute-wages, lest Ministers resolve vpon statute-worke: let the strife rather be, who shall exceed other in feeding, in doing duty, you or we. But we haue stayed longer than I meant in the preparation; the Lord saw fit to premise it, and we did not dare to neglect it. Trow wee come forward to the Sermon itself, wherein our saviour declares himself, a most wise and skilful builder wisdom stands in sorting things to their right ends, by the fittest means, the end whereto all men are carried, and whereat they aim, is happiness, herein all concur, Vid. Seneca de vit. heat. Ca. 1. at least formally( as they speak) though not for matter; I mean, all men would bee blessed and happy, though they do not all seek it in the same thing: hence our saviour begins here, and projects this first, and then 2. for the obtaining of this, propounds the right way and means, suiting supernatural means to a supernatural end and blessing. Touching which end wee haue somewhat to say in general before we descend to the particular; we will not trouble you with the infinite disputes and discourses, which are extant vpon this subject, but confine all that we mean to speak, unto two heads, whereof the first is this: happiness is yet feisable and attaineable by man in this life. The next this: It much imports and concerns man to know, where this his happiness lies, and is to be found. It was my meaning to haue handled one at least of the twain at this time, but I see the time spent, and find myself ouer-matcht with a Church, therefore I adjourn both. The second SERMON. The last day wee laid down two conclusions, whereof the first is this: There is blessedness or happiness as yet attaineable in this life; It is yet possible for man to be blessed, and that in this world: we first explain ourselves, and( that done) we make good the point. Possibility implies power; power is either active or passive; the conclusion is, man hath no inherent active power of his own, whereby he may advance to happiness, onely a passive power or capacity he hath. 2. happiness is either full, August. de civit. Dei l. 19. cap. 20. 27. entire and complete, or else is onely substantial and initial; happiness, for substance, is here attaineable, though not in fullness of degrees, and this appears by testimony of God, who affirms it of men, here for the present, and of this estate which is onely viae, even in this our pilgrimage, thus the poor( a pilgrims estate) is blessed, the mourner( the pilgrims case) is blessed, the hungerer, the persecuted blessed, blessed for the present. as well as in reversion, so saith God. 2 Of men first wise men, Vid Arist. Ethic. ult, all your Philosophers yield an utmost end, a sovereign good( 1. an happiness) and here attaineable for substance, though not in perfection of degrees 2. all men, though they agree like clocks about particulars ( where so many men, Vid. August. de civit. Dei. l. 19. cap. 1. Vinere omnes heatè volunt &c. Vid. Senec. de vit. heat. ca. 1. so many mindes) yet they concur in the main, all would be happy in the general, and God and nature which do nothing in vain, haue not for nought emplanted this desire: every creature is made for an end, and that end is its happiness( I mean) its perfection; man is the King of Creatures, and therefore made for, and capable of an higher happiness, he is here capable of virtue, of grace, of holinesse, therefore of happiness, he is here capable of greatest misery, therefore of felicity, he here works for an end, and ends( one or many imply an happiness) he is here capable, nay possessed of Gods Image in part, there is some majesty in his face, lustre in his complexion, Lordship over the creatures, there is somewhat divine in his understanding, in his spirit, and this natural Image( as some call it) conclude a capacity of more, and surely, if God hath communicated to every species, so much happiness, as he hath fitted them for, wee cannot conceive that man amongst the rest should be quiter excluded; nay, why did Christ Iesus become man; but because that whole species( mankind I mean) should not be quiter abandoned: but why stand I vpon these discourses? man in this life may haue heaven in his heart, faith, love, fear, ioy, &c; may haue Christ his head and husband betrothed, the holy Ghost his inhabitant& comfort, God his Father, therefore in this life he may be blessed. Is man capable of happiness? First, let iniquity stop her mouth; say, man fall into misery, whose is the fault? not Gods: Nothing comes from God, but goodness; from happiness, but happiness. Secondly, he hath given man a nature capable of felicity, he at the first put him into possession of happiness. And settled him in a blessed condition: He undid himself alone. How could he choose, when God had ordained and damned him to misery? First, its not so, for there is no damning to misery, without relation to sin: so first, he had destroyed himself, and then God left him under his own ruins. 2. If so, yet decrees do not compel to sin( being secret; And this presupposing sin) no more, then a capital law, necessitates to murder. But the matter is, God did not decree him to sin; if we speak properly of decrees. object. But God deserted him, and then, he must needs fall? Ans. There is a double desertion; one such, as that he cannot but fall( 2.) Such, as that he may fall. God made it not impossible to him to stand; but onely possible to all or stand: But God foresaw the issue? True( 1o) but foresight is not causatiue; joseph, he foresaw a Famine, but caused it not: God was not bound to give and keep a stock both. Ob. Vid Aqui quod lib. 11. art. 3. But his not preventing it, argues his willingness of mans misery? Ans. It argueth his delight in glorying himself by manifesting his excellencies. As for misery, its not any object of delight or desire at all. Ob. But, what is this to us, we are now deprived of possibility of salvation. Ans. Our nature is not, if any person hath deprived himself, whom will he blame, but himself, who is still unwilling to blessedness in Gods way: Why will you die, Vid. Caiet. in Rom. 9. quam optime oh house of Israel( saith God) ye would not; saith Christ: we may resolve all mans misery into that principle, mans will, and speak and walk according to the rule prescribed us, and not foolishly and saucily charge God, as job did not. ca 1. when we understand not ourselves. Here bless Gods goodness, that hath not left under his own curse and misery; this goodness of his is commended; First, from the motives, God did this freely, when wilfully wee choose death, catched our fall by rebellion, did not desire God. 2. from the means, by plunging Christ into misery, all our ioy flows from his sorrow, our comfort and honour from his shane. 3. from the matter, he made the bone stronger then ever it was made, I mean, us more happy then other creatures, whereas we were more miserable. A toad was a man to us, and wee the toad once: but now we aree more happy then they. Nay 2. then the Angels, they being seruants, we sons, married to the heir. Thirdly, more happy then Adam, his estate was happy, but uncertain in his own keeping, his was good; but not so good as ours, God was not so near to him, as to us, who haue Christ( God incarnate) an head and husband. And now if all creatures, if Adam was thankful much more must we if the prisoner be thankful, for bare liberty, if the malefactor for life alone, what we, who for d●ath haue life, for shane honour, for a prison, pa●a●●e. Ob. But how shall I know that I am blessed? Anws. look to the Text hereafter, and thence gather it, wee pass. Secondly, seek the bliss, make out as the sick man doth( if any hope) for health, the poor man for riches, the pain●d man for ease, the oppressed for right: If they do this for private, and partial goods, shall not wee for an universal good? all other goods are less then man; this of happiness matches, nay, exceed him, all other are mingled, uncertain, unsufficient, vnsatisfying, all other receive their perfections from this, this is the end that crownes all, and therefore this must chiefly be sought. Now, to expedite and quicken this pursuit, let us take into our consideration these particulars, as they follow First, consider the point, happiness is feisable and hauable, for first our nature is capable of it, as w●e haue said, and as wee see, for some men are actually, and truly blessed, wee justly bless their estate in life, in death, in the midst, of their afflictoins, and next, the blessed promises,( though they be not every way, and simply universal, yet) are they generally and indefinitely delivered, so that no one particular is by name excluded. add to this in the third place, that there is nothing within us, no creature without us which can keep us from happiness. original sin cannot, sins actual cannot, men cannot, devils cannot; happiness rests in Gods hands, and at his dispose, If he give quietness, who, saith, Elyhu, job 34.29. can make trouble. Fourthly, the Lord delights in our happiness, he ma●e us for it, he calls us to it, he persuades acceptance, and teaches the way, &c. Secondly, Consider it is desirable, namely, that which necessary draws the heart after it, none can desire misery, none can but desire blessedness in the general, though he fail in the particulars. Secondly, that which makes other things desirable. Nothing else hath any worth in it, any further then it makes for happiness, or any power at all vpon the heart, any further then it hath its prospect that way, why do men desire, wealth, ease, health, &c. Why do they endure pain, sweat, or any other hardship, but in relation to happiness. Thirdly, it is happiness that quenches the thirst and quiets the appetite; it is the center of the soul, which never rests, until it rest here, where it receives its perfection. It is the food of the soul, other things no more satisfy the soul, then air the stomach: To make short, it is( as Salomon calls it) the whole man or, his perfection. The truth whereof will yet further appear unto us, if we lay to the effects name, the parts also of happiness. First, there is( let me so call it) a negative part; full happiness, excludes both all kindes, and all degrees of misery, it expels from its presence all darkness, like the sun in his strength, and so much scholars conceive to be implied in the word {αβγδ}, Phanorinus of {αβγδ}& {αβγδ}. true happiness excludes, though not the presence, yet the poison of all wants and crosses whatsoever. A man that is once pronounced blessed of God, is past all harm, no affliction can hurt him. Nay, he is blessed in all, because all sets him forward to happiness, and is subordinate to it. Hereof is it that a Christian is under the blessing, as well in prison as in a Palace, in a suite of leather, as in cloth of gold. Secondly, there is a positive part, happiness includes all good things in it, and denotes two things. First, a plurality, Secondly a perfection of good things; so much some think to be implied in the word {αβγδ} being plurally used. So much the thing itself speaketh, being the utmost end of man, which virtually contains, and finally perfects all. An happy man then is truly invested into all things and rights truly good, with sufficient security of being saved harmless from the contrary, all which good, he shall fully enjoy( in the quintessence of them) when he is completely happy; by thus much spoken, wee find the estate first hauable, secondly desirable; therefore now what remaines, but that wee inquire into two things. First, where mans happiness is to be found, secondly, by what means it is to be attained; for the first, our saviours silence tells us where it is not, his Sermon where it is; for the negative, mans happiness lieth not in outward things: Blessed saith our saviour are some, but who? here is no blessed are the rich, blessed are the faire, blessed are the merry, blessed are the mighty, no, nor yet blessed are the witty, the deep, the worldly lear●ed men, much less blessed are the proud. happiness lies not in carnality, in morality, within the reach of nature, or verge of the whole creation, in the disquisition of true happiness, we must leave all these things behind us, as labouring with vanity and vexation, as Salomon doth in his discourse vpon this subject, throughout his Ecclesiastes, a●d fasten vpon his affirmitiue, which is our second thing, and what's that? God enjoyed, is mans happiness; hence Salomon, fear God, and keep his commandements: for, this is the whole man; he attains not his perfection, that is, his happiness, till he come home to God in this holy communion. object. But how( will some men say) can this be? God in in himself is indeed blessedness itself. But how is he mans blessedness? lieth mans blessedness out of himself? Answ. obiective happiness lieth out of man, out of every creature, and the more happy and excellent he is, the more he fastens his happiness vpon the object without himself, thus the angells behold Gods face, not themselves, this is their happiness, thus the eye is perfected by light without, the soul by Christ and God, and then man is at the best, when he is rapt out of himself, and when nature sleeps and ceases from natural acts, as it shall in heaven. But, Secondly, consider that we do not make God simply considered and abstracted, mans happiness, but God enjoyed( as I said) that is, God, 1. reconcilest. 2. united and communicated to us; and when God is both for us, and with us, and in us, then our happiness is brought home to us, for this is that vision and fruition of God, which makes up mans formal happiness, as men call it: whosoever then will haue happiness, he must haue God, as is said, Psal. 144. last verse; Blessed is the people whose God is the Lord: red the words how you will( by way of correction, or by way of confirmation, or amplification) the thing is clear; our blessedness is in, and of, and from him the first blessedness, as things retailed come out of the chief store-house, as all heats come from the prime heat, fire, all lights from the prime light, the sun: so 'tis here, no blessedness can be had without God, who is essential happiness. But how doth God become ours? he must be ours( if wee will be happy) 2. ways. First, ours by covenant: Secondly, ours in communion; but now to pass to the second thing, whats to be done on our parts for the putting of ourselves into a covenant and communion with God? Surely God begins to us, and we must answer him in his call, in his means, we must 1. see what our danger and misery is, so long as God and wee stand at terms of enmity and defence; Oh unhappy creature, who hath to encounter the wrath of an infinite God, who knows the power thereof; beleeue it to be more then hell, and never rest till thou hast thy peace; beg, cry, fly to Iesus Christ the Peace maker, fly to the word of reconciliation, the precious gospel, and entreat the Lord for his Words sake, and his Christs sake, to save thy life, and to accept of thee, vpon thy submission, thy coming in, and casting away of thy weapons( I mean) thy sins, and when thou hast purchased thy peace, and begged thy life, then in the next place, apply thyself to God in all his means, and endeavour 1. an union with him( an union I mean of quality) standing in conformity with him and his holy Image: 2. A communion, the first is obtained by the having, the latter, by the exercising of the heavenly graces. Labour these, get knowledge, whereby the understanding unites itself to God, get faith, get love, truth, &c. whereby the will is carried to him, and pitches vpon him, and when you haue the habits and graces themselves, then exercise and act them, 1 John 1. walk with God( as John calls it) in light, and so you haue communion with God, as with a father in Christ; walk? how is that? Micah tells you, in the daily exercise of humiliation, as there is daily occasion offered, and in the constant employment and emproouement of our graces; for happiness stands in action,( and that action must be of the noblests parts, in the highest operations, vpon the highest object, God) the more you dwell vpon him, the more you feed vpon happiness, the more you live. go therefore to him in the constant use of all his means, thence draw and suck saving grace, and learn of him, who is not onely the object of our happiness, but the teacher also, nor so onely, but the Author and worker too. Vide Bonavent in Prooemio, ad Pet. de Combis,& Sananarol. de faelic. vitae Christian. &c. In the next place, let this serve for the encouragement of the staggering, the comfort of the resolved Christian. For the first, 'tis true, when wee look downward, we find as little comfort( the best of us) as Noah saw in the flood, let Noah look forth, and there was nothing but fear, and death, let him look inward, there were no neighbours, but bears and lions, and other beasts, but yet he had his ark, a pledge of Gods care, and presence: so stands our case; look wee inward into ourselves, theres nothing but guilt, sin, death, rottenness, corruptions, crawling in every room of the soul; look we outward vpon the creatures, there's nothing before our eyes but confusion and destruction, every place is a sea, a dungeon filled with darkness, misery, death, what not? All things threaten hell, destruction, God is gone, heaven is shut up, happiness is forfeited, no means of recovery left in us, in the creatures. How then? why, yet then there's an ark, a Christ, an heaven, yet happiness is hauable, yet 'tis possible for me and thee( wretches though wee be) to be happy, and to be saved. Possible? what now after all this sin? this misery? yet possible still; what for me? for thee; why, my conscience curses me, Satan doth, man doth, God doth; I am encompassed with curses in my estate, name, soul, in all the ordinances? well, yet( notwithstanding all this) 'tis possible for thee, for me to be happy; how? Nay, first grant me the general, may some be happy? are some? haue some been so? why then, thou and I are not excluded from the possibility, and therfore let's not cast off endeavours, cast away our hopes, but hold at least this twig, 'tis possible, 'tis possible, there's nothing yet said, or done by me, but 'tis possible for God to pardon it, for Christ to expiate it, lay hold on this sprig first, that so thou sink not, and then catch at another, say 'tis not onely possible, but probable; why, else, doth God spare me, speak to me, invite me to the accepting of Christ? and when thou art got up so far, climb up by these steps, here delivered to a third degree, that is, to a certainty, mean while, let not this go, 'tis possible. As for such as are already enrolled within the covenant, and bear the mark of God vpon them, let their hearts be enlarged into ioy and rejoicing, there is not onely a possibilty, but a certainty too of their blessedness, the blessing is already put vpon them, and that by God, and certain it is, he is blessed whom God blesseth, blessed then they be, not in hope onely, but in act also, blessed every way, and every one who feareth God, blessed in all estates, living, dying, and how not? in all ages, in all places, at all times; do ye whom this concerns enjoy this, and make not yourselves miserable, God hath not made you miserable, creatures cannot, men cannot, devils cannot, things present cannot, things future cannot; God hath set on the blessing, and none can take it off, onely be sure that God the father hath formed and begotten you, that Christ hath united you to himself, redeemed you from this present evil world, and renewed you to his Image, that the holy Ghost hath seized vpon your judgements, and made them poor, vpon you affections, and made them yielding, vpon your wills, and made them flexible and upright, and then come poverty, yet you are blessed, come sickness, yet ye are blessed, come death, wet, bloody death by persecution, yet blessed, your leaves and blossoms may be strike off, but there's a substance remaines, as Esay speak, the main inheritance, blessedness still holds. Lastly, here's the reason of our tendering happiness to all in our ministry, first, wee know that mans nature is capable of happiness without any varying of his species, which cannot bee said of stocks and stones. 2. Mans present estate and condition is capable of happiness, for as much as he is here a viator and pilgrim capable of blessing, graces, faith, love, &c. 3. Our errand and message is to men within the Church, who are under the means, and in the walk of blessedness, 4. We speak his Word, and come in his name, who is of infinite power, wisdom, mercy, whose spirit breatheth, where he pleaseth. 5. We follow our rule, and attend our commission, preach to every creature, Mark. 16. not in a frier-like sense, to wolves, birds, &c: as they say of some, but in our saviours sense; to every reasonable creature, to every man, who will give us the hearing, vpon these grounds wee are ready to tender happiness to all thus far, that 'tis possible for them( for ought wee see and find in our commission, the written word) to bee saved, to bee blessed, and here an end of the first point. The second we hau● taken in by the way, whilst we prosecuted the former, and therefore we now hasten to particulars, wee may not at this time enter vpon them, onely in that our blessed saviour first propounds the end( blessedness) and then the means, we see, That mans chiefest aim should be at his utmost end, happiness, this though last achieved must be first projected, and this lodestar must be stil in mans eye, hence it is, that our saviours Sermon takes beginning here, and the holy Ghost founds many an exhortation vpon this bottom: and indeed God made him for happiness, and propounds that first to him, and therefore he must propound it first to himself, as his end: again, the utmost end is that that forms all mens actions and qualifies all things, all which are so far good or bad, as they more or less conduce to this end of his: 2. that which quickens all obedience, the end flows into the means, and men work no father in them, than the end enliuens them. 3. That which sweetens all the means, and makes them amiable,& which crownes all our endeavours, perfecting both them and vs. Now, here we might tax our folly, who stay in the mid-way, flag and take up our rest before we come home, that is, rest in subordinate ends, not in the supreme, stay in things of an inferior alloy, which are desirable f●r others sakes, not their own. Thus one man aims at this, to be rich; hither tend all his thoughts, cares, labours, he lays all that he is worth vpon this purchase; another doth as much for pleasure, a third for honor, a fourth for worldly wisdom, &c; but all these are propter aliud, vndergoods, owing tribute to an higher end, not simply good, and therfore not for their own sakes desirable, but onely in a degree and respect, as they speed us hom-ward toward happiness; the thing to be studied is, what's blessedness? wherein stands that? which way goes that? or which way leads to it? and in truth a man can never know the way, till he agree up on his end, never prise the means and give them their just valuation, till he know the end, never use the means aright, till he resolve vpon that end which regulates all, quiets all, bounds and commands all: Therfore( good my Brethren) lets not loose ourselves, and forget our errand; our Father Adam lost our happiness, and we are sent to seek it; seek it, where it is, and go handsomely to work, say, I am not made for riches, they are made for me; I am not made for creatures, they are mine; and I am their Master: Therefore these cannot make me happy, I am made for eternity, for everlasting life and happiness, therefore, let me study that, mind that, see that end beyond inferior ends, why, do men seek wealth, but to bee happy? why pleasures? why honours? but because they would be happy: if these cannot bless and enhappy me, why should I burn day-light? why should I not off them, as the bee gets off the plant, that yields her no hony: and once, at last see where my business lies in pursuing happiness, and where my happiness lies in Gods ways, the first step whereof is poverty in spirit, of which hereafter, for now we haue exceeded the hour beyond my present purpose and future resolution. The third SERMON. 3 Blessed are the poor in Spirit, for theirs is the kingdom of heaven. De hisce beatitud videatur Bernard in festo Omnium Sanct. HItherto of general instructions, and the evangelists introduction: Now wee come to particulars. Blessed( saith our saviour) there he takes his beginning, the first thing he intended was blessedness, the first of his works blessings, the first word he utters, is blessed; this is his primary and direct work, to bring man and blessedness together, but where rests the blessing? on the poor, but spiritually poor; here's a paradox, the foundation of mans happiness is laid in misery, Gods courses and ways are high, not against, but far above mans particular reason, but to the words; in them see, 1. the persons in speech, and then the thing affirmed first, confirmed next, the persons are poor, beggars, poverty imports a want or scarcity of things, necessary to life and liueli-hood, every want of superfluities is not poverty; then one is said to be poor, when he is destitute of things necessary to life, that is, truly lively; life is either natural or spiritual( carnal life is but death, and therefore we bury that) when a man is destitute of means, which tend to the preserving and cherishing of either life, then is he said to be poor, poor in purse and in the world; if he be scanted in the one, poor in spirit, if in the other, now the question is, of which poverty our saviour here speaketh, Vid. Estium ad loc. and our answer is this, first, we take the jesuits word, that vowed poverty, or outward poverty voluntarily undertaken is not here spoken off, for first, the particulars instanced are duties commanded, not perfections onely persuaded, and secondly, if vowed poverty were the thing here blessed, the blessed Virgin and her blessed son were not under the blessing here pronounced, if the wisest of themselves and least partial may bee heard. Secondly, Vid. Caiet.& Guliel de Sanct. amore apud sixth. Senes. in Biblioth lib. sixth. anno. 18. outward poverty imposed by God, we do not utterly exclude, for though it be neither a blessing in itself, nor a cause of blessedness to man, yet may it befall a blessed man, and bee made an occasion of spiritual poverty, and thus we yield the Disciples, to whom these words are applied, Luk. 6. to bee in some degree both ways poor, and to say as the thing is, there is no man becomes spiritually poor, till he be poor either in his outward condition, or inward disposition and opinion, touching externals; that is, till he hath emptied himself of all conceit of, and and confidence in his wealth, and finds himself poor for all his riches, and willing to part goods for grace: But all this will amount to no more, but a bare occasion of blessedness, and nothing is more clear then this, that a man may be both outwardly poor and everlastingly miserable, our third answer therefore is, that spiritual poverty( which fals under precept, and is not a mere council) is here meant; and so our saviour expounds himself, when he addeth poor( in Spirit) and this poverty is so termed, first, in respect of it's subject, to wit, mans spirit, chiefly his understanding and iudgement. Secondly, of the object, namely, spiritual things; not outward goods. Thirdly and chiefly in respect of the author, the Spirit of God, which first convinceth a man of the excellency of heavenly things, of his own utter emptiness and want of them, of his extreme need, and strict duty of having them, of the great benefit of getting them, and to conclude of the impossibility of compassing them by his own strength,& possibility of attaineing them by Gods mercy and means. Secondly, the same spirit subdues the will, and persuades the heart to a cheerful use of Gods means in obedience, and with s●me assurance of acceptance. The party then here described is( at the utmost) one, who being outwardly humbled with the want of riches, or wants in riches, inquires thereupon into his spiritual estate, and there finding himself worse then nought, thereupon makes to God for a spiritual supply, and is willing to take it vpon any terms; this is the man: Now what is it that tis affirmed of this man? he is ( blessed) blessedness is a concurrene of all excellencies and requisites to mans well-being without mixture of their contraries, 'tis properly appliable to persons, first, to God, as the Author of all happiness, and at second hand to man, as the subject of some, man I say, as he holds communion with God by the graces of the Spirit hereafter metioned, and commended to us, either as parts, or as signs; or as means, or as effects of our blessedness: The matter then is, that the spiritually poor is in a blessed condition. But now in the third place, how is this proved? thus, he is blessed who hath the kingdom of heaven; and this is the poor mans portion: Therefore, this kingdom is the blessed estate and government of Christ in grace and glory, one kingdom, but the rooms are two; an vpper and a lower, known by the name of the Church militant and triumphant, the state one in substance, degrees onely varying, this kingdom, in regard of the quality of it, is termed heavenly, in regard of the author and giver of it is called God's, Luk. 6. as also the poore's in these respects, first 'tis theirs by assignment, 'tis appointed of God and set out for them from all eternity. Secondly, theirs by right; they having a right to their Christ. Thirdly, theirs by actual possession in their head Christ, who in their names stands seized of it, and in themselves; so far as they are spiritually poor, that is, emptied of themselves and filled with God, and this for the words; Now to the matter. Where God intends happiness, he begins with spiritual poverty: herein, God deals like a wise Physician, who first makes sick, that so he may make whole, like a good chirurgeon, who first cuts, and then cures; like a good builder, who digs downward, that he may build upward, thus God undoes a man before he saves him, mars him, before he makes him; takes him all to pieces, and then joints him for ever; this to be his method is soon seen: if you trace either his prescriptions or practices, in a plethory or fullness he prescribes phlebotomy or some evacuation, thus the rule runs, is any man( conceitedly) wise, he must empty himself and become a fool, that he may bee truly wise, 1 Cor. 3.13. Is he falsely merry? he must be seriously sad, that he may be sollidly merry, Iam. 4. Is he high? he must be humbled, that he may be high: So runs Christs bill to the Church of Laodicea, he first sets down what they were in conceit, they were rich, wise, wanting nothing, secondly, what they were indeed, poor, revel. 3. blind, naked, wanting all things, and that done, he advises them to take up of him receipts, and eye-salve; that so they might know themselves, and understand their beggary; thus he prescribes, and accordingly he practices, his first work is conviction and downe-casting, this we see in Manasses, first, he claps him up, and hangs irons enough vpon him, and then comes vpon him with a pardon and salvation: thus he dealt with Paul, first, he vnhorses him, keeps him under darkness,& on the rack, and when he had mastered him, then he makes him; this was his course of old, job 33. he affrights a man with dreams, afflicts him with pains vpon his bed, and having thus ploughed him, he after sows him, and this is his course still, he entertains vessels of glory, as the goldsmith doth his battered plate: first, beats it all to pieces, and then casts it into a new mould, and burnishes it again. And this method is most rationable, for; First, till a man be thus poor( that is taken off from himself and all creatures) he will never come where happiness grows, he will seek it either in the creatures where it is not to be found, or in himself, where it cannot be had; so long as he is any thing in himself, his mind must needs be restless, his thoughts boundless( for mistake hath no bounds) and therefore he must needs out of himself, if he will be quiet, that is, happy, for what is man in himself, but a compound and bundle of sin and misery? and when would he make out, if he were not convinced of this? Or should he, yet( secondly) he would never go to the price of Christ and spirirtuall graces; 'tis poverty that enhanceth prices, plenty brings down the Market; the strong man knows not the price of health, the full man the worth of bread, Christ is Christ, grace is grace to the poor alone, another man hath too many pearls to give for that one pearl, Christ; every sin is precious to him, every creature his, every courser blessing, his goods, his name, his life, all these are his jewels, and men will not part with their jewels till they are pinched with wants. Thirdly, could he prise it, yet would he never prosecute it in the use of all the means; 'tis need that sets men on work, and drives them abroad, as it did Iacobs children for bread, Ahab for water: Take me 2. men that are going the to market, the one whereof hath need, the other hath none; the first must to the town what weather soever fall out, though it should rain frogs and toads( as they say) the other cares not whether he go or no, he can go, or he can choose, and why? because he hath no such need; if he go, for fashions sake he walks about, and it may be cheapens commodities, but if either the price be too great, or his opinion of the thing too little, he knows how to stay longer, and cares not much for further proof of the Market, but now the former( whose wife and children call on him for bread) must to the place, and to the price too; bread he wants, and bread he must haue, though he lay his coat to pawn: so stands the case here; the full Christian can go or not go to the Market of his soul, can buy or not buy, speed or not speed, as he likes the peniworths, but the poor empty soul must haue Christ in his blood, Christ in his graces, Christ in his ordinances what ever it cost him, thus 'tis with him, when he is once poor, but never thus till he be poor. In the fourth place, would he use the means, yet were he not capable of the thing, I mean happiness, till he hath emptied himself, and voided the room, there is no room for God, he pleaseth to dwell either very high or very low, Esay 7.15. as Esay saith, He inhabits eternity, he dwells also in the humble and contrite heart, if we will haue God( and haue him we must, if we will be happy) we must be poor and low, then he will dwell in us, and if we mean to inhabit his eternity, we must be nothing in ourselves, till a man be at this pass, there's no passage for him to heaven, he must be vntwisted, before he can enter that narrow passage, as christ tells us, nay, the poor onely receive the gospel, which points us that way, the poor onely will accept of heaven as a gift, as an alms, the proud will not claim it, unless he can purchase it, or contribute towards it. Lastly, put case happiness stood before him, and were ready to drop into his mouth, yet could he not relish or enjoy it till he were poor in spirit; this poverty of spirit, is the sauce of the soul, Plutarc. in vit. Alex. as Alexander was wont to say, that his hungry dinner was his suppers sauce; unless a man bring this sauce with him, Christ will be no Christ, sweetness no sweetness, heaven( as I said) no heaven, as wee see in the devils, whom heaven itself could not content, when once they had lost their dependency vpon God, and reached after a selfe-sufficiency. You haue heard the point proved, now let's bring it home in the application. Let every man now examine and try his own estate and Title to happiness. Wee usually bless the rich, and hold the poor miserable; it is otherwise in the inward condition: here only the richest is poorest, and they alone that are spiritually poor, are the blessed of the Lord. Of this spiritual poverty, there are signs of 2. sorts. Some are false: lay them by. These are 1. outward poverty; some would persuade themselves, they are poor in spirit, because they are poor in purse; but pride oft peeps thorough rags, dwells in a low cottage, &c. There may be a rich( i.e. an high) heart, where is but a poor estate. 2. legal poverty is a false sign: this is when the heart is beaten down with legal terrors. The difference is, 1. legal poverty is painful, and involuntary, but spiritual is voluntary, &c. well apaid that God should carry the purse; placeth it's happiness in God. 2. legal poverty makes a man despair, but spiritual looks to God, and sees remedy. 3. legal drives from God, spiritual draws to God. 3. denial of Gods graces is not this poverty; as some, because they may not be so rich as they would, will be nothing at all: they see an unworthiness in themselves, and because they are poor, they will needs haue Christ so too; this is hypocrisy, or unthankfulness, or unbelief, but not poverty. 4. The denying of a mans self the comforts, that God hath given him in Christ, in the word, in the creatures, this is no spiritual poverty; if you will give it a name, call it pride. These are the false signs: The true are these: 1. spiritual poverty is instructiue, convinceth a man of his own insufficiency, lets him see an all-sufficiency in God, takes him off from's own bottom; lets him see that there's nothing in the creature, but he must to God, shows him the infinite distance betwixt God and himself; by this the prodigal is said haue to come to himself, Manasses to know God himself: For poverty of spirit, is the sobriety of the soul, makes a man set a true estimate vpon himself, rate himself as God rates ●i●; and every one is just so much worth as God tates him at. Try yourselves now by this note. Most men place all substance and tack in wealth, honours, pleasures, &c: see nothing but emptiness in God, Christ, grace, &c. He that is spiritually poor, is of a contrary iudgement; spiritual poverty is humbling, casts a man down, makes him submit to God both in his direction and correction, lay his face in the dust, see reason, why God should afflict him, say, I do or I would resign myself to God: So for spiritual things, he will be content to take Gods comforts vpon Gods terms, at Gods times, and by Gods means. An humbled beggar will stay your leisure, a sturdy rogue snuffs and rail if you serve him not presently. Try yourselves now by this no●●: The most when they are afflicted, bustle, storm, see no reason why they should be so hardly dealt withall, especially, when God smites them by an instrument, they cannot take it so: likewise in spiritual things, those that cannot submit to the foolishness of preaching, go about to establish their own righteousness, will needs bring something of their own toward their salvation, cannot yet haue the comfort of being spiritually poor. spiritual poverty is a sensible thing, it pinches, and makes a man complain, not against God, but against himself. Thus and thus he might haue been, and so much good he might haue done, had he been but worth his yeeres, or taken his opportunities. The poor man( you know) is ever querulous, you shall haue a whole oration of his wants, if you'll give him the hearing; others haue this, and others haue that, but he hath nothing: So a man that's spiritually poor, he wants faith, he wants patience, &c: Search you now by this sign; most complain of outward wants, as of wealth, &c; but where's the man that's sensible, and cries out of his want of grace? 4. It is subduing, and makes one thankful for any thing, as a beggar that's hunger-staru'd, give him but of the coursest, or but a little, Oh 'tis good, Master, 'tis good: but a sturdy rogue grumbles, if you give but a little, and he must haue drink too, or he is not contented: so he that is spiritually poor, if God afford him any answer, show him any favour, oh how thankful is he; less he thinks himself, then the least of all Gods mercies. when he that is high in his own eyes and unbroken, thinks every thing too little, or not good enough; but wee can stand no longer vpon the search. Let a second use be To persuade us to this spiritual poverty, the high-way to happiness: Cast away not your purses, but your pride; empty not your coffers, but your mindes, you will say, alas, we are empty already, we haue nothing to be proud of: but look well to the business; pride, like the chameleon will live vpon air: the more empty a man is of grace, the more conceited; commonly as empty vessels sound loudest: By persuading us to this, you would makes us loose all our comforts, all our hopes. Sol. Not so. but hereby you shall establish them, whiles you fix yourselves on God, place your All in him: hereby the soul comes to be at rest. Here begins all a mans comfort, holinesse; poverty of spirit is the bud of Grace, Christ here begins with it, as the foundation of holinesse, and first step to happiness. Misery came into the world by swelling of Spirit, happiness comes by poverty of spirit: God deals with us herein, as men do with frantic persons: that are run besides themselves through pride, or otherwise, and are brought again to their senses by low-diet, and hard usage: so he reduceth us to our right mindes, letting us see and sigh under our own vileness, naughtiness, nothingness. the lower the foundation, the higher the roof. Here, for your more happy proceeding, wee will show you: 1. what this poverty of spirit is, and 2. how it may be attained. For the first, he did not much mistake the matter, that made it the same with humility: but poverty of spirit is a larger thing, reacheth to all creatures, to all conditions, when a man hath no sufficiency of his own, but is convinced of all fullness of strength and comfort in God. The Spirit tells a man, 1. That grace is fundamentally necessary, 2. That it is not in any creature. 3. That there is help enough in God, and that he is willing to impart it. 4. It subdues the will to take it vpon Gods terms, and by his means, so that God will save him, he will refer all to his mercy, owe all to God, nothing to others. And this is spiritual poverty: a man may be spiritually poor, utterly void of true grace, and yet not poor in spirit; as on the contrary, he may be poor in spirit, which yet is rich in grace. As for the means to attain this grace, observe that some things do onely feed pride: avoid these: as 1. Ignorance: therefore men must get that eye-salve, Reu. 3. that they may see themselves, and other things, as indeed they are, and so be humbled. 2. self-love, self-conceit, breeds selfe-deceit: 3. flattery( this is without us) 4. idleness. The means to be used are: 1. Compare thyself with others, that came in after thee( who yet haue out-gone thee) with great Paul, with Christ, with God, and seeing the infinite distance, fall down before him in thy thoughts, as Peter, and say, Depart from me, for I am a sinful man. The creature, set in comparison with Gods do vanish, as stars before the sun. 2. Apply yourselves to Gods means, to the Word of God preached in the power and life of it: live under a searching Ministry. let this glass always stand before you, this lets a man see God, and himself, as he is: and truth humbles a man. So in affliction, close with God, when he smites you, take his part against yourselves, and do ye smite too; like as the smith and his man, the master strikes, and the man strikes: so when God corrects us, we must set in and join with him for the breaking of our own hearts, making use of the opportunity. 3. Examine yourselves often, and make diligent search into your own hearts and lives, he that looks often vpon his sins and his best services, how he failes in the manner, by performing spiritual services carnally, shall haue enough to humble him. There is nothing more shames and deiects a good heart then this, I haue prayed, heard, red, &c: 'tis true, but how haue I done it? full poorly, slightly, slubberingly. Comfort to those that are poor in Spirit, they are in a blessed estate. Wee are apt to think that God will undo us, when indeed he will make us: he breaks us outwardly, that he may build us inwardly; and then indeed, a man becomes a man, and never before: when once a man is become poor in spirit, the work is half done, the foundation laid; the hardest work of a Christian is to pull down himself, wee all prise ourselves at a high rate, however others prise vs. 2. 'tis a safe estate; he that's poor in spirit is past harm, obtains that which Austin prayed for, neither to deceive, nor be deceived: for scuh a one will very hardly bee drawn to hold any thing against the Truth. 3. he is at peace at home, others cannot think or speak so meanly of him, as he of himself, he easily agrees with them. That which breaks a proud mans heart, will not break his sleep, &c. Oh, but I find I grow worse and worse! Sol. This is thy growth in Religion, to find thine unprofitableness: for here, the better any man is, the worse he iudgeth himself to be, the richer, Duarenus, so a● Athens {αβγδ}, &c. the poorer. As Duarenus saith, of such as come to the university, the first year, they are doctors, in their own conceits at least, the next year they come to be Masters, the thi●d year, they are content to bee bachelors, and the fourth, schollers: so Christians at their first conversion are high in their own eyes, know all things, censure all, &c: but afterwards, the longer a man lives, the lower he grows, till with Paul he come to be of sinners the greatest, but of Saints the least; Therefore be not discouraged, so long as you continue constant, and conscionable in the use of the means, your growth is to see your unprofitableness. But how shall I know my spiritual poverty to be right? By these marks. 1. It is peaceable. A horse that's fed at full, and does nothing, will grow so fierce and unruly, that none shall come near him with safety: but a poor lad thats hard-fed, and hard put to't, creeps by and steals his way without hurt done to any: So that man that's lofty and unbroken, carries himself so proudly in his place, and is so insolent, that none of his poor neighbours can live in peace by him: when he that is poor in spirit, and privy to his own unworthiness, is at peace with all men, disquiets none. 2. 'tis prayer full. The poor man speaks supplications, saith Salomon: so the poor in Spirit powers forth prayers, with ease and freedom. 3. 'tis thankful, for any thing, as we shewed you before. 4. 'tis merciful to others, not censorious, cruel, harsh. Lastly, 'tis emptying, it rids a man of all skilfulness, selfe-conceipt, self-love, self-pleasing, selfe-dependancy, selfe-sufficiency, once for all, it willingly empties itself, and ascribes all fullness to God, speaking in Pauls words: And so we come to speak of the reason in these words, 2 Cor. 3.5. for theirs is the kingdom of heaven. Theirs it is, 1. in right. 2. in possession also, so far as they are dispossessed of themselves, and filled with God: The first thing we note here, is the strength and truth of the Argument, which stands thus. They to whom the kingdom of heaven belongs, are blessed. But such are the poor in spirit: therefore they are blessed. Now in that he thence infers their happiness, because theirs is the kingdom heaven, we note, that They are in a blessed case to whom heaven belongs, Matth. 5.10. Blessed are the persecuted, &c: for theirs is the kingdom, so vers. 12. rejoice, for great is your reward in heaven, they are pronounced blessed, onely in relation to the reward, in that they are heirs of heaven, so Mat. 25.34. Come ye blessed of my Father: and how blessed? receive the kingdom: The same you may see, Reu. 19 9. Blessed are they which are called to the Supper of the Lamb; understand it of heaven. It implies indeed the state of grace, but that other of glory is primarily here meant, and intended. The tru●h of this will appear, whether you look to things or persons; for the first, heaven is the best estate, and the best kingdom; 1. it is most ample, boundless, revel. 21.7. He that overcometh, shall inherit all things: such shall be Princes in all Lands, Psal. 45. Secondly, tis a most rich kingdom: there is no want of any thing under or above heaven. Thirdly, it is most safe, for they are all friends there; the gates always open. 4. durable, an inherirance incorruptible, undefiled, and that fades not, but is always fresh and flourishing. Now, if those were accounted happy that lived in the land of Canaan, or in Salomons Court: what must they needs bee, that live in such a kingdom, as heaven is? But secondly, if wee turn us to persons, they must needs bee happy, that haue part in heaven. The King thereof is happiness itself, the subiects all happy, in him their Light, strength, &c; and through him also: Happy they are, 1. in their company. 2. in their condition; for company, there's happy david, happy Abraham ther's Christ, God blessed for ever: the lowest person there, is an angel. 2. for their condition, they enjoy the lamb, are the spouse, free from sin, temptation, &c; filled with all grace and happiness, as full every one, as his vessel can hold: The very place is truly beatifical. The properties of a place are 1. to preserve every thing safe, as fish is safe in the waters, birds in the air, &c; heaven also is a place of safety, there is no fear or suspicion. 2. to quiet things, as we see every thing rests in its own place: this is most true of heaven, there's no need of stool, chair, bed, or whatsoever else here we rest us on. 3. to give content, as a bone is at ease in its own place; if out, restless. heaven is our place, country, &c; where is all manner of content, fountains of comfort, riuers of pleasure, full, and fresh. Make out after the bliss( as they spoken in Popery, though in a wrong sense) labour for part in this happy inheritance. Before, wee persuaded you to be poor, nothing in yourselves, &c. Now wee come with a crown in our hand, loose this, and you loose more then yourselves: for happiness is the perfection of yourselves. But where shall you find it? It grows not on earth. Not every one that hath an earthly kingdom, is thereby happy: Herod was a King, so was Ahab, yet neither of them happy: jezabel was daughter, wife, mother, sister to a King, yet a cursed woman. Though a man had as many crownes on his head as Ahashuerosh had, all this would not prove him happy Alexander will weep, that there is not yet another world to subdue. 'tis heaven only that can make happy, that's our country, there's our Father, our husband, our inheritance: go then a pilgrimage to this holy land for happiness: heaven is feisible, and more easy to get then an earthly kingdom. Here we cannot be all kings: there are not kingdoms enough. but there, there is none under a King. Yea, if men would but take the same pains for heaven, that they do for hell, they might haue it; And then it should bee no more Good-man or Good-wife such a one, but King and queen such a one: Now to achieve t●is kingdom, 1. mary the heir( not kill the heir, as those in the gospel) and then the inheritance shall be ours. Accept of Christ, and let him haue your loues, your hearts; you cannot match yourselves better. 2. bear Christs Company in the way to the kingdom; There be ways that led to all great Cities: God also hath chalked us out a way to heaven, namely, his Commandements, and hath told us the by-ways; walk now in this holy way, and so find rest to your souls. 3. Take hold of heaven here, lay hold vpon eternal life, 1 Tim. 6. We must haue livery and seison of it here; how so? by adding to the graces of the Spirit, as St. Peter hath it 2 Ep. 1.5. to faith virtue, to virtue knowledge, &c: whereby an entrance shall be abundantly ministered unto us into the everlasting kingdom. Thou must bee poor in spirit, pure in heart, meek, merciful, &c: by these stairs thou must climb up to the state of blessedness, as for the cause meriting it, cry out with the Martyr, None but Christ, None but Christ: I'll be his in life and death, and he is my gain and hope in both. See here the woeful misery of blind man, that iudges amiss altogether, and greatly mistakes himself in placing his happiness in earthly vanities: like as children whose chief delight is in toys and gauds; set a child on horse-back, and you put him into heaven, he is then in his kingdom, take away his cherristones, and he cries out as one undone. And such is the iudgement of the world. Let a man haue loss in his estate, &c: we think him miserable; but if he meet with a good bargain, a happy windfall, &c; wee hold him happy. But the truth is, that he onely gains, that gets God, Christ, peace, heaven, himself, though otherwise he bee never so great a loser. So long as a man looseth not the whole of his estate, he doth not account himself miserable in some lesser losses. So long as a man hath interest into heaven, he cannot be unhappy, whatsoever outward losses or crosses he undertakes. But who be those that shall miss of heaven? 1. All vnrigteous persons. 1 Cor. 6.9, 10. Know ye not that the unrighteous shall not inherit the kingdom of God? Neither fornicators, nor idolaters, &c; 'tis express Scripture. Not, but that such may be saved, if they repent: for such were some of you, but ye are washed, &c: ver. 11. but if they continue to be children of disobedience, such as will not be persuaded, the word( {αβγδ}) signifies, then there's no heaven to be had. 2. All unmerciful men, for to such it shall be said, Depart from me; I haue nothing to say to you, Matth. 25. for I was an hungered, and ye gave me no meate, &c. Thirdly, all unholy men: for without holinesse none can see God, God will see such a one to his terror; but he shall never see God to his comfort. So joh. 3.3, 5. Except a man be born anew, he cannot see the kingdom of God. And Heb. 12.14. Comfort to those that can clear their title and right to heaven, that haue their evidences in readiness, that are in a blessed case: Therefore fear not little flock, it is your Fathers good pleasure to give you a kingdom. I may say the same of other passions, grieve not, faint not, little flock, the kingdom's yours: Oppose this to all hard-ships, miseries, disasters, and be comforted: Say here, indeed I am poor, under wind, nobody, but hereafter I shall haue the kingdom. And let this stay and worthy you against all the brags of the wicked, what great matters they haue, one heaven is more worth then all these; As the story reports, that when Charles the fift in a challenge to the King of France, commanded his herald proclaim it with all his Titles: Charles Emperor of such a place, King of such a place, Duke of such a place, &c. bids defiance to the King of France: The King of France on the other side, bad his herald proclaim; The King of France, the King of France, the King of France bids battle to Charles Emperour of Germany, &c: intimating that one kingdom of France was more worth, then all those empty Titles: So may we oppose the kingdom of heaven to all their vuants of greatness, as being far more then all theirs, and when they cry out, money money, pleasures, honours: cry thou, heaven, heaven, heaven; that answers to all. Qest. But how shall I know my Title to heaven? 1. See how far you'll deny yourself for it, what wilt thou do or suffer for a kingdom? canst thou part with an arm or an eye for heaven? be at any pains for ●he getting of this pearl? He that will do nothing, part with nothing for heaven, is not worthy of it. 2. Be sure you haue the earnest of heaven here, even that Spirit of God, whereby we are sealed, Eph. 1 13. look then into yourselves for poverty o● spirit, purity of spirit, meekness of spirit, &c. 3. Haue your conversation in heaven, Phil. 3. place your thoughts there, your affections there, your comforts there. 4. Be still adding to the graces of the spirit, degree to degree, and act to habit. Hereby you shall haue one foot in heaven, and be sure never to fall away, but haue an entrance into the everlasting kingdom, 2 Pet. 1.5. with 11. The fourth SERMON. For theirs is the kingdom of heaven. WEe haue spoken already of the first step to heaven, poverty of spirit. Our saviour lays his foundation low, but sets vpon't a glorious roof, even heaven itself: Blessed are the poor in spirit, for theirs is the kingdom of heaven; We haue already spoken of the strength of our saviours argument; now of the certainty of it: heaven is assured to every one that is poor in spirit; theirs is the kingdom of heaven. From the closeness of the connexion, Note that Grace and glory, holinesse and happiness go always together: he that hath the one, hath the other also: Thus 2. Pet 1.3. God( saith the Apostle) hath called us to glory and virtue: through the Temple of virtue must we pass on to glory. And hence it is that S. Paul, Rom. 8 30. saith, that whom God hath justified, them he( hath) also glorified: he delivers it in the time past, to show the certainty: for this it is also, that he couches sanctification, and glorification under one word, ( glorified) indeed God hath subordinated them the one to the other, there being not any specifical difference, but onely gradual: for what is grace, but the beginning of glory? or what is glory, but the perfection of grace? glory is gracious glory, and grace is glorious grace; we shall haue in heaven the same life, the same love that now, &c. but onely made perfect. Hence is that speech of our saviour, joh. 5. he that believeth hath eternal life, so close a connexion is there betwixt holinesse and happiness, that being the means, this the end. Take heed you fever not what God hath set together, the means and the end; to sunder these is the devils sophistry, by which he deludes those natural bruit beasts, made to be taken and destroyed, 2 Pet. 2. for thus they reason. If God haue elected me to salvation, he will save me howsoever: But these must know and observe these two rules: 1. that God brings no man to heaven, but he first makes him willing, accordig to that of a Father, Austen. he that made thee without thee, will not save thee without thee. Secondly, that whomsoever God brings to heaven, he brings him in his own way. Of that golden chain, Rom. 8. two links he hath let down to us, namely, that of vocation, and the other sanctification, whereby to climb up to the state of glory: the first link of his secret will, he hath reserved to himself. Make then your election sure, by becoming sure of your calling: and as our saviour here bids, be poor in spirit, that you may be enriched with Gods kingdom: mourn, that you may be comforted: for otherwise, by soaring above your measure, and seeking to prie into Gods eternal purpose, you may Icarus-like leave your name for a proverb, and yourself be drowned in the sea of perdition. Let all such as haue true grace, be hereby encouraged to go on cheerfully in their course, looking to the recompense of reward set before them, even the kingdom of heaven, which is certainly theirs, even as many as haue grace in the truth of it. Common graces indeed are looseable, and are often lost: but saving grace, howsoever it be in itself looseable, because a creature, yet shal not be lost, because the Creator undertakes it. The Apostle calls them graces accompanying salvation, {αβγδ} things that haue salvation, that include it {αβγδ} that is, {αβγδ} as the Scholiasts give it. Now, saving grace may be thus discerned. it is 1. humbling, makes a man nothing in himself, low in his own eyes, mean in his own account. 2. purging, it purgeth out corruption, purifies the heart. 3. Edifying; the good man would haue all men good, and come to heaven as well as himself, all should be saved by his good-will. To a man thus qualified heaven is assured: for such graces can never be lost, the exercises of them may be intermitted for a time, as the leaves of a three may be shaken off, and are, but still the sap is in the root. Motion may cease in the body, yet life not be extinguished: as a man in an apoplexy, stirs not for the time, yet we say, he is inter vivos, to be reckoned among the living: So he that hath true grace, he may lose his sense, and fruition of his good estate, never his right and Title thereunto: the son abides always in the house, though the seruant abide not ever. A Leper in the Law, had not always the enjoyment of his house, for he was for the time excluded the camp: but returning clean, he needed not to sue for a new Title, but took possession of his house, being his own, as before. Therefore get saving grace for a Title, and then Peter secures you of two things: 2 Pet. 1.10, 11. one, that you shall never fall away, ver. 10. the other, that an entrance shall be ministered abundantly into the everlasting kingdom of our Lord and saviour Iesus Christ. vers. 11. the kingdom is kept for you, and you for the kingdom, as it is, 1 Pet. 1.4, 5. and both you and it in Gods keeping, and that, in so safe a place as heaven. And thus haue we gone up one round of the ladder, even poverty of spirit: The second is spiritual mourning in the 4th verse. An addition to what is said, touching the Estate or Grace( term it as you will) of spiritual poverty. REader, the notes vpon the third verse, are too too short; that subject requires a larger discourse; all that for the present will be said, is this: 1. For the order, I conceive that our Lord and Master began with spiritual poverty, for two main reasons: 1. Because he would beat off his Disciples from those dreaming thoughts of high worldly preferments by him, a thing which he minded all his volunteers of, yet still they had crotchets that way, and could not lay them down with Christ in his grave, Acts 1. 2. Because the case is now much altered with man, he hath emptied himself of God, of heaven, and filled himself with hell, with earth, with creatures of Gods, or of his own making, and must be re-emptied before he can be filled, outed, and dispossessed of all that is his own, and the divels, before he can be re-enstalled and restored in his blood, and settled in his primitive goodness. Hence, as in philosophy, the Naturalist lays down his privation amongst his principles of nature, so the Lord Christ begins with a kind of privation and poverty, and premises this as a fore-runner and disposition, if not as a principle of mans blessedness. The truth is, spiritual poverty is another thing than a bare privation, as descending from a cause transcendently positive, and hath more in it than can be easily expressed. he did well, who distinguished betwixt poverty in spirit, and a poor spirit; V. de Caictan in append. ad summul. in Jentac. 4. a man may be rich in grace, yet poor in spirit, because he owes it all to God, and wholly depends vpon him, for the having and the using of it, and he may be worse then nought; worse for spiritual things, and yet be rich and high in spirit, because he may look vpon grace as a thing mean, base, worthless, needless, or at least a thing that he may get when he will, and keep and use, and enjoy it at his own pleasure, and indeed, ●he emptier the soul is, the more it swells this way, and the more 'tis laden with treasure, the more it fears itself, suspects sleeves, desires help and company. The question is not here, what grace men haue, but what opinion they haue of grace; whether they place their riches and happiness in it, yea, or no; and what they conceive of themselves, and of creatures, and means for the compassing and enjoyment of it; he that holds himself never the poorer for spiritual wants, or refers ought to himself in the obtaining of grace, is a poor fellow indeed, but not in our saviours sense: but he who resolves all into God, and into grace, who sees grace to be all the grace and glory of the creature, Who is poor. and owes all his graces to grace, and lives a life of mere dependency, this is a man poor in spirit, rich in grace: for spiritual poverty is not a nullity or vacuity of grace, but a free and willing acknowledgement of our indebtednesse and dependency on Gods grace for grace, The parts of poverty. and is made up of these two: 1. A thorough( yet free) conviction of our own nothingness in spirituals, and 2.( vpon the like conviction) a cheerful dependency vpon Gods sufficiency for all goodness. This, as other poverties, mostly results from comparison, Whence it a●ises. for when a man hath eyes to see God in his fullness, and himself in his emptiness, and so lays himself by God, the standard, then he sees his poverty, and cries out, I am a sinful man, as Peter did; and with job, I abhor myself in dust and ashes: The seat of poverty in the understanding. Howbeit conviction of iudgement is not all, there's many a man empouerished, yea, who knows himself to be nought worth, who yet is not poor in spirit and disposition, he frets, he bussles, he bears a great outside, and can in no wise stoop, beg, be beholden: and so 'tis here also; we all are bankrupts in grace, that's confessedly clear, and some are convinced of their emptiness of grace, and inability of getting it, who yet are not poor in spirit, for the spirit frames the will 2. The will. ( as Caietan well) as well as the understanding, subdues that, as well as it conuincces this, and makes a man glad to be nothing in himself, so God may be all: for the poor, with St. Paul, would be found in Christ, he would not be found in himself, he would be wise, just, holy, strong, &c, in Christ above, and would haue Christs graces, and Christs self vpon Christs terms, vpon free grace; without all contributions of help, or attributions of worth, seen or foreseen in himself. And when a man is wrought to this, that he willingly disclaims all helps and hopes of his own, and the creatures, and freely casts himself vpon Christ for all, finding all grace in him, none without him, then he is poor in spirit. And this the first work of the spirit, joh. 16. It convinceth,( that is, it clearly concludes the contradictory to that we naturally hold to be most true) it convinces man that he is sinful, and Christ only righteous, and until a man sees this, he is his own Christ, his own God, his own hope, and cares no more for Christ, than a loyal subject doth for a pardon which he needs not. It is not therefore without cause, that our saviour begins here, that he uses a method( as I may so say) analyticall, vnrauells, vntwists, undoes all that man hath done, and deals with him as you would with a glass of precious water, 1. empty it to the bottom, of all that was formerly there, and then fill it with what is sweet; happy is the man who is thus taught of God, who is brought back a quiter contrary way to his primitive estate; mans misery came in when he shooke off God, and would stand by himself, when he would be no longer dependant, but absolute; and then begins his happiness, when he is content to strip himself of all, and to expect all from God in Christ, when once he can disclaim all self-conceitedness, selfe-wilnesse, selfe-worthinesse, selfe-sufficincy, selfe-dependency, fleshly self-love, and in one, all skilfulness, and can yet at the same time say, Gods mercy is my merit, Gods power my strength; God is my hope, my life, my fullness, in him I see and find riches in my poverty, wisdom in my folly, all-sufficiciency of grace and help, in my utter emptiness and vnsufficiency, then he is poor, then he is happy, for his happiness, life, abilities, all lie out of himself, lye in God originally, immediately in Christ: Now because this is the hardest thing in the world, for a man thus to deny& resign himself, and to be wholly dependant, for every man would be some body in and with himself, nay, every man would be absolute a King, a God( for still that first poison conveyed into eve, runs along in the blood, and being bread in the bone, will never out of the flesh) our blessed saviour therefore puts on the duty, and persuades it from the most pressing arguments, Blessed( saith he) are the poor, they haue the spirit in them, and the kingdom is prepared for them; blessedness, what can be more? the spirit, what greater gift? what better guide? the kingdom! Luke 11. what greater estate? the kingdom of heaven, what higher kingdom? as if he had said, you all reach at a Kingship, you would dwell as high as God himself, here's the way; hence take your first rise, be poor, and then you shall be rich; low, and then you shall be high; bee nothing in yourselves, expect all, all grace, all ability to get, use, increase, keep grace, from me, and me alone, and you shall be happy now, and glorious hereafter: Onely remember, that as I speak of spiritual abasements, so I undertake for spiritual aduancement; a kingdom you would haue, and a kingdom I promise you, but a kingdom not of mans, but of Gods, not on earth, but of heaven; there be not enough on earth, for Saints to haue, every one one to himself, but there's one in heaven which is sufficient for you all, that you lost by seeking it out of God in yourselves, that I restore to you, in case you be thus poor, that is, if so be you will lay down all hopes of your own, and receive it as a mere gift of mine, who come not onely to prepare a place for you there, but to pave you a way, and to led you by the hand, till you come thither. Thus much I add, because the notes of the Sermon( taken onely in the delivery) are too short, and so too dark; wee go on. Blessed are those that mourn, for they shall be comforted. poverty of spirit, respects the iudgement of a man; but mourning the affections: as Chrysostome said, that God in the creating of the world, built downward: So our saviour here first lays the foundation of happiness in the iudgement, and then descends, and builds downward vpon the affections. Blessed are those that mourn; mourning is a contraction of the heart, as the Apostle calls it, {αβγδ} 2 Cor. 2.4. a contraction or coarctation of the heart, vpon the apprehension of some present or pressing evil, or the absence of some desired good. This mourning is always found in poverty, and is therefore here set next it by our saviour, although in Saint Luke, he interpose those that hunger, and therefore I stand not much vpon the connexion. In the words we haue the point and the proof. The point: Blessed are those that mourn; the proof, for they shall be comforted. We will take the words of Christ for our point. he is a happy man that can mourn well. Here, before wee go any further, somewhat must be said by way of explication, and so wee'll proceed to the use: The persons are said here to be mourners; in Luke, to be weepers. Sorrow is as the three,& that's opposed to ioy; the next& immediate bud is mourning, opposed to rejoicing: the next to that is weeping, opposed to laughter; The sense is then, he that is in a mourning case, is an happy man; not simply for that he mourns( for that implies a contradiction) but in a sense, namely, as it presupposes some good, and promiseth more. But are all mourners happy? No, for there are 1. carnal mourners, that mourn because goodness is so near them, and sin so far off. 2. Natural, that mourn onely for the presence of some temporal evils, or the want of some outward good. 3. spiritual, for the want of some spiritual good, or the presence of some spiritual evil, and such are here intended: as if our saviour should say, they are happy men that can mourn in spiritual manner; and for this wee haue Christs own word, both here, and Luke 6 21. In both places he not only barely affirms it, but also backs it with a reason: they are blessed, for they shall rejoice and be comforted. This reason holds in spiritual things; mourners are therefore blessed, because they shall be comforted; not so in outward things, as to say, to those that are sick; Blessed are ye sick, for ye shall be visited, restored: Blessed are ye poor, for ye shall be relieved, your wants supplied, &c. The argument is not good, for here the grief of the present, exceeds the ioy of the future, the comfort quits not cost of the affliction: but it holds very well in things spiritual, as here, ye mourners shall be comforted, and are therefore blessed: for as your sorrows abound, your comforts shall superabound: so that although spiritual mourning be not comfort, yet it carries comfort along with it, and infers happiness; which will yet more plainly appear, if wee consider. First, that it flows from a good fountain( a clear stream, you know, argues a clear spring) This is first a sound head, a wel-composed iudgement, the affections are blind, and do follow as they are guided: If they be put into the hands of a brutish leader, as sense and appetite, they prove brutish; if into the hands of rational guides, they become rational; if of spiritual, spiritual; when therefore the mourning is spiritual, it shows the iudgement also sound and spiritual, that sees every thing in its right colours: and so it argues a sound head. Secondly it argues a wel-temper'd heart: such an heart as is 1. soft and fleshy, yielding: A ston, you know, will never yield, no more will a stony heart relent. He that can conceive deep sorrow for sin, and power out himself into tears, that man hath sure a soft heart. And 2. a sound heart, set against sin, and for that which is good. All sorrow grows from an antipathy between the party grieving, and the cause thereof, as on the contrary, delight shows a conveniency and agreement with the thing wherein a man delights. Secondly, that this mourning is of good quality, 'tis a divine sorrow, 'tis {αβγδ}, a sorrow according to God, as the Apostle calls it, 2. Cor. 7. Such as works repentance▪ tends to life,( whereas worldly sorrow worketh death) is never to be repented of: worldly sorrow is to be vnsorrowed. The sweetest thing in sin, must end in bitterness, the pleasure in sorrow; yea, the sweeter it is in the act, the more bitterly must it be bewailed. But here 'tis otherwise; the bitterest thing in this godly sorrow is sweetest of all: the more a man can tear his heart therewith, the more comfort he hath; he onely sorrows, because he cannot sorrow enough; mourns, because he can mourn no more, can entertain this guest no better; if natural tears ease( as Aquin. 1.2. q. 38. Art. 2.) nedum spiritual. And this is the quality this spiritual mourning. Thirdly, that it hath good effects: For, 1. it is preventing, 2. reforming. First, it prevents all other needless sorrows; natural sorrows it moderates and bounds, as suspected; carnal and hellish sorrow, it banisheth as an enemy; Godly sorrow is a diversion of other sorrows, toward the right object: As chirurgeons, when a man bleeds dangerously in one place, they open a vein in another; so to turn the course: So when a ●an bleeds, mourns too much, for worldly things, it lets him bleed elsewhere, turning the course of his sorrow vpon his sin. Secondly, it is reforming, produces those good effects of carefulness, apology, fear, desire, and the rest, as they are reckoned up, 2 Cor. 7.11. It mends the foul much, makes a man better, and so sets him onward toward happiness. Lastly, if we consider the issue of godly sorrow, 1. it tends and bends to happiness, not simply and of itself, for the Angels mourn not, and yet are happy, but respectively, as the state now stands with us; wee went away from God by sin, and must return again by weeping-crosse: And yet not directly now, neither doth spiritual mourning make a man happy, but onely as it makes way for Christ( as the needle makes way for the thread) that we may be reunited, and pieced again to God: so that as the case now stands, godly sorrow is necessary to our happiness, and tends unto it, serving, as the opening of a vein, to let out the sickness, Psal. 126.5. Psal. 97.11. and to bring in ease: 2. It ends in happiness: for, they that sow in tears, shall reap in ioy; and light is sown for the righteous, and ioy for the upright in heart. Now men sow always for increase; they expect not onely their seed again, but many for one: so they that sow in godly sorrow, shall reap a joyful harvest of happiness; it is with this sorrow, as with the silke-worme, which spends and works out itself, till at last it end in a soft silk: so doth this consume and waste itself, till at length it end in everlasting ioy. It may serve to bewail our unhappiness now adays, that run a course quiter contrary to that of our saviour, he blesseth them that mourn; the most are of another iudgement, and hold such of all other the most unhappy; and as we vary from him in iudgement, so likewise in prescription; he saith mourn, that you may rejoice; weep, that you may laugh; the world on the other side saith, be merry, that you may not mourn; laugh, that you may not be cast down; the Apostle bids turn all your laughter to mourning, your ioy into heaviness, james 4. Men now adays turn all heaviness to laughter, are afraid of mourning, put it far from them, look on it as on an enemy, make account, if they should go about it, they should never haue merry day more; Nay, Nehem. 1. they vary also from the practise of the Saints, in sad times; Nehemiah, though for his one particular he were in good estate, and sufficiently well provided for, yet he could not enjoy it, so long as the Church of God was in heaviness and affliction; but provokes himself to mourning, and applies himself close thereunto: So uriah, 2 Sam. 11. seeing the people of God in hazard, refused utterly to go into his house, to eat and to drink, and to lye with his wife; so sensible haue the Saints of God ever been of the Churches afflictions, but especially for the sins of the times haue they been greatly humbled, as Ezra, who in this case, rent his garments, plucked off the hair of his head, and of his beard, and sate astonished, Ezra. 9. And Riuers of tears ran down Dauids eyes, because men kept not Gods Law. Had david but lived in our times, walked in our streets, to haue seen our pride, heard our oaths, lies, &c. every where uttered, he would surely haue washed our streets with his tears. But what do wee? see these things in others, yea, act them ourselves: wee ourselves swear, lye, drink, revel, &c. and yet wee mourn not, It is for that we want matter? Is there no cause of mourning amongst us? Surely, if wee look vpon Gods gracious dealing with us, we haue had blessings in abundance, under a peaceable and quiet government: but wee cannot but know there are storms abroad, and who can tell where they will light in the end? here wee haue no towns, but Shalems; no men, but friends. go into the fields, no spears but standing corn, no drums but tabrets, no out-cries but haruest-homes, all matters of rejoicing: but look abroad a while, and you shall see all places become Acheldamaes, houses of blood, fields of blood, ditches of blood, towns of blood, Churches of blood, and can we yet find no matter of mourning? or if wee see no misery, is there no sin in the world? tell me? Can wee see no sin in the heart, none in the house, none in the town, none in the Church, none in the State, none in the Land, none in the world? Oh the ignorance that is yet found in many places, amongst us, in such abundance of the means: Besides, many will come indeed to hear, but they haue made their conclusion before-hand, how far they will go, they are even set, and as g●od as they mean to bee. There is a name of Religion amongst us, and 'tis but a name, as appears when it comes to meum and tuum. What is the reason then that wee mourn not? weep not? 1. some plead they cannot haue while? and this excuse is worse than the fault, q. d. my brothers house is fired, but I cannot haue while to quench it, 2. others will say, they cannot weep; but that's but a false plea: for they can command tears in outward crosses, or unkindnesses from a friend: yea, they can weep oftentimes of mere curstnesse of heart, and think they haue reason for it too. Although these tears hurt them greatly, and the other help, yet, those they give way to, and these they abhor; so taking cordials for poison, and poison for cordials: and therefore no marvell they haue no more comfort of their tears so ill-grounded, so ill-bestowed. give way to this mourning: it hurts no man, but makes for his happiness and comfort. Wee haue laughed too long already, and mourned too much for temporal crosses: turn now the stream into the right channel, set your sorrow vpon the right object: then it is where it should be, when bent against sin, and then 'tis comforable. But how shall I know my sorrow to bee sound and spiritual? First, if the object be spiritual, the absence of some good, or presence of some evil. The chief good we know, is God. The good man mourns& laments after God, as the Scripture speaketh, when he withdraweth himself either in the light of is countenance( which a david holds better then life, and the want thereof more bitter then death) or in the graces of his Spirit, or in the ministry of his Word, when wee haue not our signs, see not our visions, or in the loss of his seruants: So for sin, the good man looks vpon sin( both his own, and others) as vpon the greatest evil, and is thereby moved to mourning, but for his own most. And as for sinful, so also for painful evils of the Saints abroad, or at home, or for those personal miseries, which grow out of his own corruptions &c. Vid. Aug. sermo: 7 de tempore. Secondly, it may be known by the spring and motive of it: namely, love to good, whence comes grief in the want of it: and hatred of evil, whence sorrow in the presence of it. Thirdly by the effects, which respect, 1. God, 2. our neighbour, 3. ourselves: for God, spiritual mourning sends a man to heaven, with prayers, confessions, suits to God. 2. It sends a man to his neighbour; makes him merciful, not pettish, censorious; &c. It makes him also just to his neighbour. If I haue wronged any man, I'll bee ready to satisfy him, to make him restitution. If I haue run away with his goods or good name, I'll carry them home again, &c. 3. for himself, it sets a man further off from his sins, nearer to God; emptyes him of himself, inflames him with zeal for God, and a greater love of goodness. And thus you may know spiritual mournning, The next thing is how to exercise it. And here 1. get the instrument set in tune, go to the heart-maker, and heart-mender, God, and pray him to give a soft heart: Take his covenant, Ezek. 36. and pled it to him, say: Here's thy own hand, Lord, thou hast promised to take away the stony, and to put in the place thereof an heart of flesh. He will not eat his word, deny his promise. 2. keep the wound always open and bleeding, as it were, by the constant practise of all the exercises of Religion, but especially of humiliation, reckoning often with thyself; so to see what thou hast done, that thou shouldst not, what thou hast not done, that thou shouldst? how slightly and slubberingly thou hast posted over the duties of each day? 3. Vpon extraordinary occasions set thyself to a more than ordinary mourning. And here 1. use a good method. 2. think of good motives: for method. 1. Take a fit time, when God hath any way mollified thy hart, and made it in a mourning case, close with him. After a shower the husbandman puts in the plough, 'twill not up else; so when we find ourselves any whit softened, take the hint, improve that opportunity. 2. Betake thyself to a fit place, where thou mayest freely and without distraction mourn before the Lord. Peter went out and wept bitterly; the hall was no fit place for such a business. Get into some corner, and there weep thy fill between God and thine own soul, see what reason thou hadst so to offend thy Father, wound thine elder brother, grieve Gods Spirit, thy comforter. And thus much of the method you must run. Consider next of the motives, and see what reason you haue to mourn,( for indeed a man will see a great deal of reason before he will yield to entertain this guest.) Godly sorrow is 1 needful. 2. profitable. 3. comfortable. needful it is 1. in respect of others, they will not do it, haue not hearts to do it, some must: therefore mourn thou. 2 in respect of ourselves it is necessary, and that 1. to preserve us from the common contagion and destruction. How was Lot preserved from both in Sodom? he vexed his righteous soul at their unclean conversation, he set himself a weeping daily for their sins: and so he was neither infected by them, nor destroyed with them. 2. A man shall never be able to pray for others, — si vis mestere, dolendum &c. or to admonish or reprove to purpose, unless he haue first been a mourner for them before God, bled before God himself for that sin, which he attacks in others; what likelihood is there, that that reproof shall take, or work vpon another, when thyself art not affencted? Vid Chrysost. in P●al. 51. Homil. 2.— Secondly, it is profitable as well as necessary. natural sorrow heals not, pays no debts; but godly sorrow cures the soul, sets off wi●h God, makes one alway better when it leaves him, then when it finds him. And for the public, such a one may stop a common plague, stand up in the gap, divert a iudgement, make all the town, country, kingdom where he lives, beholding to him: for he preserves the island, jo● 22.30. as job in one place hath it, after some translations. Thirdly, it is also marvelous comfortable, lightens the heart, pulls out the sting of all crosses. It is not a vexing, blubbering sorrow, Vid. Aug. Confess. lib. cap. but rational, quieting, and such as gives content. A Christian could live and feed vpon these tears, he weeps and is glad, he can do so: Yea, when he hath wept one hour, he would give all the money in his purse, he could weep another. It is not a whining or gnawing sorrow, that pines a man; this feeds him, eats out the corruption of the soul, lets out the filthy matter, pride, passion, folly, &c: as out of a boil, and then comes ease and rest, where before was none. Therefore, be not afraid of godly sorrow, fear that which is carnal; for that tends to death, and that which is natural; for if not bounded, it will easily degenerate into carnal; but if it be godly, fear it not: shall be known to be such, if it sand us to God by prayer, make a man thankful, that he hath fit time, place, and a message to make him mourn, and so he can find tears to weep over Christ, whom he hath pierced. If it be such a sorrow, it is godly, and we must take the comfort of it. Comfort to those that mourn aright, they are- the blessed ones of the Lord; onely, be sure it be a right sorrow, namely such as being set vpon sin, makes a man prayerfull, thankful, merciful, humble: for this is a healing sorrow. The fifth SERMON. For they shall be comforted. HItherto of the point. It remaines to speak of the proof here brought by our saviour: For they shall be comforted. But before wee come to the handling thereof, one point lies in our way, which we may not let pass; and that is from the order here observed. Our saviour, you see, begins in mourning, ends in Comfort; and the same way must we tread, if we would obtain true happiness. You see the point. Godly mourning goes before sound comfort, and ushers it in: This is our saviours method here, Blessed are those that first mourn, for they shall be comforted. Indeed, spiritual mourning, and spiritual ioy, they are twins of the same birth, come both from the same spirit, are conceived both at once;( though not felt of us together) much like that birth spoken of, Gen. 38. Zarah first puts forth the hand, but Pharez was first born into the world: so ioy first puts forth itself, and lends an hand( as it were) to godly sorrow, which first makes the breach; for no man can mourn kindly for sin, till he hath conceived some ioy in God, but ordinarily godly sorrow is first felt of us, before spiritual Ioy; as here in the text, they usually first mourn, that are afterward comforted. And this is most agreeable to the course of Nature, which proceeds from less perfect to more perfect. It is agreeable to Gods practise, who at the first drew light out of darkness, the world out of rubbish. It is agreeable to his prescription also, 1 Pet. 5.6. Humble yourselves under the mighty hand of God, and in his season, he shall raise you up. So also Iam 4.9, 10. Be miserable( you are so questionless, but see yourselves to bee so) and weep and mourn, let your laughter be turned, &c; turn all the streams into this channel to drive this mill to grinned the heart; Humble yourselves in the sight of the Lord, and he shall lift you up. So jer. 4.3.4. break up your fallow ground and sow not among thorns, first plow, and then expect a harvest. Circumcise yourselves unto the Lord, and take away the foreskin of your hearts, &c. We all enter into Gods Church, as it were by Circumcision. 1. Circumcise, and be comforted: And this was not obscurely set forth in the sacrifices of the Law, which were first slain, and then followed meate and drink offerings. And as it is Gods method, so it is most agreeable to our present estate. For by our fall in Adam we are all to pieces, out of joint, and broken: and being not well set, our bones must bee broken again, that they may be set again; which will not be done without sorrow and pain. Wee are riuetted and glued to our sins, and must be torn violently from them: which cannot be done without sorrow, which is therefore defined to be solutio continui, &c. Doth godly sorrow precede comfort? Let not then such of the Saints, as God hath humbled under his hand, bee discouraged; but expect a crop of comfort after a seeding of sorrow. It is ordinary with the Lord to break his best children with troubles without, and terrors within; with breach vpon breach, and what use is commonly made hereof? why? they are apt enough to conclude, that God loues them not therefore; yea the greater the cross is, the less they think themselves beloved of God. If he exercise them with great afflictions, great temptations, great corruptions, great desertions, &c: they are ready to grow into fits of despair, nay, to be fool their own innocency, as if they had washed their hands in vain, to bless the wicked, as david and to conclude that all men are liars, even Samuel also and the rest of the Prophets, by whom God had assured him of the kingdom, nay, to curse their birth, as job, and to wish themselves unborn, as jeremy. And all this out of ignorance and mistake of Gods usual manner and method, which is to set night before day, and to draw ioy out of sorrow, light out of darkness. Reflect vpon yourselves a while, and examine whether yet you haue ever entertained this guest, godly sorrow; for otherwise, you canno● expect any kindly comfort. But here, alas, is the misery of it, men catch at comfort too soon, before they haue been thoroughly humbled, reap before they are ready: and hence it is, that ministers haue so small comfort of them, hence they become proud, censorious, busy-bodies, unsettled, as the stony ground, which withered so soon, because it wanted earth, the plow had not gone deep enough. Hence it is that having never been soundly humbled, they so soon start back, are easily drawn to take the first opportunity of sinful profits and pleasures, as an infant that is lately weaned, if the breast haue not been made bitter enough at first, will soon bee drawn to suck again. The Lord takes little content or pleasure in such vnhumbled sinners: Nay, if it were possible, and could comply with his pure nature, he would take more pleasure in a broken and humbled devill, then in a proud and swelling angel. But here it may be objected, that God requires not such a deal of sorrow from his children? Yes, he doth, though not as an end, Sol. yet as a means of their happiness and comfort: for godly sorrow is to bee reckoned inter remouentia impedimenta, among those things that remove the impediments to sound ioy and comfort. For as in the body, proud flesh must be taken away, before sound can come in place: so must our proud hearts be tamed and taken d●wn, before true ioy can succeed; they must be humbled, before they can bee healed; else wee are too hasty in taking comfort, and there is no greater danger then to skin over the sore, before it hath been preached and purged to the bottom. Yea, but God delights not that his Saints should be vexing themselves, and always blubbering. S●l. We told you before that this sorrow for sin is not of a vexing, tearing property, but rational; feeding, healing: for it is set vpon its own object( and every thing then works kindly, when it is set vpon a right object.) It turns the will the right way, sets the face of a man toward God, his back toward sin; puts the soul in joint, whence arises a great deal of ease. I, but many of Gods Saints haue never felt this piercing sorrow, haue gone to heaven without it? Solu. It must bee considered that there is difference between sin and sin, and likewise between sinners and sinners. For sins, some are more heavy, and some more light. For sinners, some men see the remedy, as soon as they see their misery; the plaster, as soon as the wound; the bitterness of their sorrow is soon put over: but yet, every one hath some measure of godly sorrow, before he is comforted. It must be understood, that there is a double sorrow: 1. that precedeth ioy. 2. that follows soon after it: Nay, there is a concomitant rational sorrow, that accompanies and goes along with a Christian his whole life throughout: this makes him at first to startle at sin, as afraid to offend God; and in the act it causeth a renitency of the will together with remorse, and a reflecting vpon a mans self after all. So that the point stands true; for sooner or later he hath surely mourned, that is soundly comforted. And let us all look to it, if we challenge comfort, see that sorrow led the way, see that you be able to remember where& when you haue sighed, mourned, wept over Christ. There is no harvest, but there hath been a seeding-time, no solid comfort, but sorrow hath gone before, or accompanied it, or at least wise followed after. But wee hasten For they shall be comforted. THe point that without any more ado wee'll present unto you from these words, is: that Godly sorrow will once end in sound comfort And for this wee haue good security, whether we look to Gods promises, or good mens experiences. For the first, God hath undertaken it in many places. jeremy 31. throughout, tends to this purpose. In the prophesy of Isaiah every where almost we find it promised, as Chap. 35. ult. The ransomed of the Lord shall return and come to Zion with songs, and everlasting ioy vpon their heads: they shall obtain ioy, and gladness, and sorrow, and sighing shall fly away. So Isay. 61.1.3. The spirit of the Lord is vpon me, &c: to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of ioy for mourning, the garment of praise for the spirit of heaviness, &c. Christ was sent for this, it was his message, his business into the world, and be sure he will not forget his errand. So Chap. 65.13. Behold my seruants shall eat, but ye shall bee hungry; Behold, my seruants shall drink, but ye shall be thirsty; Behold, my seruants shall rejoice, yea, sing for ioy of heart, but ye shall cry for sorrow of heart; and howl again for vexation of Spirit: besides, many other passages, which we purposely forbear to recite: Neither only shall godly sorrow end in ioy, but is attended, and accompanied with comfort, 2 Cor. 7.6. We are troubled, saith the Apostle, on every side: without were fightings, within were fears. nevertheless, God that comforteth those, that are cast down, comforted us, &c. So joh. 16. about the latter end. In the world ye shall haue trouble, but( even then) in me ye shall haue peace. Christ can yield a man comfort even while the world afflicts: Thus you see God hath promised ioy vpon spiritual mourning, and therefore, it is sure enough; for what God promises, he purposes; and what he purposes, he concludes; and his decrees shall stand. But as God hath promised it, so good men haue had the experience of it. Consult the Saints in all ages; david, Psal. 94 19. In the multitude( saith he) of my thoughts within me, thy comforts delight my soul. the word in the original is very significant, and imports( if I forget not, for I haue not looked the place) a double, a strong comfort. So Paul, 2 Cor. 1.5. As our sufferings abound, so our consolation also by Christ doth superabound, and, as it were, overtop all our afflictions. And what is true of particular members, is also true of the whole body, Psal. 126. they that sow in tears, shall reap in Ioy: and Psal. 97. penult. Light is sown for the righteous, and ioy for the upright in heart, the latter part of the verse expounds the former: what is meant by light? Ioy: and what by righteous? the upright in heart: for these, it is that ioy is sown, and as sure as an harvest follows a seeding; so to these comfort follows mourning. But let us see some reason also for this point. And first from the nature of sorrow. It is an imperfect passion, not made for itself, but for some higher use, as also all the rest of the declining affections are, as hatred for love, fear for confidence, &c; so also sorrow for ioy; unto which it is subseruient: like as lancing and searing are not for themselves, but for ease, and remedy; a potion is not for sickness( which yet it causeth for the time) but for health; so sorrow is made for ioy, and ioy is the end of sorrow; and God, we may be sure, will haue his end. A second reason, wee may take from the nature of ioy, which is strong, Nehem. 8. The ioy of the Lord is your strength, it prevails over all: like as the Sun being overcast, and shadowed with a fog or cloud f●r the time, soon vanquisheth, and makes its way through all: so this spiritual Ioy, though it may bee overclouded for a season, yet it will break through all, and clearly show itself. natural ioy is weak, and may bee crushed: carnal weaker, and quickly vanisheth, but this that is spiritual, is unconquerable; as oil will overtop all other liquors, and cannot bee kept under ●o more can this ioy of the Lord, it will bee uppermost, and devour all sorrow in time, Thirdly, godly sorrow and spiritual ioy, they grow both vpon one roote, flow both from one spring, even the same holy spirit. That spirit of grace and supplication that makes Gods people weep over Christ whom they haue pierced, Zach. 12.10. is no less a spirit of ioy also, Gal. 5.22. for the fruit of the spirit is ioy, &c. Now the spirit is ever like itself, full of order, full of wisdom; and so makes a man to know his seasons as well of rejoicing, as of mourning. In other joys( both natural and carnal, and so likewise in sorrows) there is a confusion: but spiritual are always with iudgement, by rule, and in order, the one makes way for the other; as the means for the end, to which it is subordinate, and so much sorrow as hath gone before, so much ioy succeeds and follows after. Lastly, we may reason from the effects of godly sorrow, which still 1. humbles a man, and takes him down, and by that means makes him cheerful. A little child, when his stomach is once taken down with a twig or two, you shall haue him the merrier all day after. It is certain, the more humility is in the heart, the more ioy there will be. 2. Godly sorrow still vents its self in prayer, which also fills the heart with comfort, according to that of our saviour, pray, saith he, that your ioy may bee full. 3. It helps and furthers faith: Now Faith is our living, it is that which holds a christian up in life, for the just man lives by his faith. 4. It drinks up carnal, freting sorrow, lets out pride, and other corruptions, lets in ease and comfort. Now lay all these together, and it will easily appear, that godly sorrow goes before sound comfort. Information, and so it serves to determine a great question, viz. who is the happy man, and where happiness is to be had. run not to Plato, to Solon, or other heathen Sages to be resolved in this point. Our saviour here tells us that when a man hath godly sorrow, and from thence spiritual ioy( and of sorrow and ioy, we know, mans life is made up as the year of winter and summer, and as the natural day of light and night) then he is to be accounted truly happy. He only is so to be held, if Christ may be heard, that both can mourn and rejoice in spiritual manner. We meddle not here with natural, but make comparison between carnal ioy and spiritual ioy: wherein you shall plainly see the spiritual man hath the start of the carnal. And 1. the wicked mans ioy is a false deluding ioy, gaudium vanitatis, as one speaks, a flashing, August. they rejoice in the face only, and not in the heart; there is heaviness in the heart many times, when the face counterfeits a smile. But now spiritual ioy is solid, substantial, massy, it is in the heart( not in the face onely) and diffuseth itself, as it were, into all the veins of the soul. The carnal mans ioy lies quiter without himself, lies without doors as it were; in his pots, in his sports, &c: but the godly man hath matter of ioy in himself, 'tis rooted in himself, God is his ioy, yea, the ioy of his ioy, as Dauids, &c; and so it is more solid. Secondly, godly ioy is more safe then carnal, which many times proves dangerous, hazards mens wits; yea, their lives also: for some haue lost both wits and lives through excess of ioy, which hath so dilated the heart, as it hath let out the soul. Vid. Valer. Max. Thirdly, spiritual ioy is more lasting, sure, and durable, then that which is carnal. The good mans sorrows are temporary, and transient, but his comforts everlasting. The ioy of the wicked quickly vanisheth, 'tis as the crackling of thorns under a pot, a sudden blaze, and soon extinguished: But spiritual ioy abides with him still in life, in death; yea, it out-liues life itself. Fourthly, as it is more lasting, so is it more rational: It is a wise, judicious, well-composed ioy, whereas carnal mirth is a mere madness: you shall haue a mad man will sing and dance, and shout and hout, and seem to be the merriest man in all the town. Oh, but this is but his distemper: What sober-minded man would wish to be in his case, or doth not rather pitty his misery? And such is the mad mirth of all graceless, and wicked men: for indeed, they haue no reason at all to rejoice, unless it bee in hope that they may become godly, but the godly man hath just cause to rejoice, he doth it for good reason, God calls vpon him to do it, shows him reason why he should do it. And thus for the point of Ioy, the good man hath the advantage of the wicked. And no less also in his griefs. See it: 1. In the cause, in the spring of his sorrow. The godly mans grief comes from a rectified will, from a sound iudgement, a soft heart, &c. as wee told you before: but, the carnal mans sorrow proceeds from distemper, &c. See it, secondly, in the matter: the wicked takes on extremely for a matter of nothing, his heart is ready to break at a trifle, for a thing that's not worth speaking of; as some small vnkindnesse, or discourtesy from a friend, or that he was passed by vnsaluted, yea, many times of more curstnesse of heart: But now the good man finds himself somewhat else to do, then to be troubled for such trifles: His griefs are for sins, his own and others, but specially his own, that which troubles him, is the dishonour daily done to Gods name, the afflictions and miseries of Gods Church and people, &c. See it thirdly in the manner: The carnal man mourns unreasonably, vnmodestly, absurdly, he howls under any cross, like a dog that hath lost his Master: but the good man mourns with reason, with moderation; his sorrow is a judicious well composed sorrow, Vide Bellar. de gem. colum. he knows why he grieves, and how to grieve, and how much, he needs not pray for moderation here, as some hypocritically speak of some Iesuites, this sorrow knows it's banks. Lastly, they differ in the effects: carnal sorrow, desperate vexing, tormenting sorrow, it raises mud, provokes a man to belch out oaths, curses, and words not far from blasphemy: but spiritual sorrow is hopeful, easeful, comfortable, leads a man to God by prayer, &c. And thus you see the good man hath the best both joys, and sorrows, and so is to be reputed the only happy man. And so much for the use of information. Instruction and exhortation to us all, to persuade us to entertain this guest of godly sorrow, as ever wee desire to attain true comfort. All men are willing to bid comfort welcome, and would gladly enjoy a contentful estate; why, now then learn to begin at the right end, even in godly sorrow;( carnal and natural sorrow wee need not to be persuaded unto, they will come on too fast, but against them we must hold possession) but this godly sorrow comes on slow enough; draw it on therefore, grow acquainted with it, as ever you would be acquainted with sound comfort: go this way to work, else you lose your labour, first, know the thing secondly, the means. How shall I know my sorrow to be such as will end in comfort? Wee haue said somewhat to this question before, somewat more wee will now say, and in another manner. First, if it be a godly sorrow, it is taken up about godly matters, 'tis a sorrow after God, &c. A Christian prays, he can haue no answer, seeks Gods face, but cannot find it towards him, sues for his favour, but cannot get the sense of it; this sets him a grieving, and now as a little child that in some field or crowd hath lost his mother, he sets up his note, and cries, His mother, his mother, what shall he do for his mother! he fills the air with his moans and complaints; so the good man, when he wants the sense of Gods love in his soul, he mourns after his father, laments after God, whom he hath lost by his vngraciousnesse, carelessness, vnwatchfulnesse: And as this is a matter of greatest grief unto him, so likewise to behold the profanation of Gods holy name, and day, and all other the common sins and abominations of the time. 2. You may know godly sorrow by the source and spring, whence it floweth, viz. zeal for Gods name, indignation against sin, &c. 3. By the effects, for it takes a man off from sin, brings him out of love with it, draws him to God, casts him vpon his knees, makes him weep over Christ, &c. Now, if your sorrow be such, it is a godly sorrow, and shall end in comfort; but how shall I get it: Here resolve vpon these three things: 1. That you must entertain this guest of godly sorrow; there's a necessity of it; God requires it, the state of the Church calls for it, the time calls for it, the weather calls for it, mine own sins, and the sins of others call for it. 2. That it is possible to be done; resolve, that you may do't: to us indeed of ourselves it is impossible, but 'tis possible for us to go to God, and he can give us a soft heart. Encourage thyself therefore hereunto, and say, he that took away the ston out of Dauids heart, out of Nehemiahs heart, &c. he can do as much for me, to him therefore will I go. 3. resolve vpon this also, that as you must, and may, so you will do't: and for that end, take convenient time and place; you haue had your time to sin in, and many places can witness of your forwardness that way; find out therefore some fit time, some corner, wherein to sigh and sob, to weep and lament after God, whom you haue offended, over Christ, whom you haue pierced, the holy Ghost, whom you haue grieved, the church, which, by not helping, you haue betrayed, and yet further, hazarded your own souls and bodies, which you haue endangered. Comfort to those that mourn in spiritual manner, everlasting ioy shall rest vpon their heads. And first, in general, for the whole Church, here's comfort, though shee fall, shee shall arise, though shee sit in darkness, the Lord shall give her light, Micah. 7. Her enemies indeed are many, but her friends more; a strong Prince, strong Angells, &c. God himself will comfort his Sion, and all her mourners, Isai. 7. yea, make himself marvelous in their deliverance, when all other human helps and comforts fail, Isai. 43.18, 19, 20, 21. Secondly, for particular persons that mourn, here's comfort: show me godly sorrow, and I'll show thee ioy& comfort for present, and such as shall be more afterwards: for the ioy of the Lord is a strong joy, and will more and more multiply. It is {αβγδ}, as Basil call it, a kind of use, yea, use vpon use; the tears that now we spend in a spiritual manner, will minister unto us comfort a thousand thousand yeeres hence, bring us everlasting ioy. If I were sure( may some man say) my sorrow were a godly sorrow, and accepted, I could take the comfort you speak of; but I make great question of that: For, 1. It is not a constant sorrow, as the word, here used in the present tense, imports it should be. Grant it be not always in like measure constant, yet if there be a constancy: Sol. 1. in the truth of it: 2. in the root of it, you haue a disposition still to mourn, though you be not always mourning: 3. in the endeavour of being constant in it, provoking yourself thereunto, and lastly, a reflect act vpon yourself, that you are troubled, because you are no more troubled, grieve, because you can grieve no more: your grief is a constant grief, and shall surely end in comfort. Yea, but though I might be assured of it for the constancy, yet because my sorrow is not a deep sorrow, as the word in the original, here used, implies it must be,( for {αβγδ} imports a funeral sorrow, such as wee conceive in the death of a dearest friend, most nearly allied unto us) therefore I am discomforted. For answer to this, we must tell you, Sol. that there is a twofold sorrow: the one rational, the other sensible; this latter is most stirring, but the other more precious, and better esteemed, though composed and silent. Here then you must look, which of these two sorts of sorrows you prise most, which is the greatest with you, appreciatiuè, as the schools speak, to another sense, which you set the highest price vpon in true iudgement: worldly and carnal sorrow comes on us indeed, in a more sensible manner, for present being, as a land-flood, or a sudden storm; whereas spiritual is a constant guest, deep and soaking, and in true reason you prefer one tear for sin, before all that blubbering for an outward cross. Secondly, in worldly sorrow a man is a mere patient, he grieves indeed, but sore against his will; whereas in godly sorrow a man is an agent, he useth means to haue his heart broken, he goes to God for that blessing, he comes to the Word with the same desire and intent, and prays before hand, that God would so work by and with his own Word, that he might be more and more humbled for his sin. Thirdly, look to the reflect act( for every thing reflects more or less, according to the strength thereof) Dost thou mourn, that thou canst no more mourn in spiritual manner? In worldly sorrow, a wise man befools himself afterward, for being so much vexed, troubled: he repents of what he hath done, this way, and undoes it again, he vnsorrowes all his worldly sorrows; but here 'tis otherwise, a man cannot satisfy himself in his godly sorrows, but when he hath done his utmost, he would fain do more, he holds it his happiness, and is never more merry, then when he hath mourned most. If then in true reason you prefer godly sorrow before other sorrows, can be active here, and provoke yourself to it, and when you cannot mourn to your mind, you are thereat greatly troubled, your sorrow is a godly sorrow, it passeth with God, and shall be accepted. Yea, if it were true and right; but how shall I know that? Why, What haue wee been doing all this while? briefly, if your sorrow be right: 1. It is sincere, for sin simply, as it is sin, that is, for every sin, and for sin in whomsoever I see it, though firstly and chiefly for sin in myself: Secondly, it is a constant sorrow; there is some constancy at least in the endeavour, in the reflection I condemn myself, because I can do it no more, no better, &c. every day he deals with God, and with his own heart, he is best paid, when he can mourn to purpose; most at ease when his heart melts; greatly grieved, when he finds it hard; and when he finds it not yield, and relent, he ariseth displeased, and grief for not grieving is deepest: Sen. controu. lib. 4. Ille dolet vere, &c. Thirdly, it is a secret sorrow( though, if there be just occasion, he can do it also in public) that's the truest sorrow, that is sine teste, done in private. Many can weep at a sermon, or public meeting, but here's the trial of the truth of our sorrow, if it be secret, in cool blood: in times of peace, when all goes well with us, if then wee can bewail before the Lord our unprofitableness, unthankfulness, impatiency, uncharitableness, and other like secret corruptions, &c. Fourthly, it is voluntary. A man sends for it( other sorrows will come on, whether one will or no) prays for it, Cares not in what else he break, so his heart may be broken, thinks he cannot ouer-rate it, is thankful for it, whatsoever it cost him. Fifthly, it leads a man to God, as it did those Israelites at Bochin, judge. 2. They wept and sacrificed, and as it did jacob, he wept and prayed, Hosea 12 It mingles itself with our prayers, movings, &c. This is that godly sorrow that carries comfort in the mouth of it: give way to that by all means, and entertain it gladly; If ever you come to heaven, it would repent you( if 'twere possible) that you haue mourned no more, such an abundance of ioy shall be heaped vpon your heads. The Lord hath pronounced you blessed in the Text, and undertaken you shall be comforted. I, but when shall wee haue this comfort? Sol. Some you shall haue presently in this life, whensoever you shall haue most need of it, but especially in the life to come. Here you can haue but the first fruits, but there you shall haue the whole harvest. Christ himself hath said, Blessed are those that mourn, for they shall be comforted. And now we haue brought you past the worst part of your way to happiness( that which remaines is more easy) so farreforth as you are poor in spirit, and broken in heart, you are the blessed of the Lord; Christ himself here entitles you to the happiness and comfort of an heavenly kingdom. The sixth SERMON. MATH. 5.5. Blessed are the meek, &c. WEe haue trod two steps toward blessedness, to wit, spiritual poverty, and spiritual mourning. Now we are vpon the third, which follows naturally from the two former. For when a man is once become nothing in himself, and hath turned the edge of his sorrow vpon his sins, he will be meekened, and carry himself well toward every body. In this fifth verse, we haue to observe: 1. Our saviours proposition: meek men are blessed: 2. The proof thereof; for they shall inherit the earth: For the first, Blessed are the meek. meekness is a grace that moderates anger both, in the affection itself, and in the effects thereof: For, it teacheth a man, when to be angry, how to be angry, and how far he must, and must not be angry; and he that practically knows when, why, and how far to be angry; he is a meek man, and so a blessed man, which is here proved by this, that he shall inherit the earth. Where we must remember the note of a Father, that though there be mention of earth, yet there is no exclusion of heaven: For heaven he is sure of; for earth there is no question of it, therefore the matter is here put out of doubt by our saviour, that meek men shall also inherit the earth. observe here, that the blessing promised, is suited to the grace: as also in the two former; to poor ones is promised a kingdom; to mourners comfort: so here, to meekness, quietness vpon earth. for our saviour prevents an objection. Some might say, If wee should be meek, and sit down by such wrongs as are offered us, wee might soon haue enough of it: be thrown out of our estates, and by bearing one injury, invite another. To this he answers, that there is no such matter, for meek ones shall inherit the earth, their meekness shall be no prejudice to their estates, they shall haue a quiet estate on earth, or at least quietness in their estate, yea, such a man shall haue the earth as an heir, he shall hold it by the right of adoption,( as the world in the original here used, signifies, as also the Hebrew word used, Psal. 37.11. from whence this promise seems to be taken) he shall haue both right unto it as an heir, and fruition also, for he shall delight himself, saith the Psalmist, in the abundance of peace. Another man may delight himself in the abundance of cattle, in the abundance of treasure, in the abundance of friends, as Austen descant upon the places, but the meek man onyly delights himself in the abundance of peace: meekness will bring his estate to his mind, or at least his mind to his estate: yea, it brings perpetuity too. For whereas brawling, lawying, &c. throws a man out of his estate, or at least disquiets him in it; meekness perpetuates a mans estate, entails it to his posterity, makes it sure to him and his, yea, entitle him to the whole earth, so that whilst a meek man is on earth, he is on his own, wheresoever he is, he is at home: So that as wee say of a valiant man, that every place is his country; it is true of the meek man, he can live in any soil, dwell in any country, submit to any condition, and in that respect is a blessed man. We shall haue enough to do now, to dispatch the proposition: Blessed are the meek; the point that from thence in few we'll commend unto you, is, that meekness is a grace of all men greatly to be desired, It is much commended unto us in Scriptures, both by precept and example, Colos. 3.12. As wee'll prove ourselves elect of God, holy and beloved, put on meekness. So, Ephes. 4.2. walk worthy of the vocation whereunto you are called, and how? In all humbleness of mind, meekness, &c. And as by precept it is commended unto us, so also by example, and that such as is beyond all exception. Moses, when God would set him forth to the highest, he gives him this testimony, that he was the meekest man vpon earth, he had not his fellow alive: david also professeth of himself, Psal. 131. that he was meekened as a little child. Christs example is propounded unto us by Saint Peter, 1. Epist. 2.21, 23. Who, when ee was reviled, reviled not again, when he suffered, he threatened not, but committed it to him that iudgeth righteously, leaving us an example, that ye should follow his steps: For our sakes it was that he thus expressed himself in all passages of meekness. God himself hath given us of this grace in his dealing with jonah, when he for a thing of nought, was all on a fire, and in a great passion, God overcomes him by meekness, Why jonah, why jonah, saith the Lord, Doth it become thee, being a prophet, to be so inordinately angry vpon so small occasion? Yea, saith he, I am justly angry, I will be angry, yea, would I could burst, and die with anger, &c. he chides handsmooth with God, thinks he hath the better of him, and will stand to it, that God knows not when a man speaks reas n, if he would term him unreasonable in his passion: but, God gives him not over so, but overcomes his curstnesse with meekness. Thus you see wee haue it commended unto us, by both precept, and example. We'll further show you reason for it. And first, from the necessity of getting this grace of meekness, not onely as wee haue a precept for it, but as 'tis a means of our happiness: for without it, there's no blessing to be expected, 1 Pet. 3.9. Not rendering evil for evil, or reproach for reproach, but contraily, blesssing, knowing that hereunto ye are called, that ye may inherit the blessing. A man may haue the earth without meekness, but no blessing therewith: Nay, there's no heaven to be had without meekness: for, unless you become( in this respect) like unto children, ye cannot enter into the kingdom of heauin, Math. 18.3. And as for the end, meekness is necessary, so also for the present; No acceptable service can be done either to God or man without meekness. Not to God: for we must pray in meekness, lifting up pure hands without wrath, hear in meekness, james 1. receive with meekness the engrafted word, &c. come to the sacrament in meekness; briefly, all our carriage to God-ward, must be done in meekness: And as to God, so to men, we all owe meekness to all men; The Magistrate must execute iustice in meekness, the Minister must reprove, &c. with meekness. A man cannot keep house without meekness, he cannot rule his wife without meekness, correct his child without meekness, order his seruants, entertain his friends, win his foes, g●uerne himself in the crosses of his calling, without meekness. Such is the necessity of it. Secondly, it is no less honourable then necessary. It is the glory of a man to pass by an infirmity, saith the Wise man: And see what God saith to you women, 1 Pet. 3.4. A meek and quiet spirit is a thing of high price with God. Lo, the great God sets meekness at a great rate: It commends a man to God: it commends him also to men, even to every mans conscience, 1 Tim. 2.9. But thirdly, as it is honourable, so it is comfortable too, for it puts a man into, and holds him in possession of all he hath, Luk 21.19. In your patience possess your souls, patience is here taken at large, and includes meekness. This makes a man to enjoy himself, and al he hath, yea, all the world; The meek man can sleep and feed, when others are disquieted at bed and board, he can triumph over that contempt, and those indignities, which would break a proud mans heart. add hereunto the in 4th place, that meekness is wonderful profitable, and 1. to others, who will the sooner harken to us, and be ruled by us, if wee deal with them in the spirit of meekness. According to that of our saviour, Math. 11. learn of me, saith he, for I am meek. meekness must be schoolmaster, if wee would haue others to learn of us, if wee would win vpon others: 2. meekness is no less profitable to a mans self, for it safeguards his person, and preserves his estate: For, who will harm you, saith Saint Peter, if you be meek and innocent? Or if any should be found so unreasonable, as to mischieue you, yet, who can do it, sith God hath undertaken your protection, he will not see meekness oppressed. Thus you see, by how many names meekness is commended unto us, as necessary, honourable, comfortable, profitable: It would be easy in such a common place to be large, but wee'll discourse no longer, but come to the application. Are meek men happy? take wee notice of the misery of all such as are fierce and froward, cursed and pettish, &c. their case must needs be miserable. But here all the question will be, who is the unmeeke man?( give me leave to use that word, because I can think of no better for the present) you shall know him thus: 1. He interprets every thing the worst way, sets the worst sense vpon every thing, resolves all passages of men, and of God too, almost, into contempt and disdain; hence comes wrath, for contempt is the fuel( as I may so speak) of rash and unadvised anger. As to give you an instance, or two: Such a man passeth by his neighbour, and salutes him not, the meek man takes it the best way, and saith, perhaps he might not see me, or it may be his mind was otherwise taken up, and busied: The unmeeke man is ready to conclude on the other side, that it was done out of contempt, he saw me, but he would not see me, he scorns me, and it was his stomach. again, a man makes a feast for his neighbours, he invites neither the meek nor the unmeeke. The unmeeke man thinks he doth it out of contempt, he scorns my company, he leaves me out, of spleen, stomach, &c. The meek man construes it otherwise: perhaps saith he, I was forgot, or if not so, it may be there was some private reason why he should not call me with the rest of my neighbours; howsoever, it is but a discourtesy at the utmost, and not any vrighteousnesse. Thus the meek man makes the best and most favourable construction of every thing, when the unmeeke sets no other gloss vpon all, then as done out of spleen, passions contempt. Secondly, the unmeeke man is implacable, vnappeasable irreconcilable: no mends will be taken, no confession, no satisfaction, no submission will serve turn, or be accepted, he perpetuates his anger, eternizeth his quarrel. On the other side, the meek man, though he seeth and takes notice of a wrong, can be sensible of an indignity, yet he can say, who am I, but I may be wronged? Or he can put it up, as david did, as Paul did, and as our saviour did; truth it is, he is as sensible as another man of an injury offered unto him, but he makes not such a brawling, such a noise. turn a dog vpon a sheep, and though it be sensible enough of the dogges tooth, yet it doth not whine, cry out, and keep such a coil as a Swine will do; so stands the case here. Thirdly, the unmeeke person will be unseasonably and preposterously angry: he lets in anger, where he should keep it out, and contrarily, he is most cool, where he should be most fiery, and show greatest indignation. In a public cause, where the glory of God is touched, or the common good interested, you shall haue him wondrous cool and mute, and oh, saith he, you must haue patience, and bear with small matters: but in a case that concerns his own particular( say himself be touched in his penny, in his peace, in his reputation, or the like) then none so fiery, none so furious, he is all vpon a flamme, then no penalty is thought too great, no disgrace too heavy for such a person, that hath done him such displeasure or indignity: but now the meek man, you shall haue him in his own cause cool and silent, as in Gods cause, zealous and earnest: See it in Moses, when he was censured, disparaged, reviled, he bears it quietly, pockets it up without distemper: But, at another time, when the cause was public, when it concerned the glory of God, the good of the Church, &c. Then none so zealous, none so fiery as Moses, he cannot brook or bear it. So our saviour Christ, though in his own cause he was quiet, he opened not his mouth, but was dumb, as a sheep before the shearer; yet when it came to the matters of his father, that his house was profaned, and made a den of theeues, John 2. his zeal did even eat him up. This then is our third note of an vnmeek man, that though for himself, and his own things, he bee marvelous hot, and sharp set, yet in the things of God, he hath no life, nor heart to stir for Gods cause, gospel, or Ministers. Fourthly, as he hath no life in businesses spiritual, and is not acquainted with spiritual meekness in himself, so neither can he endure it in others. A meek person admires this grace in another, he reverenceth it, and wisheth; Oh that I had such a mans patience, wisdom, meekness in the carriage of my business, and that I could behave myself, as he doth: The other( the unmeeke man) though he may be of a faire carriage, and express some natural meekness, yet he derides that which is spiritual; and if a man will patiently put up wrongs, and for peace sake part with his own right sometimes, &c; he reckons such a one, one of Gods fools; mocks at him, and further provokes him, as julian did the Christians of his time, loading them with wrongs, and bidding, bless themselves by suffering patiently, as their master Christ had commanded them. Fifthly, the unmeeke man cannot bear extremities; give him great honour, he'll be drunk with it; give him great affliction, he'll b●e mad with it. But the meek man knows how to bee in honour and how in dishonour: how to bee rich and how to be poo●e: how to abound, and how to want. Moses could be both a moderate favourite at Court, and a wel-contented shepherd in the field, he could turn himself to any condition. 'tis certain, that he that cannot bear honour with moderation, the same cannot bear contempt with patience. And by this you see who is the unmeeke man. Secondly, see now as the man, so is his misery. 1. he forfeits all his comforts, is dispossessed of all, of himself; he may haue a great estate, but he enjoys it not: he is hurried a long and tossed by his passions, as a chafed bear robbed of her whelps, he may haue many friends, but enjoys none of them. See it in Haman: he had a wife, children, friends, familiars, &c; to entertain him at his return from Court, and to welcome him home: to them he could relate his greatness and favour with both King and queen, but all this was nothing to him; for there was a fellow in the Kings gate, one Mordecai that sleights him,( for so he pleased to construe all to contempt of him, though Mordecai could do no less in duty, then refuse to do obeisance to him being a cursed Amalekite) and therefore all this avails me nothing, easter 5.13. saith he, all his honours and preferments and friends were not worth a rush. Yea, an unmeeke man forfeits himself, as we shewed ●efore. A man in a passion is out o● himself: his wits are not his own, h●s tongue not his own, his eyes, hands, feet, heart, are not his own; he is not in any fit case to pray, not in case to give thankes, not in case to live, not in case to die, not in case to do any thing. Secondly, as he forfeits all his comforts, so he exposeth himself to all manner of curses and miseries, Prou. 25. ult. he that hath no rule over his own spirit( saith Salomon) is like a city that is broken down, and without walls. As a city that is beleaguered, and begird by an enemy, if it lie open in any place, and the walls be broken down, is in danger of surprisal: so doth the froward man lie open to all sorts of miseries. he is in danger of Gods wrath, for as the blessing belongs to the meek, so all curses to the froward. he lies open to the wrath of the Magistrate, to the rebukes of the Minister, to the hand of his enemy: for like ishmael, his hand is against every body, and every bodies hand against him. he lies open to the rage of the creatures, to the malice of the devill, to whom he gives place by entertaining wrath, Ephes. 4. Let not the sun go down vpon your wrath, neitber give place to the devill. He that lies down in wrath, hath the de●il● for his bed-fellow, a bad one though he be. Take notice now both of the man, and of his misery; and reflect vpon yourselves, and see whether you be not such as hath been described: which if you bee, bless not, but curse yourselves rather in that behalf. Be advised to inquire, and make narrow search into yourselves, whether you be of these meek ones, vpon whom the blessing is here put by our saviour. meekness may bee defined a grace of the holy Spirit, that moderats anger, guiding and teaching a man, how and when, and when not to be angry. I call it a fruit of the holy Ghost: for he is the author and worker of meekness, Gal. 5.25. the fruit of the spirit is meekness, and hereby it is distinguished from natural meekness, which proceeds from a good constitution; and from moral meekness, which proceeds from good education and breeding; but this spiritual meekness is a fruit of the spirit, and carries away the blessing. The object of this grace, we make to be anger, meekness is angers jailer, I mean, the the passion and affection of anger on the inside: and so it is distinguished from clemency, which is busied, not about the affection, but about the effects of anger, determining whether the penalty shall bee light or smart. Besides, clemency is a grace proper to superiors toward their inferiors, but meekness is a grace common to all. The mediate object of meekness is contempt( the immediate object of anger) and so it is differenced from patience, which is busied about pain, and so is reduced to fortitude, as meekness is referred to temperance, and is exercised about scorn and contempt. The office and work of meekness wee make, to show how to bee angry, and when, and how far, it is angers tuto●, it lets out and takes in anger: as occasion serves and requires: for there is a time to be angry, and it is as lawful to be angry sometimes, as it is to rejoice or grieve, but it is meeknesses office to moderate, bound, and guide it. And so meekness is distinguished from stupidity, when for want of wit or grace a man cannot be angry, though he haue never so good reason: You see by this time, what meekness is, together with its author, object, office, &c: inquire now, and ask yourselves, every man, how haue I carried myself in point of anger? when the cause hath been public, concerned a superior, the common good, the glory of God, &c: Haue I then been moved with a zeal of God, and an holy indignation? or rather haue I not taken on excessively, and been unmeasurably moved with anger in mine own private quarrel? How hath mine inside been composed at such a time? Hath meekness sate at the stern, guided my course, broken all the billows of rage and distemper? And so for the out-side, hath meekness held my hands, tied my tongue to the good behaviour? &c; when I was so transported with passion, what hath been the motive? was it Gods or mans fear? Gods or mans law? Gods or mans presence? If wee can approve ourselves to God in it, well, but if vpon examination we find, that we haue transgressed the rules and bounds of meekness and moderation, specially, when wee haue been at any time extraordinarily put to't, if then our inside hath been enflamed, our out-side distempered; our eye sparkled, our mouth foamed, our feet stamped, &c; grow ashamed of thyself,& blushy at the remembrance of this unreasonable, vnmanly and brutish behaviour; that thou shouldst thus put off Christs livery, and put on the divels: that thou shouldst make such an unhappy exchange of ease for pain, honour for shane; blessing for a curse; for there is not more ease, more honour, more content in meekness, then there is pain, shane and discontent in frowardness: Besides, it argues a man of greatest folly, for anger resteth in the bosom of fools. Charge yourselves therefore with extreme folly, if you haue been this way guilty, lay all vpon yourselves, and cast not the blame thereof vpon others, as it is usual with most men in this case to do: I was angry, will some say, tis true, but I had reason for it, I was provoked unto it, who was't long on, they would haue angered a Saint, &c. These and the like are the common put-offs. But let us fault and blame not so much others, as our own pride, our own folly, our own self-love, &c; according as Saint james teacheth us, chap. 4.1. From whence( saith he) are warres and contentions among you? Some will bee apt to answer, that such a froward neighbour, such a froward wife, &c made me break out as I did; No, saith the Apostle, it is even your pride, your lusts, that war in your members It is my nature to be fretful and passionate: Solu. So, now thou hadst best lay it vpon God another while: But know that God gave thee no such nature, thou hast made it such. And now there must bee a change wrought in thee of thy nature, in the kingdom of Christ, the wool●e and the lamb shall dwell together, the leopard and the kid, the lion and the calf &c. And the sucking child shall play vpon the hole of the asp, and the weaned child shall put his hand vpon the cockatrice hole, &c; Esay 11. God shall take away the fierceness and malignity of their natures, that a very child shall lead them: The worst natures shall be so meekened, that they may be lead any way. Instruction to labour for this grace of meekness: It hath the blessing assured unto it, it is part of your inheritance, brings quietness along with it; therefore a meek and quiet spirit are set together, 1 Pet. 3. so much meekness as any man hath, so much quietness comes to his heart, to his house, to his neighbours. Besides, you hold your estate by it( as you heard before) it is the best tenor, whatsoever you haue with meekness, it is blessed; if you want meekness, you want all; though you haue never so much: for what we commonly say of the covetous person, that he always wants, — Semper avarus eget. even that which he hath also, the same is no less true of the fierce and froward, he wants what he hath, as the meek hath what he wants, Saint Paul through meekness, when he had nothing, yet possessed all things. In a word, would you be happy both here and hereafter, get meekness. For means to attain it, 1. you must tread Christs method. 2. use his example. 3. labour for some of his graces, and so you shall become meek. First( I say) you must run Christs method, begin where he begins, and first with spiritual poverty; for when a man is once empty of himself, and nothing in his own eyes, then he is in case to bear the contempt of others, when others vilify him, he is fitted for it; what though another man haue a mean esteem, and think basely of him, he thinks as basely of himself, can lay his face in the dust, and there's an end. 2. work thy heart to spiritual mourning, this will work meekness: If when the heart is ready to break with worldly sorrow, wee can turn the stream into the right channel, and set our sorrow vpon our sin, this will make a man become as meek as a lamb; as Paul, who when he was cursed, he prayed, and so enjoyed and possessed himself, when some other through distemper would haue been beside himself: Thus he that hath learned to bee poor in spirit and to mourn over his sins, will bee a meek man. But when sin lies light, then reproaches and contempt lie heavy, whereas if we truly feel the weight of sin, all indignities will be as nothing. But secondly, as we must run Christs method here set down, so must we use his example, writ after his copy, learn of Christ to bee meek, propound him to yourselves for a pattern, see how he carried himself under contempt and indignities: some were so small that he despised them, he endured the cross( saith the Apostle) and despised the shane, Heb. 12.2. he passed them by, as a lion doth the barking of a dog, he never turns his eye toward him, or slackens his place. Those that were greater, he took up and carried them to his Father, Psal. 22. so should we not once take notice of lesser injuries: and such as are greater, present them to God, as Hezekiah did the railings of Rabshakeh, he took and spread them before the Lord: so should we the wrongs that are offered us, though not so much to complain of them( as Hezekiah did of Rabshakeh) but to pled for them, to pray for them. 2 King 19 14. This will render us fit to pitty them, to love them, and to do them good. Thirdly, labour for some of Christs graces, which may make us meek, as 1. holy wisdom to know our times, when to be angry, and when not. It is the discretion of a man, saith Sa●omon, to defer his anger, to know his season, this wisdom will teach him to take his time, to pause, to sleep on't. 2. Get temperance( which is the head, to which meekness is to bee referred) for if wee stand moderately affencted to outward things, if we haue learned, how to abound and how to want, if wee stand indifferently disposed unto the things of this life; then if we be crossed of our expectation, or disappointed of our hopes, there will bee no great distemper follow: therfore the Apostle in many places after meekness subjoins temperance, Gal. 5. this being the mother and nurse of that. 3. faith must be laboured for. This 1. looks on God, as a father, who hath forgiven me a thousand talents, and should I think much to remit some small matter to my brother? he hath not contemned me, so much as I haue contemned God. Thus Faith reasons, and so quieteth the soul. 2. faith lays hold on the promises, wherein God hath tied himself to defend the cause of his people, to keep their name, to clear their innocency. My name is not in the hand of man, but of God; who hath undertaken to keep it. therefore david, Psal. 37. begins with faith, when he would persuade to meekness. Trust in the Lord( saith he) commit thy way, &c; he heaps up many Phrases to like purpose, to persuade to Faith for this will let us see that God will bring forth our righteousness, as the light; and iudgement as the noonday. vers. 3. to 7. the more we rely vpon God, the more meek we shall be to bear reproaches, and to overcome the world. The seventh SERMON. MATTH. 5.5. — for they shall inherit the earth. WE observed, as you may remember, in this ver. these 2. things 1. a duty, meekness, and 2. the wages, the inheritance of the earth. Of the former we spoken the last day: The use of Consolation we then promised you, we purposly reserve to the next point, where it will come in as fitly. Wee come now to our saviours reason to enforce the duty, namely, the reward of meekn●sse, in these words: for they shall inherit the earth. Hila●. &c. we shall not need to strain so far for the sense of the words, as to ●unne to some Metaphoricall earth, as some of the Ancients haue done, by earth understanding the Body of Christ; nor yet to some Metaphysical and transcendent earth, as others that would understand it of heaven: But wee'll take the words as we find them, plain earth, even this world as it stands in opposition to the world to come, nor need we confine it to the last age of the world, as some haue done, as if the meek should reign with Christ vpon the earth a thousand yeeres; but wee conceive it of the meek in all ages of the world, from the first to the last, that they are here entitled to the inheritance of the earth. In handling the words, wee'll sort the wages and the work together, like as our saviour here doth, who knew well enough how to do his work. As before he had promised to mourning ioy, to poverty of spirit, a kingdom, so here the inherirance of the earth to meekness. And so he prevents two objections, which might here be made, and first, that the argument is unsufficient. 2. That the instance is untrue: for neither will it seem sufficient to prove a man happy, for that he inherites the earth, neither true, that all meek ones do thus inherit For answer to the first, you must remember Chrysostome's note vpon the place,( whereof wee haue minded you before) that the Lord in mentioning earth excludes not heaven, rather he includes it: In granting the one, he denies not the other; but lays earth as a pawn and earnest of heaven, that in present is a pledge of heaven in reversion. And howsoever it is not alway true, that he that hath the earth, is blessed; yet, this must needs be true, that he that hath earth and heaven too, is a blessed man: for heaven, he mentioneth not that, because no man doubts, but meek ones shall speed well enough hereafter, are sure of heaven, but because meek men commonly suffer for their meekness in their profit, credit, peace, &c: therefore our saviour assures them, that they shall be no losers by their meekness, no not here for the present. And thus he meets with the first objection. As to the second, whereas it may seem untrue, that meek ones shall inherit the earth, sith we see many of them kept short enough, and to haue no great matters in the earth? We answer ●irst, that these earthly things are promised us onely in subordination to heavenly; so far onely as they shall be a pledge of heaven, and a step thereunto. Secondly, wee answer that meek ones onely haue the earth: for 1. they haue true title unto it, as heirs they hold it by right of adoption and inheritance, as the word here used in the text imports. 2. they onely haue the enjoyment of it, for none else haue it( as they haue) with abundance of peace. Psal. 37. 3. the perpetuity of it; for the best means to hold the earth in peace, is meekness; when frowardness throws a man out of all. {αβγδ}. And thus you see the meek is heir of the earth, it is entailed to him and his; so that the meek man wheresoever he is, he is still at home: As the Philosopher said of himself, that he was an inhabitant of the world: so may the meek man say more truly, he dwells at home where ever he is, he is never out of his own, he enjoys himself whereuer he goes, for he can apply himself to any condition, enjoys all, so far as he is meek. The point that in plain english wee'll commend unto you, is: That meekness is no way prejudicial or hurtful to a mans present estate here in this life: for the meek mans estate hereafter, there is no question to be made, for meekness is the way to heaven: there is no grace without meekness, no glory without it. But all the business is about this li●e: for it might be objected, if we be meek as you would haue us; wee should be baffled out of all, turned out of all: No, saith our saviour, the case is otherwise, you shall bee no losers by your meekness, it shall be no way hurtful, but helpful to your estate. For proofs of the point, we will make it appear to you, by arguing first from the general to the particular. godliness is profit●ble to all things, having the promises of this life, and that to come, 1 Tim. 4.8. if all godliness be thus profitable, it must needs bee that every particular branch thereof is likewise profitable. It follows directly from all good logic, every general including its particular. so 1 Tim. 6.6. godliness, that brings content along with it, is great gain. It is true of the general, it is also true of each sea-shore, meekness being one. Secondly, from the rule of Contraries: Vnmeekenesse, fiercensse, impatiency, throws a man out of all he hath, dispossesseth him of himself, and all; makes him a vagabond vpon earth. Psalm. 37. therefore on the contrary it follows, that meekness settles a mans estate, puts and holds him in possession of that he hath, &c: and so is no ways hurtful. Thirdly, it appears by Gods own testimony both in the old testament and in the new; for the old, Psal. 37.11. the meek shall inherit the earth. Our saviour is thought to allude to this place, and to repeat it here again in the new testament. Now all Gods testimonies are true, and also operative: in testifying of things to be so, he makes them so. Things are therefore so, because God saith it, not on the contrary, God saith it, because they are so. Fourthly, it will appear from the nature of meekness, which first is no engrosser, no usurper, it reins in the affections, keeps a man within compass, &c. Secondly, meekness is no waster: Nature is content with little, meekness with less. Thirdly meekness is no civiler, keeps no mans purse empty, but the Lawyers; indeed, it mars their markets. Thus you see meekness is no way hurtful to a mans estate: Nay, it is helpful, for 1 it gives a man title to that he hath, as a son. 2. it furthers the fruition of that one hath, for ●f it bring not a mans estate to his mind, it will his mind to his estate. And it is not the greatness, but the euennesse of a mans estate, that makes him happy, when his estate and his mind meet, when it fills the mouth of his desires. Thirdly, it perpetuates a mans estate, conueighes it to posterity, whereas frowardness, wrangling, lawing wasts mens estate, being as a thief in a candle; meekness holds all together: for the meek man would convey his spirit of meekness to his posterity, as well as his land; would settle the spirit of meekness vpon his child, as well as his estate. Fourthly, if the worst come to the worst, the meek man knows how to live any where, in this country, in that shire, &c; to comply with any estate. Paul had learned to abound and to want, and whatsoever his estate was, therewith to bee content: And content is the quintessence of riches; Nay, meekness makes a man wise, teacheth him when to stand vpon his right, and when not; and so hath all advantages. And thus we see it proved, that meekness is no enemy, but a friend to a mans estate. And this is all wee'll speak in proving of the point, the business lies most in the application. Is meekness no prejudice to a mans present estate? This then serves first to take off an aspersion cast on meekness by some ignorant and evil minded men: And first Machi●uel steps out, and tells us that meekness will weaken and emasculate mens minds, and make them silly, shiftl●sse, effeminate, and take away their sp●rit Next julian comes forth and saith, that meekness renders a man ridiculous, makes him scorned and laughed at. The worldling also affirms, that to be meek, is the way to be trampled on, and turned out of all; for veterem ferendo iniuriam, &c; by pocketting up one wrong, you invite another. In short, all worldly men, for most part, conspire and agree in this, that meekness is prejudicial to a mans temporal estate. To these all we answer 1. in general, and there 1. to the persons 2. to the thing. To the persons that thus object, who are all either Atheists or Apostates, we answer, that meekness must needs be an excellent and noble grace, that is thus opposed by such atheistical and vile persons. As for the thing, we say, though meekness should bee some way prejudicial to ones present estate, yet, if therewithal a man may haue content here, and heaven hereafter, it will easily bee granted a good pennyworth. But secondly, what is in meekness( to descend to particulars) that they so much mislike? First, say they, meekness takes down the spirit of a man, makes him shiftlesse, &c Nay, rather rage disables a man, takes away his courage, &c: as you may see in our seeming gallants our duelists, that vpon a challenge, or some indignity offered them, must out into the field, and fight for their honour; else they shall be mocked out of their skinn●s, called cowards &c: And this they mistake for courage, which yet is nothing so,( there is difference between courage and outrage) they could and well enough content, and glad that the matter were cleanly taken up, and they might spare that labour, &c: and call they this courage? These that cannot bear with words, what will they do if it came to deeds? how will they look death in the face in could blood, when they cannot look on life with a little contempt? The meek man could fight as much for his country, as these in a private quarrel, yea, he could die in a good cause; he can scorn that which would make them startle; they cannot endure the breath and wind of men, when the meek can oppose a w●rld full of men, an hel full of divels; he is not afraid of a sword; a sword? Thats nothing; he fears not the rack he fears not the fire, no, not the fire of that last day, he dares look men in the face, God in the face, the divell in the face, &c. And will they yet say that meekness emasculates a man, and takes away his spirits, which makes him thus courageous, and shows him to be a man indeed? But secondly, it is objected, that meekness is contrary to a mans credit, an enemy to his esteem, will make him laughed at by all men. By what men? If you speak of wisemen, wee deny that they will think the worse of any for his meekness. As for mad men, it is no prejudice to be of small account with them. It is passion, rage, reuenge, that in true account brings dishonour. Therefore Salomon, the wisest of men, doth alway resolve passion into folly. Anger, Prou 14.17. Eccles 7.9. saith he, resteth in the bosom of fools: But meekness teacheth a man wisdom in this respect, sheweth him when to be angry, and when not, teacheth him with whom, and how far to be angry, &c. It preserves wisdom, and is therefore referred to temperance, which for that cause is called {αβγδ} because it teacheth a man his times, his postures, his seasons, and his measures of anger( and in that we know, consisteth greatest wisdom) that if there be just reason, none so angry, as the meek man, as if not, none so patient. Thirdly, they say, meekness is some ways lossefull, harmful, in regard of a mans estate: for, if we should put up wrongs, and quietly pass by injuries, a man might quickly be stripped of all he hath, he might soon lose all, he might haue fleece and fell too pulled over his ears, as it were. Anws. Admit that one undergo some loss, and bear it meekly, what should he get by striving, wrangling, lawing? this were to run from the drouier to the butcher, as they say; meekness may perhaps lose a man his coat, but lawing, coat and cloak too. If meekness cannot get remedy of a wrong, by going to the Magistrate, it teacheth him at least to possess his soul in patience, it lets a man sleep vpon that which would make a proud man burst, lets him enjoy himself: but if need require, and remedy be there to be had; meekness puts not out ones eyes, that he should not see a wrong, or seek redress, but commends him to the Magistrate rather, and gives him leave to take the benefit of the law. But are we not bidden to part with our cloak to him that takes away our coat, rather then to take such course with him? Our saviour in that place condemns not all going to law,( which in some cases may be lawful) but he there intends to forbid all private reuenge, of a mans self, in case he be wronged: Or he speaks comparatively, as if he should say, rather suffer two wrongs, then do one. Fourthly, they object that meekness is prejudicial to a mans peace; for if wee still bear, and forbear, and put up injuries done unto us, wee shall never haue done. We answer, this is most true, on the contrary side, if a man be rough, busy, quarrelsome, he shall haue both his hands full quickly: but, meekness prevents that mischief, small matters it sees not, or if it do, yet it makes not such a putther about them: or if it see just cause to go to law, it teacheth a man how to use the law, seasonably, charitably: yea, if there be no remedy to be had by a course of law, meekness will make a man devour and digest that which would break a froward mans heart, or put him out of all good tune and temper. Therefore if any of you receive any hurt or damage, if you suffer in your peace, profit, credit, &c; Lay not the blame vpon meekness, that never did hurt any man, nor ever will, in heaven or earth: but passion, reuenge, iealousy of our reputation, and the like are the things that breed all the broils, do us all the mischief. For a second use, we must call vpon every man to set open the door to meekness, give entertainment to this guest, and bid it welcome, wooe it and win it, for it is the whole of a mans estate, 'tis present happiness. The meek man, where will not he live? what will not he enjoy? as on the contrary, if a man be proud, froward, passionate, what house is good enough? what far● fine enough? what estate will give him content? the meek thinks all too good, and that which the proud man scorns, would serve his turn well enough. Well, if you would make yourselves a lasting, comfortable estate, give way to meekness. A man wants no thing but meekness, let meekness therefore haue her perfect work, as Saint james speaketh, for it answers all things. What is the office of meekness, and it's perfect work? Wee told you before, to moderate anger, to give way to it, when reason sets it a work, and when not, to bridle it, and shut it up. Anger is vicious, when it is 1. unreasonable: 2. unseasonable. unreasonable, I say, first, for want of matter, when a man's angry, and knows not why or for what, this is an unjust anger: Secondly, for want of measure, when one's angry beyond all reason, is carried beyond the bounds of discretion and charity, he froathes, he stamps, he stars, his eyes sparkle in his head, he belches out oaths and curses, and lays about him like a Bedlame, like a beast. Now, in such a case, meekness steps in, plays the Constable, sets down this inordinate anger, takes away' its weapons, frames all well, makes all quiet. Secondly, as anger is then vicious, when it is unreasonable, either for matter or measure, so when it is unseasonable, as in a mans private cause and quarrel sometimes. There is without question just cause sometimes to be angry,( and then it is no less a sin not to be angry, then to be angry without reason) as when God is dishonoured, his name profaned, &c. In such cases a man is bound to be angry, as Moses and our saviour Christ were: so for public wrongs against the common good: yea, in some private injuries, as, if a man be wronged in his wife, wronged in his children, &c. 'tis lawful to show anger: yea, if in his own particular he be wronged in his estate, in his place,( which is Gods place) in his name, which is Christs, and reacheth even to Christ( for a Christian quarters arms with Christ himself) here it is fit to be angry: anger being the whetstone of fortitude,( as he said) and of other graces, it sharpens, and sets an edge vpon them all, fits a man for prayer, for correction, for showing of mercy, &c. and quickens him to any other duty. And thus meekness teacheth a man when, and how to be angry; therefore study and strive to get meekness in general, as, but for particular cases they are for a chair, not for a pulpit, depending vpon circumstances. But how should wee do to get it( may some say.) We told you before, and will therefore be the briefer now: look in our saviours method here, and use it. He begins in spiritual poverty, and so passes, by mourning to meekness. Certainly, this is the way, walk in it: First pull down thyself, make no great reckoning or account of thyself, and this shall be a step to meekness: For what's the reason that every indignity, and discourtesy from another, seems so unsufferable? Is it not because men think too well of themselves, and set themselves up above the market, above their worth; therefore learn to think soberly of thyself, and as thou shouldst think, if thou wouldst be meek: for then say another man contemns and thinks basely of me, why, I haue as mean conceits, and think as basely of myself, and so we are agreed. And so secondly, for spiritual mourning, turn the edge of thy sorrow vpon thy sins, divert the stream that way, and thou shalt be meekened: but if thou look on thy wrongs still, and never on thy sins, there will be no end. Be acquainted therefore with these two graces, and these will take down ones spirit; make him lay his face in the dust, tame him, and make him fit to bear any thing. Comfort to those that are truly meek: this grace brings it's wages, carries it's comfort along with it, it pays a man presently: for, first, it frees him from those wrankling, vexing, galling evils, envy, passion, rancour, malice, that eat thorough the heart: Secondly, it perfects all the powers of the soul, as 1. The understanding( to begin at the vpper end) Rage is a short madness or frenzy, as one said, throws the mind off the hinges, puts a man besides himself: but, meekness ballasseth the understanding, and keeps it upright. Secondly, for the memory, it is confounded by passion and distemper, so that an angry man knows not what he said, or what he did an hour after, will not own what himself spake erewhile, cannot beleeue he was so senseless, or absurd, &c. whereas meekness heals the memory, makes a man remember onely what he should, forget what he ought, as the Orator reports of Iulius Caesar, that he could forget nothing but wrongs, remember onely benefits: So it is true of the meek person, he hath the gift of memory, for such things as he ought to remember, and the Art of forgetfulness in such things as he ought to forget. Thirdly, it composeth the affections. Anger disorders the affections, raises mud, iumbles and and rings the bells backward, as it were: but meekness keeps them in right tune and tone, it keeps them in order: And as it perfects and preserves the faculties of the soul, so likewise it reacheth to the body; rage drinks up the marrow, and natural moisture, makes all the parts consume and languish, makes way for death: but meekness brings content, and so cherisheth the body; it is life to those that find it, and health to all their flesh. Nay, it reacheth unto the estate. Rage, as an unnatural heat, comsumes the estate: but meekness as the beams of the sun makes all to thrive and prosper about a man. add to all this, that it settles a man in the comfort of his Adoption, assures him of his son-ship: as in the Text, The meek man shall inherit the earth, as a son inherits. There is no humour sweeter to a man, then reuenge, none more agreeable to corrupt nature: as on the contrary, nothing more argues a supernatural work of grace vpon the heart then meekness; and therfore you shall observe, our saviour culls out meekness among all the rest of the graces, and sets it in that excellent, both prayer and form of prayer which he hath left unto his Church, as a certain evidence of sin forgiven to us, if wee can haue hearts to pass by the trespass of such as haue wronged vs. There is no surer sign then this, that the spirit of meekness rests vpon a man, that Christ and his meekness is his, &c. This grace, wheresoever it is, assures the heart, and makes it hold out in the midst of all temptations. But what's all this to me( may some one say) I am apt to be angry, fumish, fretful, to break out into passion, and cannot command my passions, nor keep them within compass. You must learn to distinguish between the affection of anger( that's naturally good) the virtue of anger, as I may so say,( for that's morally good) and the 'vice of anger. meekness corrects and curbs in onely this last. How shall I know when anger is a 'vice? We told you before: You shall know it, first, by the cause, namely, when it is without cause, or, secondly, without sufficient cause, or, thirdly, known to us to be sufficient. Secondly, you shall know it vicious by the effects, when it whets us not on, and furthers us to all duties, when it hinders not sin, and whatsoever stands in our way to goodness, then it is vicious, and must be suppressed by strengthening the iudgement, to be as a curb to passion, as by mortifying and slaying all inordinate lusts and affections, for these yield fuel to rage and passion. And for the outside, if wee cannot keep passion, but it will boil within, yet smother, and suppress it, that it break not forth to thy reproach, and this by taking time, not venting it presently: Hence was it, that heathen Philosophers and others, gave rules in such cases to defer the execution of wrath, to sleep vpon't, to say the Alphabet so many times over, &c. But Dauids course is very remarkable and exemplary; when he felt the fire kindled within him, Psal, 39. What means used he to keep it within the chimney, that the house were not burned? he laid a law vpon his tongue, he useth three words in one verse, all to the same purpose, as if he should say in plain English, I was silent, I was silent, I was silent, and all this to express how he kept in his passion, that he might not offend with his tongue. In this case, is it wisdom to do as I haue known some will do when they are overcome with drink, they haue had the wit to say little in their drink, till they had got to bed, and slept out their distemper. Now passion makes a man as drunk as wine, or any other liquor: It shall be good therefore for a man to sleep out his passion and not, to give way unto it, or to break out into words: And if meekness must overrule and order us for words, much more for deeds; when wee are distempered, it must tie our hands to the good behaviour, that we do nothing till our anger be over, and the fit be past. It was the speech of a very heathen, I would smite thee, but that I am angry. Stretch not out thy hand, during the distemper of anger, either by way of correction or reuenge. I, but what comfort can I take in suppressing passion in the outward man, so long as I feel it burn, and boil within against my brother? Solu. Here we must distinguish: 1. for persons: 2. things: for the first, If any man hath wronged me, I may lawfully take notice of an injury done me( as jacob did of Labans hard usage of him) and judge the fact, and be moved at that, so long as I judge not the man, nor censure his person. Secondly, for things, there is a double reuenge, public and private; private reuenge is in no case lawful, public may be: It may be lawful for me to say to the Magistrate, as the widow did to the unjust judge, avenge me of mine adversary: and the Magistrate may lawfully right and avenge me, so he do it not with a private vindictive mind: yet in all this, it must be remembered, that I do it with a desire of healing the party, and not of disgracing him. If I should put up such an injury, or sit down by it, I should be ouercrowed, and if I should enter into a course of law, I could not do it without spleen; what shall I do in such a straight as this? First, be resolved and assured thy cause be good, by comparing it with the Scriptures, or carrying it to divines in private( to speak to each particular case in public, would take up much time, and make a long discourse) Secondly, go not this way to work, by lawing, but in a case of extremity, when no other means will serve turn. Thirdly, pray before, that thou fail not in the maner, and wherein thou hast failed, be 4th. humbled after, and then thou mayst take the benefit of the law without prejudice to meekness. But how shall I know my meekness to be spiritual, such as brings the blessing along with it, and not merely moral? spiritual meekness first begins at the heart, makes conscience of the thoughts, and humbles a man, because he cannot suppress every rising of his heart against his adversary, nor pray for him so hearty as he would: Secondly, for words, meekness renders not railing for railing, reviling for reviling, but makes a man pray with pitty, for such as revile him without all pitty; being curs●d, saith Saint Paul, wee pray: Third-Thirdly, it is always orderly, regular, makes a man most angry, where there's most cause; as it keeps it in, where there is none, or not sufficient cause. Search now yourselves for this spiritual meekness, and finding that you haue it, bless yourselves in that behalf, and know that meekness hath the promises of both lives, and is no prejudice, or hurt at all to a mans present estate; and whereas heathens speak wonders of their own meekness, know that their meekness is but a shadow, a brauadoe to the eye, there being nothing positive, real, God-like in it; in truth, as Austen well, no true virtue where ther's no true Religion: De Ciu. Dei. lib. 19. The eighth SERMON. MATH. 5.5. Blessed are the meek, for they shall inherit the earth. WEe haue gone two steps toward true blessedness, wee are entred vpon the third, and should now proceed to the fourth, to wit, spiritual appetite, in the 6th verse: Blessed are those that hunger, &c. Much hath been said already of meekness, wee can never say enough of so sweet a grace: wee haue shewed at large how commendable this virtue is in itself, and how profitable also, and that it is no prejudice at all to a mans estate in this life; wee can hardly leave it thus: That which wee will do more, is to make answer to some doubts and scruples, that may here fall in. And for our more orderly proceeding, wee will make use of that distinction of Austen( though in another matter) meekness hath to do with three sorts of people, namely, those above us, those about us, those beneath us, besides our own particular; from all these some questions may arise, that do deserve an answer. For the first, it may be demanded, how a man is to bear himself toward God in point of meekness? Whereunto wee answer, that he must be most angry for God, but never angry with God. To be angry in Gods cause, and at his dishonour, wee shewed before, to be one spectial property of true meekness. A man must be so hot in no business, as in that wherein the glory of God is touched and impeached: but to be distempered and angry with God, it is utterly unlawful: For he is so just, and holy, can do nothing worthy of our anger; and again, he is so great, that he comes not under our censure:( for a man must necessary pass an act of iudgement vpon him with whom he is angry) he is too great to stand at our bar, and wee too mean to sit on the bench, when his actions come to be scanned. Here therefore let every one learn to veil and stoop, and not to repined or fret, whatever God doth to him, or where ever he sets him: Let him lay his hand vpon his mouth, with job, and vpon his heart too, and take heed of the least grudge a-gainst God, as if he did not all things wisely, all things perfectly: Thus did Aaron as you may red, Leuit. 10.3. when the Lord had smitten his two sons with sudden death, he held his peace, saith the Text, he durst not once mutter at the matter, but subscribed to Gods perfect iustice, without more ado. And hence it is also, that the Prophet so calls vpon his own heart not to be distempered, or disquieted, because he had to deal with God, who howsoever he handle us, wee must not suffer such reasonings once to arise or abide in our hearts, why should God deal so hardly with me, or why should I be so severely dealt withall? but let all such carnal disputes and reasonings be presently hushed in the soul, and learn to subscribe to his perfect wisdom, and authority in all things, though they fall out never so cross and contrary to our expectation or desire. But though I may not be angry with God himself, yet may I not be suffered to be angry with the works of Gods providence? For thus we haue many, that howsoever, they will not plainly fly out, and vent their passion against the providence of God, under that name, yet when they haue set a new name vpon it, as of fortune, lucke, chance, or the like; they let fly, and lay about them, as if they were mad, they rave, and stamp, and swear, and curse at their hard hap, evil chance, bad luck, &c. which indeed is nothing else but to fly vpon the providence of God, which disposeth all things, and reacheth even to things casual, as well as things necessary. The question here, then will be, whether a man may not be angry with some of Gods works? For answer hereunto, we must know how to distinguish of Gods works of providence: These are of two sorts: 1. immediate: 2. mediate; such of them as come immediately from Gods own providence, such as wherein the creature enterdeales not, meddles not with them, these cannot be but well, and against these we may in no case show ourselves angry, or displeased. But secondly, such of Gods works as he doth mediately, by means of an instrument, whether some evil spirit, or man, in such a case, it is not denied us, to be angry in some sense. Thus david was angry, the Text saith, When the Lord had smitten uzzah with sudden death: But with whom? not with God, but at uzzah, and at the Priest, for that oversight of theirs, whereby the Lord was so provoked. But how must I carry myself toward God, in case I haue been provoked by my brother, and so distempered by reason of some injury that he hath done me? whether in such a case may I come before God in prayer, sith the Apostle bids men lift up pure hands to God without wrath? For answer Anws. to which question, you must be told that there are two sorts of anger,( as hath been above said) one reasonable, and warrantable: and so if a man be justly angry, displeased vpon good ground, it need not be any bar to his coming before God in prayer: Nay, as thus, a man ought to pray the rather, that God would sanctify his anger, and that he would make it of natural, spiritual. But, if his anger be groundless, and unreasonable, he is to confess and bewail it in prayer, to complain of it unto God, and to crave strength against it: For, so long as a man retains a settled resolution of malice, hatred, reuenge in his heart, he is not in case to pray; and if he do pray, he hath his answer given him by the Prophet, Psal. 66. If I regard iniquity in mine heart, the Lord will not hear my prayer: so that such a one, may see by that what he shall trust to, as touching his prayers. But if a man finding himself thus causelessly distempered, shall recall, and check himself, and be moved with dislike, and detestation of this evil in himself, and so come to God for help and cure; there need no question be made, but he may confidently come into Gods presence. I, but our saviour bids, If I bring my gift to the Altar, and there remember that my brother hath ought against me, to leave there my gift, and first, be reconciled, and then come and offer my gift: what shall I do now in this case, if being desirous to reconcile myself to mine offended brother, I cannot come at him, I cannot speak with him? I answer, there is a two-fold reconciliation: the one votall, the other actual. Though matters so stand, that I cannot actually reconcile myself, yet, if I be desirous so to do, and am resolved to take the first opportunity: to offer reconciliation, it is sufficient, and shall be accepted. But what if my brother be unreasonable in his demands, that I cannot worthy him but with sin? Anws. In such a case, the Apostle fits us with an answer, Heb. 12.14. Follow peace, saith he, with all men: but what follows? and holinesse; we must conclude, no peace without holinesse; the very heathen would go no further with his friend, then Vsque ad arras. But what if my offended brother show himself irreconcilable, implacable, so that he will not accept of peace, he will not admit of an amends offered him, no confession, no submission, no satisfaction will be taken, or serve turn; what then? Why, yet do thou tender it, and so do thy duty, and thou art discharged, though he be not satisfied. The ground of this answer, is that speech of the Apostle, Rom. 12.18. If it be possible, as much as lies in you, live peaceably with all men. If wee can be at peace with all men, if some refuse, and will not, who can help it? onely let not the stay be on our part, and wee need not trouble ourselves, or be hindered from prayer. And thus much be spoken to show how wee are to carry ourselves toward God( above us) in point of meekness. Now, as concerning men( that are about us) either they are our friends, or our foes. And first, meekness is such an excellent grace, as hath been said, the question will be, whether I may make such a man my friend, as is given to passion; sith Salomon forbids to make any friendship with an angry person. Wee answer to this, by distinguishing of friendship. There is a friendship of amity, and a friendship of familiarity. That former, of amity, a common friendship we must hold with all men: but the other of familiarity, wee must not grow into with an angry man. But here again, wee must distinguish of anger: There's 1. anger mortified& subdued in a man, and with such, nothing hinders, but we may be a familiar friend. 2. Anger in the reign thereof, and with such, a man is not to make friendship, namely, with such an one as is a man of anger, that cannot rule himself, hath no command over his passion, but is in bondage thereunto: shun familiarity with such, saith Salomon, and his reason's good: For, saith he, by being inward with him, thou shalt learn his manners. For all love and liking grows from likeness; all friendship comes from agreement of manners; so that there must be some correspondency between you that are familiar. Now he will not come to thee, and thou must not come to him, therefore contract no friendship with such an one as is under the power of anger. But how am I to be angry, and in what sort must I bear myself in mine anger toward a friend? I answer hereunto two ways: 1. negatively, and so we must not be angry with any one: First, for that which is good, for that is the devils anger. Secondly, not for things merely indifferent, for in these, there is a liberty permitted: Thirdly, not for infirmities, either natural, or ordinary, and vnauoydable: For these none are without, nor can be; and here to show ourselves to be angry against others, is to forget ourselves to be men. Secondly, I answer positively: we must be angry onely for sin; and not simply for sin neither, but as it carries some obstinacy, wilfulness, and contempt along with it, as that he will not be ruled by counsel, take no warning, &c. Here onely we haue leave and liberty to be angry: For contempt is the proper object of anger, as wee shewed before: And thus much of the carriage of our anger toward our friends. As for a mans foes, the question will be. Must I forgive mine enemies? Yea, thou must forgive. But then how far am I bound to this? I answer; There is an act of the understanding, which is to take notice, and be sensible if a wrong done me. 2. there is an act of the memory, which recoils vpon itself, and remembers that such a thing was done. 3. there is an act of the will, an auersenesse and distasting of the injury, whereby I am offended and displeased thereat. These three acts no man can haue the command of in himself, or hinder; but that when he is wronged he shall see it, remember such a thing to haue been done, and be moved with just dislike of it. But then yet there must be 1. an act of the Iudgement, whereby, though there haue been a trespass done me, yet vpon confession and satisfaction, I will not impute it, or reckon it to him that hath done it: though it stick in the book, yet it shall be crossed out, as it were. And 2. for matter of Reuenge, I must always forgive, as ever I look to be forgiven of God, not returning like for like; not rendering reproach for reproach, or one injury for another, but contrarily blessing those that curse me, and overcoming evil with good: for herein Religion and Christianity triumphs over all Morality. But what then? May not a man that is wronged go to law with his adversary? Yes, in a case of extremity, when peace and right cannot otherwise be had: In the last place, and where there is no other remedy, like as men may in some case go to war, namely, when peace can be purchased by no other means: So may they also in like case go to law, but alway in reference unto peace to ensue, and with a peaceable and charitable heart, using law as a father doth the rod, full sore against his will. But may I not seek to avenge myself vpon mine enemy? No, thou mayst lawfully wash off false aspersions cast vpon thy name: thou mayst also defend thyself, in case necessity make thee a Magistrate: but by no means reuenge thyself. Thou mayst go and say to the Magistrate, as the importunate widow in the gospel, avenge me of mine adversary; and the Magistrate may lawfully do it, so it be not done with a malicious and vindictive mind, but to do it thyself in thine own cause, is to set thyself in Gods throne, and to take his office out of his hand: For, Vengeance is mine, saith the Lord. And thus wee see how wee are to carry ourselves also, in point of meekness, toward those about us, both friends and eenmies. Next for a mans self: How shall I know mine anger to be right and approueable? Look first to the heart: secondly to the outward man. If our anger do no whit impeach, but rather perfect the powers of the soul, and for the outside, if it quickens us to good, edgeth us to duty, beats down sin in us, breaks thorough all hindrances to obedience, makes us more fit to reprove, to pray, &c. Then it is good. But is it not lawful for me to continue angry for a time, to sleep on't? There is a double anger: just and unjust, or, if you will, the virtue of anger, and the 'vice of anger. In that anger which is justly conceived a man may lawfully continue, so long as the cause continueth: As put case, I haue a dissolute and sinful child, that notwithstanding all admonition, &c. takes bad ways, and goes on in an evil course; if he'll sleep in his sin, I may sleep in my anger, nay, it is required of me so to do, till he mend his manners. But when anger is nought, and vicious, wee should not admit it at all into our hearts: but if wee cannot choose, it will thrust into our hearts before wee are ware, beat it off, shut it out( thats next:) Suffer it not to lodge with us one night: For, in giuing place to it, wee give place to the divell; and if wee suffer the sun to go down vpon it, t●e divell becomes our bed-fellow. But if there be just occasion given of anger, then vpon confession, submission, &c. it must be laid down; as on the otherside, if the cause continue, wee must continue the medicine, so long as the bad humour remaines to be taken away: But if thine anger haue been unjust, or vnreaso●able, cashier it quickly, and make riddance of it: Let not the sun go down vpon it, saith the Apostle. he seems there to allude to that law recorded by Moses, whereby it was provided that the malefactor that had been hanged up before the sun, should be taken down from the three, before the sun went down; so must rash anger be stickled, and dismissed, and not suffered to lie down, or lodge with us for a night. But how shall I know whether I forbear anger, and curb it in, for conscience sake, sith many, we know, do it merely of policy, and for some further end, to catch their enemies at a bay, and to take the better advantage? look to thine inside: for there will easily appear the difference. A man may for some odd ends and by-respects in very policy, hold his tongue, and hold his hand, when he is angry with another: But he that doth it for conscience sake, he looks to his heart, and blames that for inward boilings, and distempers, is angry with himself, for his want of love to those that bear him ill will, and do him despite, that he hath no more power to forgive them, that he can pray no more freely for them, &c. And thus you may distinguish of anger, as touching yourselves. Come we now in the last place, to speak of those that are under us, and how wee are to exercise meekness towards them. And first for reasonable creatures. Secondly, for the unreasonable: For reasonable creatures that are under us, as seruants or the like. The question here, is, whether a man may chide in anger, or smite in anger, &c. The Answer is, we may, though not with railing, chafing, crying out,( as the Apostle hath it) In case we are to give a sharp reproof, wee may be angry according to the nature of the fault, it is now lawful, or never; for anger sets an edge vpon it, it is the whetstone of fortitude, necessary in such a case: So likewise it is lawful to smite in anger, so it be not in blustering furious, disordered anger, whereof wee haue spoken before, for so the very heathen would not smite; I would beat thee, said he to his seruant, but that I am angry: for indeed, when a man is besides himself, through rage and fury, it stands not with discretion, as the very heathen could see, and say, to stamp, fume, fling, &c. And thus we see how far a man may be angry, and how far not, with such of the reasonable creaures as are under him, as children, seruants, &c. Now for the the unreasonable, it may be demanded, whether one may be angry with them or not? Wee answer, that for as much as they haue no sin( to speak properly) but only somewhat like it, as to be untowardly, vnusefull, &c. Here a man may do something like anger, as he may be displeased at them, he may correct them in his displeasure, so that he do it for the mending of his beast, and not for the madding of it, as some furious bedlams do. For here, for the most part, it is verified which the Poet speaks( we'll borrow his words, though with some alteration of the sense) Delirant reges, the master dotes, and is in fault, and then plectuntur A●hiui, the poor beast pays for it; the Master lames his beast, and then beats him for stumbling, sterues him, and then spurs him for not performing his journey. Nay, some are so mad, and void of reason, that they will even rage, and storm against the very insensible creatures, in case they are crossed in them: as if a chair or stool stand but in their way, they ll spurne and fling, and make it smart as much as lies in them to do. These be the parts of mad men, not of meek men? And thus we haue shewed you how you ought to behave yourselves in point of meekness toward God, yourselves, and others, whether above or below you. And this is all we'll say to the grace itself, here commended. There remaines yet one case more to be resolved, arising from the reward here proposed. For they shall inherit the earth; For, here some may make question, whether a man may serve God in reference to the reward, or not? There is a two-fold reward propounded to the obedient. The first is spiritual and eternal, and of this there is no question to be made, but a man may help himself by respect to this recompense of reward, for it stil refers a man to God, tends hereunto to make him capable of God, to be united more closely unto him, and to haue more full fruition of him, for here God is the reward: But secondly, there is a temporal reward, as to haue health, wealth, credit, &c. Now, here's the doubt, whether a man may serve God for these or not? I answer: these outward things haue a double relation: 1. As a man propounds them to himself, as his utmost end; and to make them so, is altogther unlawful: for God must be our utmost end in all, wee must love and obey him principally for himself: But 2. as other outward things are means under God to bring us unto him, so we may use them as helps, though wee may in no case haue respect to any thing above God, or beyond him, yet under him wee may. But is not this a mercenary service that is thus performed with an ey to the reward? No, for God makes it a reason to us to draw us to obedience,& we may very lawfully serve God vpon his own motives. If he make it a reason to us,( as here in the Text, and otherwhere) wee may well make it a reason to ourselves. Indeed, it is true, that he that serves God onely for outward wages, that will follow him no longer then he feeds him, clothes him, &c. his service is mercenary: But if a man will stick to God, as job did, and do him service in want, as well as in wealth; in adversity, as well as in prosperity, even then, when he hath little or no wages at all for present, he need not be troubled with doubts, of this nature. indeed, Satan accused and charged job before the Lord, that he served him not for nought, but let( saith he) Gods hand be vpon that which he had a while, and he would curse God to his face: but the Lord clears him, and job clears himself of that slander: for whether God give him the things of this life, he'll be his seruant, or whether he take them away, he'll be his seruant too: and therefore job is no mercenary, as the divell unjustly laid to his charge; in the mean wee need not doubt, but that if God give us temporals, wee may use them as encouragements to further holinesse and obedience. And now wee haue said, what wee haue to say of this grace of meekness: but though wee haue done speaking of it, yet neither you nor I, must haue done practising of it. It is of continual use in common life. Apply yourselves therefore to the practise of it; for if you know these things, happy are you if you do them. And so wee dismiss this duty also, and proceed to the 4th step of blessedness, even spiritual appetite, as you haue it in the 6th verse: Blessed are those that hunger and thirst after righteousness, for they shall be satisfied. VERSE 6. Blessed are those that hunger and thirst, &c. FIrst, God convinces a man of his own emptiness, lets him see himself spiritually poor; thereupon he begins to mourn in himself: this mourning meekens him, and that meekness leads him to an earnest desire, and hungering, and thirsting after righteousness. And this for the order. In handling the words, wee shall speak 1. of persons, 2. things. The persons, are such as hunger and thirst: where observe, that emptiness is one thing, hunger is another: that is the cause of this: besides, poverty of spirit, and emptiness is a work vpon the iudgement, but spiritual appetite, vpon the affections: For the matter, Hunger( think the same of thirst) is a strong and painful affection: what it is, we need not tell you; onely thus much: As in the natural estate, so likewise in the spiritual there is a spiritual life, spiritual food, spiritual appetite, which is here called hunger and thirst after righteousness. And as in the natural life there is 1. a desire of preserving it: 2. whereas life consists in the just mixture of heat and moisture, that which preserves it, is the due receiving of such things as are agreeable thereto, both hot and moist, the desire after which, is called hunger in some cases, thirst in other: So it is also in the spiritual life of a Christian: there is a desire of preserving of it, and thereupon follows an earnest appetite after the means of preservation: Now our evangelist here names both hunger and thirst, first, because both argue a just temper and constitution of the soul. Secondly, wee need both meate and moisture, and thirdly, the ordinances of God do make a full supply of both, and therefore he requires both unto the making of a man truly blessed; but because all kind of hunger infers not blessedness, therefore our saviour limits the proposition, and shows in the Text what kind of hunger he meaneth, even that which is ( after righteousness.) The object then of this holy hunger is set down to be righteousness. This darkens not the Text any whit, Maldon. ( as the Iesuite saucily enough saith) The truth is, they with their glosses do greatly obscure the Text, whiles they iumble, and confounded the graces together, making this hungering, and thirsting after righteousness, to be the same with pouery of spirit, or with suffering persecution. But by righteousness here, wee understand( as Caietan well interprets it) universal righteousness, a word of great latitude, for it compriseth not onely all moral virtues, but also all divine and spiritual graces, faith, patience, love, and the rest. It also inuolues all the means of grace( Gods holy ordinances) that tend thereunto. In this large sense, we shall red the word righteousness taken in other places of Scripture, as where our saviour tells his fore-runner, John, that thus it behoved them to fulfil all righteousness, Math. 3. And Iam. 1. The wrath of man, saith the Apostle, doth not fulfil the righteousness of God. You see now( beloved) the persons, who they are that hunger, and thirst after righteousness, namely men that are carried with earnest desire after all grace, in all the means and ordinances. And these are here pronounced( blessed men) not that their hungering and thirsting after righteousness is any cause of their happiness, nay, it is scarce a part, but it is a means, and way leading unto it. And herein appears a difference between philosophical beatitude, and that which is theological( the Christian mans happiness) The former looks onely to the end; and cries out, ante obitum nemo, &c. No man can be said to be happy before his death, till there be an end of him: but theological happiness hath a strong influence into the means; every step tending to happiness, hath happiness; every means to it, infers it, yea, every particular grace,( as here spiritual appetite) proves a man blessed; And this is further confirmed by our saviour, in the wotds following ( for they shall be filled). It is an allusion to cattle put to feed in the stall, or in some fat pasture; As if he should say, he that thus hungers after grace in the means of grace, shall thrive, be battle, wel-fed: For 1. he pitcheth vpon that which is food indeed: My flesh is meat indeed, &c. he labours for the bread that perisheth not, but endureth to everlasting life, even righteousness, grace, and things spiritual. 2. God hath undertaken here in the Text, that they shall be filled, that is, they shall presently haue a measure of grace;( which onely is filling, and satisfying, as you shall hear more at large hereafter) so much they shal haue of it here, as may hold life and soul together. They shall also b● growing still more and more herein( which is the top of the Christian mans happiness in this life) and hereafter they shall haue it in all fullness, they shall be then at the Well-head, &c. When I awake, saith david) I shall be full of thine Image, Psal. 17 ult. Thus having paved the ground, let's proceed to lay the foundation,( the first ston at least) of our following discourse. The time will not permit us to do much, yet let's, as the husband-man, put in the plough, and take a 'bout or two for another day. The point you see that naturally riseth out of the words, is this, That They that spiritually hunger and thirst after righteousness, are in a blessed estate. every man that thirsteth after grace in the means of grace, is an happy man. Bodily hunger and thirst makes not a man so miserable, as this doth happy. This our saviour affirms in the Text, and he that would not beleeue Christ here, would question other proofs; and therefore wee shall spare any further pains that way. Yet, if any do not beleeue Christ blessing the hungry, let him beleeue him cursing the full, Luk. 6.25. Woe unto you that are full now; and he further proves it by reason: for ye shall hunger. If those then that are full be cursed, it must needs follow, that they that hunger in holy manner, are in a blessed estate. And this shall yet further appear, when we shal haue shewed that this hunger is blessed, first, in the fore-runners thereof, and secondly, in the consequents. Some things must go before, afore a man can come to this promotion, to be spiritually hungry, viz. all the fore-mentioned graces: as 1. spiritual poverty: the iudgement must be informed, before the affections can be quickened; who ever hungers, before he finds an emptiness? So neythet can a man hunger after righteousness, till he be convinced of his own nothingness, till he be poor in spirit, and so he becomes blessed, verse 3.2. before a man can thus hunger, he must be a mourner. Hunger and thirst do ever carry pain along with them: so he that hungers and thirsts after righteousness, feels himself inwardly wringed, pained, and in very il case, half undone for want of grace. Thus he is a spiritual mourner: And there is a blessing set vpon the head of this grace also, verse 4. 3. This spiritual appetite meekens a man, and so brings him within the compass of blessedness, vers. 5. Hunger, we know, it tames both man and beast, if it be not extreme; So doth this spiritual hunger, it humbles a man, takes him down, makes him vile in his own eyes, puts vpon him a disposition of meekness, &c. And thus all the forenamed graces meet in this holy hunger, which must needs evince such a man to bee a right blessed man. Hereunto we may add, that it argues life, and 2. tends unto life; it is an evident sign, that the soul is alive to God, that thus hungers after righteousness. A dead man, you know, can lie an hundred yeeres without food, and never hungers: so he that is dead in his sins: but this spiritual appetite argues life, and a good constitution of soul for the present, and it promiseth more, for it tends to life and happiness too: So that he that is thus spiritually hungry, is both alive, and aliues-like. And thus stands the first reason, taken from the fore-runners of spiritual appetite. Secondly, we may reason from the consequences, and that which follows after it: 1. It is violent, carries a man eagerly after the means, and he is a blessed man that enterdeales with them. Like as bodily hunger puts a man out of himself, breaks thorough stone-walls, makes that no mounds will hold a man, causeth him to take his life in his hand, fall vpon the spears point, rather then famish, as those four leprous men that sate in the gate, at the siege of Samaria, 2 King. 7.3, 4, 5. Why sit wee here, said they, until we die. Out we must, though we fall vpon the Syrians: if they save us alive, wee shall live, and if they kill us, we shall but die: So it is in the spiritual hunger; It carries a man with violence to the word, to the Sacraments, to prayer, to all the ordinances, both public, and private, and so renders him blessed. 2. as it bringeth him to the ordinances, so it makes him fall to when he is there: an hungry man needs not be persuaded to fall to his meat: bring a thirsty man wholesome drink, and you need not make any long Oration to persuade him to make use of it; his need is argument enough unto him: as it was to Sauls soldiers, 1 Sam. 14. when they were distressed, and faint with hunger, they flew vpon the spoil, the Text saith, and took sheep, and oxen, and calves, and slay on the ground, and eat them with the blood; so greedy they were, and so sharp set. And even so it is with a man that is spiritually hungry, he falls to the word with all his might, he lays about him with all his strength; bring him to a Sermon, and you need not to awaken him out of his sleep, or to call vpon him for attention, he brays after these water-brooks with david, as Hart( a dry creature of itself, but especially when it is chased) he hangs vpon the mouth of the Preacher, as the little bide doth vpon the bill of the damme for food: he catcheth at the word before it comes to ground, would not lose any thing of all that is spoken, Luke 19.48. nothing shall be spilled by his good will. Thirdly, it gives his meate a pleasant taste, makes him to relish all well, as Salomon saith, to the hungry, even that which is bitter, becomes sweet, and toothsome: whether they be plain dishes, or dainty, nothing comes amiss to an hungry person: Vide Curt.& Turk Histo. As to that great Monarch, that in a great streight by the enemy took off a cup of puddle-water so sweetly; for he never knew before what thirst meant. And Hunniades in a like case, eating bread and onions in a sheepe-coate, said, it was the best meat that ever he tasted of: In like sort, spiritual appetite rellisheth all things, brings ever it's sauce along with it; makes that which is bitter become sweet: a reproof, though it be tart, yet it is sweet; the Sermon though it be plain, yet it is good; howsoever, 'twill down, and that with delight. Gods Word, to david, was sweeter then honey, and to job, more desirable then his appainted food. Fourthly, add hereunto in the last place, that the blessing is tied unto it, such haue the promise that they shall be filled, they shall be satisfied to the full, that thus hunger and thirst: they shall be fat, and well-liking; Ma●. grow up as calves of the stall: corporal food a man may take, and it not agreee with him, or be digested, if God add not the blessing: but here a man is sure of the blessing, he is fed with the bread of life, and shall be strengthened, set on his feet, and a new life put into him. And thus you haue seen the happiness of him that hungers and thirsts after righteousness, proved both from that which goes before, and that which follows after this affection. Lay now all these together, The ninth Sermon. and you will soon conclude the point, and see the truth of it. Which serves in the first place to set forth, and discover the unhappiness of all such as are full, and fat, and find no such spiritual appetite and affection in themselves after grace in the means. They can hunger greedily after other things, as profit, pleasure, preferment, &c. of these they are insatiable: but after righteousness they find not any such longing desire, nor see they any such need of it. And thus they are full, not in body, but in spirit, and not truly in spirit neither, but onely in cenceite and imagination: for, they that haue any measure of grace in the truth of it; cannot be satisfied with that they haue attained, but would stil haue more: and therefore it is a sure sign, that those that haue no appetite toward grace, did never yet taste the sweetness of it. Here therefore let us join both th'Euangelists together, and at once get up both on mount Gerizim and mount Ebal, and from thence pronounce on both hands the blessing, and the curse. Blessed are they( saith Saint Matthew) who hunger and thirst after righteousness: for they are empty and poor in spirit; blessed are they, for they mourn in the sense of their sinfulness: blessed are they, for they are meek and gentle, besides that, they are alive to God, and aliues like, they are carried to the means, and being there, they fall close to, and lay about them lustily, they relish their food well, and grow thereby, and are therfore in a blessed estate. On the contrary, they are in a woeful case( saith Luke) that are full, they are wretched and miserabe that hunger not after righteousness, wo be unto them, for they are not poor in spirit, but proud, and conceited: wo unto them, for they mourn not in spirit, but rejoice in the flesh: wo be unto them, for they are not meek and gentle, but fierce, and unmerciful: wo unto them, for they hunger not after righteousness, but are full; for they ar neither carried after the means, nor feed hearty thereon, nor find sweetness therein, nor grow up thereby, but are sent empty away. As all blessings that meet in those that are spiritually hungry; so all curses in that soul that is without appetite and affection to spiritual things. But are there many such that are full? who are they, and how may I know, whether I be not one? Consider of these signs and evidences of a soul not thirsty after grace, and hereby thou shalt be able to resolve thyself in this point. First, such a one feels no want, being full already, and so cares not for any more. As these kind of men of knowledge, they know already as much as the Minister can teach them, and need not be told what they haue to do toward God or man. ask them of faith, they never doubted, but haue believed ever since they could remember: ask them of repentance; they repent, night and day. ask them of love, they'll tell you they love God with all their heart, and their neighbour as themselves: Now, love, saith the Apostle, is the fulfilling of the Law, and faith is the ●ulfilling of the gospel. So that these having both love and faith, as they pretend, what can they want? they haue fulfilled both Law and Gospel, and so want nothing, so far are they from hungering after more, that they are( in their own conceits) at their full growth already. Secondly, these full ones complain not, are not pinched and pained with the sense of their emptiness. Hunger( think the same of thirst) is a painful affection, and forceth complaints: as in a child that's hungry, as in a man that's thirsty, he hath no rest till he hath satisfied, and refreshed himself. Hunger and thirst carry a pain still along with them, and will make a man cry out, as Esau, when he returned from hunting, I am almost dead, saith he, with hunger; and as samson, after the slaughter of the Philstims, Behold, I die, saith he, with thirst: you may see how 'tis with such a one by his face, Speculum mentis& faces, Hier. ad furiam. by his gate, by his language, he looks won, he droops, he goes as if he had neither life nor soul in him. And so it is with the hungry soul, that faints after grace. he finds in himself want of faith, want of patience, want of goodness, &c. and he is greatly distressed, cannot tell what to do, till his needs be supplied. It fares here with a Christian, as it is between the mother and the child, when it comes to an empty breast, that affords no milk, the mother's distressed, her back aches, and her veins ache, the child is distressed for want of that nourishment which the stomach calls for; and so there's a great deal of affliction on both sides. And as in the bodily hunger, when the stomach is empty, there is a great deal of pain: For the stomach draws the veins, and the veins draw the outward parts, and so there is little rest, till there be supply made of the parts by fit nourishment. So it is with the hungry soul, it would haue more grace, more strength and victory over corruption, &c. and till it hath in some measure it's desire, it is greatly pinched and afflicted. You may see sadnesses fit in such a mans face, sorrow in his looks, heaviness in his countenance, &c. But those that can speak of their wants so lightly, we haue all our failings, and God amend us all, &c. without further complaint, or mourning over their wants, they plainly show themselves to be unacquainted with this spiritual appetite. Thirdly, those that are full, will behave themselves slackly, and coolly toward the means, they can find no leisure to come at the Ordinances, and to apply themselves thereunto, for supply of their wants; or being there, they cannot haue while to attend on them. A child that will be playing in the streets, when he should be waiting at table, it is a sign he hath small list to his dinner: wee may judge the same of these kind of men, that say, they love the Word as well as another, and would hear it, red it, pray, &c. as often as others do, but he wants leisure( no, but rather he wants appetite) he cannot while, what? a hungry man not while to eat his meat? a thirsty man not at leisure to drink? he can get no rest, take no sleep till he hath slacked his hunger, quenched his thirst: and so here, 'tis want of a heart, and not of time: If they had but a desire, they would find a time for holy duties. again, if being at Table, a man talk all the while, or fall asleep at his meat, or stand a picking vpon a bone, you'll say, his stomach is not good. so neither is his, that being at the Word, cannot hold up his head, but drowse and sleep all the while, or else cannot feed vpon such wholesome fare as is set before him, unless it be sauced, and daintily cooked, but onely picks here a little and there a little, and piddles and trifles, and makes a great deal of refuse. Fourthly, such are full, as prise not the means of grace, and of holinesse. Hunger and thirst,( you know) raiseth the markets, sets an high price vpon every thing, as in the siege of Samaria, a little homely provision was worth a great deal of money: So when a man is almost lost for drink, he'l give twelve pence for that's not worth a penny, rather then he'll go without it. Those then that prise not Gods Ordinances, but are indifferent, they can haue them or they can want them, care not whether they haue them or no, will be at no cost, charge or trouble for them, these want spiritual appetite. Lastly, such as are spiritually full, are always carried with strength of desire after earthly things, which shows them to be wanting in affection to heavenly, for there is a flat opposition between earth and heaven, so that a man cannot be strongly carried toward them both; such therfore as are so keen and sharp set vpon these things on earth, that do so earnestly hunger after wealth, that are so thirsty after honour, outward commodity, &c. they haue lost their appetite to things heavenly,( if ever they had it) or otherwise they show themselves to be of those full ones that be under the curse. look to it now, all ye whom it concerns, all these signs conclude the woeful estate of such as do not hunger and thirst after righteousness. And this is our first use. A second use to be made of this point, is for exhortation, and so it calls vpon us all to make out for grace in the means thereof, and to get this spiritual appetite. This is it which perfects desire, and enlargeth the soul: earth straightens it, for the soul is large, and cannot be filled with earth, but grace gives it all it's dimensions, cools the appetite, and gives it full satisfaction. He that desires silver( saith Salomon) shall not be satisfied with silver, &c. these are not things satisfying: grace onely can do it, which also bars out all inordinate desire after earthly things. Now therfore if you would find rest to your souls, haue full content, enjoy yourselves, and stay your appetite, make out for grace: this the more you covet, the more blessed you are, and the more evidences you must needs haue of your spiritual life and condition. Now this exhortation must be addressed to two sorts of people: First, such as haue had sometimes this spiritual appetite and affection to the best things, but haue lost it. Secondly, to such as never yet found this hunger after righteousness in themselves. The former sort must be arnestly entreated to recover themselves quickly, and for that end, to embrace that counsel of our saviour to the declined Church of Ephesus, revel. 2. Remember saith he, First, whence thou art fallen, and then repent, and do thy first works. Take this counsel and make use of it; first look vpon thyself now, and see how little like thyself thou art, in regard of time past: compare and measure thyself by thyself, and then shane thyself, and say; Once I had a good appetite to Gods Ordinances, they were sweeter to me then mine appointed food: but now the edge of my desire is grown dull, my affection flat, &c. and I am become almost neutral and indifferent. There was a time when I had some life to pray, now 'tis death to me to go about it. Once the society of Gods people was sweet to me, and I took great content in their company: but now I haue no heart to come among them, no delight in their fellowship. I can remember since the very feet of such as brought the glad tidings of peace were beautiful unto me, but now not their faces. Once I could haue pulled mine eyes out( as the Galathians for Paul) to haue done them good, but now I had rather see their eyes out. Reflect vpon thyself, and take special notice of this change in thee for the worse. And then secondly, repent thee of this thy decay, and do thy first works: for matter and for manner exceed thyself, pray more then ordinary, be humbled and mourn in more then an ordinary manner. A mans knife, through daily use, in time will grow dull, and ordinary whetting will not serve turn, a man must put his strength to it, and it may be, be fain to haue it to the cutlers grindstone: So if our affections to goodness be grown dull and blunt, wee must whet them up, and put our strength to the business, to set a new edge vpon them. To the maintenance, and preservation of life, there is physic ordained, and to be used as well as food. Now if a man be stuffed, haue taken a could, or otherways obstructed, ordinary food will not serve turn, but he must take a purge: so here, if deadness, coldness of affection, &c. be grown vpon us, we must pray more then ordinarily, ransack the heart more then ordinary, yea, and fast it out too( which is the best thing wee can do, in case of fullness) if it will not otherwise be removed. Secondly, for such as never yet found this good affection in themselves, these must be called vpon, to divert and turn the stream of their desires the right way, and to covet after heaven, as much as ever they haue done after earth. For the better affecting whereof, two things must be done: First, such rubs and hindrances, as do blunt the edge of our affection to the best things, must be removed: Secondly, the means to further and help us thereunto, must be used. The hindrances may be all referred to two heads: first, conceit: Secondly, preconceit and prejudice. And first, there is no greater hindrance to this holy hunger after grace, and the means thereof, then conceit, selfe-sufficiency, an opinion that a man is well already, and in case good enough for grace and happiness. This fond conceit, as it proceeds from bad causes, so it produceth as bad an effect. The causes of it are two: 1. gross and deep ignorance, for ever you shall observe, the more ignorant any man is, the more conceited: as on the contrary, the more one knows, the less he knows, and the more he sees his own ignorance. And this was verified in that heathen, who being judged by the Oracle to be the wisest man on earth, professed of himself, that he onely knew thus much, that he knew nothing. Thus wisdom is ever modest, sober-minded, and farthest from conceitednes: whereas ignorance is bold, and presumptuous, makes a man think too highly of himself, and too meanly of others. But if any man think himself to be something( that's his error) when he is nothing( for that's the truth of it) he deceives himself, saith S. Paul, Gal. 6.3. therfore if you would be spiritually hungry, lay aside all high conceits of yourselves, empty yourselves of yourselves, be in no credit at home with yourselves, seek all your sufficiency without you: for to ouerween yourselves, argues gross ignorance. But besides this, there is another cause of conceit, as bad as the former, or worse, and that is distemper, and hollowness of hart. He hath a false heart that sets bounds to himself in grace, and thinks, thus far I will go, and no further. For, such a one seeks not grace for itself, for the love he bears to grace, for graces sake; That, that a man loues for itself, he will not set bounds to his desire after it. It is plain therefore, that they love not grace for itself, whose desire after it is bounded by a further end, or by-respect: as if a man desire money, onely to supply his needs, when he hath gotten so much as will serve his turn, he desires no more: but if a man desire money, for moneys sake, his desire will be infinite, he will stil covet after more, tho he haue never so much, as long as there is any money in the world. So if a man desire grace, not for itself, but for some by-respect( as to be able to hold argument with others, to get credit and respect with those that are good, or to still the clamour of his own conscience) when once he hath attained so much as will fit his turn, and serve his purpose, he rests in it, and hath enough. But he that hath true grace, the more he hath, the more he desires: And it is a very ill sign, when men will stint themselves, when they haue knowledge enough, grace enough, &c. In temporal things let men say they haue sufficient, if they haue enough to bring them honestly home: but in spiritual things our desires must be boundless. Here a sufficit is deadly, as Austen once. These are the causes of self-conceit: The effect also is no less nought, and that is selfe-deceit, as Paul saith, Gal. 6. He deceiveth his own soul, he is in a dream, he persuades himself better of himself then there is reason, he d●eames he eats, but when he awakes, behold, he is hungry( as the Prophet Esay brings one in) he dreams he drinks, but once awakened, behold, he is thirsty. Thus he deludes himself with false and vain fancies, that is, self-conceited. The second hindrance of spiritual appetite, is pre-conceit, and prejudice, which is when a man hath taken a toy in his head, gotten a conceit against holinesse, as if it were needless, bootless, fruitless, or comfortless. But to speak something to each of these: First, it is conceived a needless thing to be so forward and precise: And what need we so to hunger and thirst after more righteousness? there's reason in all things, and enough is enough. A good rule, I confess, in outward things, wherein men know neither mean nor measure, cannot be content with enough. It holds also in false and feigned holinesse; But not so in spiritual things: in true holinesse, 'tis needful to desire and labour for more grace. needful it is: 1. In respect of the thing itself: 2. In respect of the measure. Grace is necessary in itself: Is not meat and drink necessary? Grace is the souls food, 'tis that one thing necessary, as our saviour told Martha, that brings a blessing, and no trouble therewith; it is that good part, which Mary having pitched vpon, should never part with. It is simply necessary to serve God, to get grace, make sure heaven: other things are necessary in a degree onely, or in some particular, as riches, which a man may either haue or want, without hindrance to his happiness: Secondly, in respect of the degree and measure, it is necessary not only that we haue grace, but also that we haue so much, that we strive to haue more yet, considering our small stock of grace gotten under so great means, so long-continued light, &c. God hath been at great pains with us, made many journeys unto us, been instant with us by his messengers rising early, and calling vpon us, &c. but what a little is it that wee haue profited? what a poor return of fruits haue we made him, no way answerable to his expectation, or our own duty? where God gives much, he looks for much again. So necessary it is, that we strive to more holinesse. But secondly, it is further conceived, to be bootless to hunger after more righteousness, sith the more a man hath of it, the more he wants, and desires. To which I answer, that it is not bootless, as they imagine: For, 1. It is feisable, and attaineable, for God hath bound himself by promise to give it, if we'll but apply ourselves to the seeking of it by Gods means. A man may thirst after more health, more wealth, more honour, and yet go without it: but he that thirsteth after more grace, hath Gods promise for it, that he shall be filled. Here, every one that asketh receiveth; that seeketh, findeth; that knocketh, it shall be opened unto him. And if ye being evil, can give good things to your children, saith our saviour, Luk. 11.13. How much more shall ●our heavenly Father &c. Thou mayst safely promise thyself more from God in things spiritual, then any child can do from his tender hearted father in things temporal. But secondly, as it is possible to attain to more grace if we seek it, and therefore not bootless: so it is worth while, for that it is satisfying( as you shall hear more hereafer) it cools and quenches the thirst of the soul( which no outward comfort can do) according to that expression of david, Psal. 36.8. They shall be abundantly satisfied with the fatness of thy house: and thou shalt make them drink of the river of thy pleasures, for with thee is the fountain of life, &c. There david rests him; for there's the best house kept, the best provision is to be found in Gods house, all fat, and riuers of pleasure run at Gods right hand: and therefore if it cannot be bootless to thirst after more, where there is such a deal to be had, and that which cools the desire, so that such as once taste therof, shal thirst no more, hunger no more. Hunger indeed they shall, in a sense: But there is a double hunger& thirst. The first proceeds from the weakness and impotency of the subject, There's a hunger and thirst: 1. of Indigence: 2. of complacance: so here. and this is painful, and destructive: The second proceeds from the sweetness of the object; and this is joyful and contentful, not painful, and afflicting. They that desire more grace, hunger not in the former, but in this latter sense. Thirdly, it is mis-conceiued, that this spiritual meat is fruitless, and rather hurtful then helpful to a mans present estate. Nothing less: For, 1. godliness is profitable to all things( as the Apostle saith, and as hath been proved in the points afore-going) having the promises of both lives: 2. Grace makes a man a good husband, teacheth him thrift, shows him how to improve, and put every thing to the best: 3. It procures the blessing of God vpon that we haue, and brings no sorrow therewith: Pro. 10. 4. It settles and quiets the mind, it brings sound content, and that's riches enough, as hath been abovesaid. And therefore it cannot be a fruitless thing to hunger after holinesse, as they pretend and object. Fourthly, they say it is comfortless? But that cannot be: For, first, it hinders not a man from taking his part in natural comforts, nay, it gives a man more comfort in outward things, Se Pro 3. throughout. then others can haue( as the Philosopher long since said fo his wisdom) for it causeth him to taste not only of the sweetness of the creature, but also of the Creator in the creature. Besides an addition of spiritual comforts, which are unconceivable, and do greatly surmount all that earth can afford. So that you see there is no reason at all, why men should be so shy of grace, as if it were needless, bootless, fruitless, or comfortless, as it is commonly conceited. And these be the rubs that must be removed. The means that help us to this spiritual appetite, follow and they are these. A man must make to Christ, that quickening spirit, pitch vpon his person, partake of his Spirit, derive from him the righteousness of faith, before he can haue righteousness of nature and life: therefore first see all things out of Christ to be no better than chaff, than husks, Luk. 15. than offal, than dogs-meat, Phil. 3. Next see, that in him is all fullness of provision, milk, honey, bread, indeed, Esa. 55. whatsoever makes for life. Thirdly, that he is most able and willing to supply thee, so willing, as that he begs, commands, prays, threatens, doth all that can be done to draw thee in, and thereupon thirst, and reach after him, and with him after his righteousness of justification first, of sanctification next, the former whereof is here presupposed, though not directly( I think) intended. To proceed therefore in the rules, being once in Christ, labour more and more for a new frame and constitution of spirit, for a new nature, for a mans lust is as his constitution is, &c. There is a diuers appetite of a sheep, and a swine: and so there is of the godly and the wicked. The natural man, saith the Apostle, savours not the things of the spirit, Rom. 8. he finds no taste or sweetness in them; carnal things make well to his palate, and these he can relish well enough. Contrarily, The spirituall-minded man savours the things of the spirit, and therefore carnal things are bitter unto him. And this is the reason of that difference wee commonly find between hearer and hearer. One comes to the means, to a Sermon, and finds so much sweetness in it, as that he would not haue missed it for any good. Another finds no more relish in it, then in a rotten stick. And this proceeds from the difference of their constitutions: For, as the appetite is that a man brings with him, such is the food, such is the Sermon. When a man comes to the world, if he look at learning, he picks out that, if he look at eloquence, he picks out that, if at holinesse, he picks out that. Therfore if you would hunger after righteousness, and get a good appetite and, affection thereunto, labour and pray for a new nature, a spiritual temper. Then shalt thou be brought to relish that which before thou distastedst. Secondly, mortify the deeds of the flesh, and all inordinate lusts to the things of this world: take off your affections from following these things on earth, that all streams may run in one channel, and so may run with more strength after grace. Nothing can overcome love, but love( as a Father speaks) as nothing can fetch out fire, but fire: So nothing can so quench inordrnate desire after the things of this life, as the true love of better. According to that which the same Father( Austin I mean) honestly confesses of himself, that his wanton lusts of youth, were cooled, and cured by nothing so much, as by the sweet apprehension of spiritual comfort, and by the pleasant taste of heavenly graces. Therefore weaken and withdraw your desire to the creatures, and things beneath, if you would attain to spiritual appetite. Thirdly, make experiment of spiritual graces, fear not to try and taste what sweetness and excellency is in them. A man by discourse, can never possibly persuade another of the sweetness of honey( as Austin somewhere hath it vpon the psalms) so fully, as if himself do taste of it: so 'tis here, it cannot be told how sweet a thing grace is, do but try, and you shall soon perceive a difference between it, and all outward comforts, therefore, come and taste saith the Prophet, How good the Lord is, do but make trial of him while; none else can know how sweet the Lord is, but those that haue proved it. And so Saint Peter, Laying aside, saith he, all malice and guile, &c. As new-borne babes desire the sincere milk of the Word, that ye may grow thereby: An infant, you know, is carried to the breast with all his strength, and nothing else will give him content. You may please him a while with a toy, but that will not be long; cloath him with gold, or pearl, it will not still or satisfy him, it is the breast only that can quiet and content him. And with the earnest desire, and strength of appetite, the Apostle would haue us carried toward the Word: But how shall this be done? Why, if you'll but taste, saith he, how gracious the Lord is: which if you once do, you'll never leave him. Set aside some time every day, for a quarter of a year for holy duties, and resolve with thyself, I'll tie myself to a task of hearing as often as I can, of reading and praying, morning and evening, &c. and make experience of it, what sweetness it is that men find in these holy exercises. This if thou wilt but do for a while, it would never repent thee to haue begun, nor wouldst thou ever give it up, having once found the sweetness of it. Fourthly, meditate seriously vpon the excellency of grace, and so set thy mouth on watering after more of it. The least saving grace is a pledge of heaven; it is our life, our comfort, our honour. think on this with thyself; O! that I had but a little more faith, a little more knowledge, a little more patience, strength against my corruptions, &c. I should pray the better for it as long as I live, be the better for it when I die, yea, a thousand yeeres hence, yea, haue the more glory, and comfort when I rise again. Thus you should set an edge on your desires after more grace, by meditation vpon the excellency of grace. Lastly, provoke yourselves to a more eager pursuit of things spiritual, by that insatiable desire that is in worldly-minded men, after things temporal. They, if they be never so rich, never so high, never so great, they would still be greater, nay, if they had engrossed the whole world, they would yet covet more, and be grieved there were no more worlds left them to grasp. Thus they enlarge their desires this way, as hell, as the Prophet speaks of gold-thirsty Nebuchadnezzer, Now do we see men so toil and travell for earthly commodity; rise up early, and lie down late for dung, for trash, that perisheth in the use, that they must shortly leave, that will yield them no sound comfort here; b●t less hereafter! O then, reflect vpon yourselves, chide and quicken yourselves to a more ready and earnest pursuit of things spiritual, so desirable, so durable, &c. Our last use of this point, shall be an use of comfort to those that pant and faint after righteousness, that find great desire in themselves after things spiritual, where should the blessing be placed, rather then vpon such as these? especially, sith this is all that many a poor Christian hath to rest vpon, when the divell comes and roars vpon him, and thunders thus; Thou Gods child? and heir of blessing? where's thy faith? where's thy love? where's thy patience? where's thy repentance? Here now the Christian souls comfort lies in his desires. He can say, though I haue not much of these graces( and that's my great grief) yet I desire, and hunger after more, and that's my comfort. For not those that possess a great measure of grace onely are here pronounced blessed, but even those that hunger after it: For this argues that there is some life of grace in me, else how could there be a desire: Say a child cry but weakly, yet in that he cries, it appears he lives: Say a man haue but a quesie and weak stomach, say he complain of his distemper, &c. it shows he's alive: So he that sees his want, and sighs after a supply of further holinesse, cannot be altogether void of that which he so grearly desires. But may not a man merely carnal, and unregenerate thirst after grace? He may, but yet a wide difference may be discerned betwixt their desires in this kind: For, first if our desires be right, they are constant: A man is ever hungering and thirsting, as it is in the original, which implies a constancy of desire, a constant appetite after g●ace; constant, I say, though not in the same sense, degree, and measure, yet in the root. A sick man may haue some weak desires and flashings for a fit after some thing that he hath a mind to, he may linger and hanker after this thing, and that thing, but this is but for a fit, he is soon weary of every thing, and a little serves him. But he that is strong, and in good health, can come with a good stomach to his breake-fast, and then to his dinner,& then to his supper, he can do it this week, and the next week, he can do it in summer and in winter too. Our stomacks indeed are usually worst in summer: so are our appetites toward grace weakest in time of prosperity& peace, but stil there is in a christian, an affection toward his meate, more or less, it is not by fits and starts, now and then, but in some degree it is constant, and ever found in him. An hypocrite in a passion, will pray, haue good resolutions, and do good duties, but 'tis but for a spurt, he soon grows weary, and gives up all. But the sound-hearted Christian is the same to day and to morrow, and still the same, unless it be in some special desertion or temptation. Secondly, if our desires be right, they are after righteousness( for I hold myself in these notes to the words of the text) that is after all graces in all the means. Here then is a double difference of desires. 1. The good heart hungers after all grace, in all the means and ordinances. A sick man that hath a bad stomach hankers after this thing& that thing( he cannot away with all kind of meats) and when he hath what he wished for, he doth but piddle a little at it: whereas a healthy man that hath a good stomach, give him beef he falls to, give him mutton he falls to that, give him any thing, in case it be wholesome, if it be mans meat( as we say) nothing comes amiss to him: So not the unregenerate man, he can like well of some sound doctrine but not of some, of some points, but not of others; he must pick and choose what he shall like and approve of: when the true Christian on the other side can away with any thing, he can away with promises, he can away with threatenings, &c; any food( though never so homely cooked) will down well enough. 2. The good heart will bee content to seek Christs graces by Christs means. If he must haue it by prayer, he'll pray, if by hearing, he'll hear, &c. There is a twofold will, Voluntas medij& voluntas finis; I know but few, but wish well to the end, but they like not to use the means, they would gladly die well, and reign with the righteous, as Balaam; but they would haue this happiness by playing or sleeping &c. But the true Christian desires grace in Gods way, will haue it on Gods terms, will use the means of attaning it, both public and private. Commend unto him the reading of the Scriptures, he'll red: bid him examine himself, he'll do't: tell him, he must live in a calling, fast, pray, &c: he's for any service, that God will put him vpon, he is resolved to bee whatsoever God would haue him be, whereas the other like the sluggard in the proverbs, he wisheth, saith Salomon, but hath nothing, because he will do nothing. He lies a bed, and wisheth, oh that I had such an house, oh that I had such a field, oh that I had such a ricke of corn, or such an ind of sheep. Thus he wishet● well to himself, but wishers and woulders were never good hous-holders, as the proverb hath it. And the●e are the notes of difference between sound desires and those that are faint and false. If now you desire grace, and apply yourselves carefully to the means, all as well as some grace, and in all the means as well as in some, and this constantly, not in a passion, in a mood onely, and by fits, Christ himself puts the blessing here vpon you, let not any take it off. Blessed are those that mourn, or would mourn; blessed are those that beleeue, or would beleeue; blessed are those that overcome their corruptions, or would overcome them; that are poor in spirit, or would be so, &c: These( I say) are the blessed of the Lord, and they shall be blessed. The tenth SERMON. MATTH. 5.6. Blessed are those that hunger and thirst after righteousness: for they shall be filled. THe sense of these words hath been given already. The lessons they afford are three: Namely, that 1. They are in a blessed estate that can spiritually hunger. 2. They that thus hunger after righteousness, shall be filled. 3. They are blessed men that shall be so filled. The first of these we haue almost dispatched: we proved it by Scriptures and arguments, wee gave you also the uses of the point, the last whereof was for comfort to such as find in themselves this good affection toward grace and the ordinances. And indeed, this is the greatest comfort that can be laid before a languishing soul. A Christian often finds in himself but a small stock of grace, yet he ever desires more, and this desire hath the blessing here put vpon it by our saviour: And hereby may we answer all Satans accusations and temptations. Here now fall in certain cases to be resolved: And first, whether a natural man may not haue some desires after righteousness? We told you he might, but yet the difference is great, as out of the text we shewed you the last time. A scond case here incident, is this: while we are thus comforting the godly Christian, he objects against himself thus; I find not( saith he) in myself such vehement desire& affection after things spiritual, as seems here to be required. Hunger is a violent affection, &c: but I find not that I pursue the best things so earnestly, as natural comforts. I can tel, what it is to hunger after corporal food, and in such a case, I can use much earnestness to satisfy my hunger, but I cannot offer like violence to Gods kingdom, nor desire so much grace? You must not expect, that rational affections should be so strong as sensual; Nor must we judge of these matters by sense, but by reason rectified by the word of God. But here consider first, what you prise most, and what you prefer in your iudgement, whether things spiritual or things temporal, especially when they stand in competition the one to the other: put grace on the one side, and profit on the other, and which do you set the greater price on of the two. Secondly, look to your affections, what is the reflect act, the rebound of your affections? Are you not offended with yourself, and grieved at this, that your desires are no more eager after holinesse, &c. Thirdly, look what your endeavour is, where do ye bestow most pains, and for what do you make most prayers? for things earthly or for things heavenly? for things heavenly no doubt: well then; If in our judgements we prise, and prefer grace before all, and condemn ourselves for want of appetite toward it, and are at most pains, and pray most for it: then we do( at least in Gods acceptation) most hunger and thirst after righteousness, and haue interest in the blessing. I, but what will you say to one that finds not in himself, that good desire and affection toward grace, and the means thereof, he was wont to find? Once Gods word and ordinances were dearer to me then mine appointed food; Gods grace and favour was sweeter unto me, then any thing in the world: but now I cannot find in me that delight in him, or in his holy ordinances. In this case you must examine yourselves, whether you haue not been wanting in the use of the means, whether you haue not slacked your endeavour, let fall your watch, caught could, doted overmuch vpon earthly things. If so, there's matter of humiliation, and, as our saviour adviseth, you must recover yourselves by repentance, and do the first works. But if you find no such matter in yourselves, but that you pray as much as ever, and are as constant& conscionable in the use of good means as ever, be not discouraged, though you find not those pangs of desire and affection after God and the things of God, as you felt about your first conversion. For there are two things in the first conversion, the rarity of grace, and the excellency of it, and it is no marvell, if both these concurring( as then they do) they seem to be much greater, then afterwards the one alone doth. I, but what shall I say, that haue no such great affection in me to holy duties? I do them in dead, but( alas) with little or no appetite towards them, but out of custom, or for fear, &c. I feel my desires dull, mine affections flat, shall I go about them now, or had I not better forbear, till I shall find myself more fit,& c? No, but if thou find it thus with thee, go alone and confess it, bewail it, use the best means to get out o● it, and then go to God notwithstanding, tender yourselves unto him in the ordinances: And you shall find, that as it is in the bodily food; though a man haue no great stomach to it, yet let him eat nevertheless, and one bit will draw down another: So, though wee find not ourselves so well affencted to Gods ordinances as were to be wished, but ceized vpon with a kind of dulness and indisposition thereunto, yet let us keep our times, present ourselves before the Lord, and we shall find, that having once begun, wee shall gather heat, yea, Gods people know by experience, that oftentimes, Vid. Basil. de penitent. they haue never been more enlarged in holy duties, nor concluded with more comfort, then when not being so fit for the same in their own feelings, they haue yet forced themselves to the performance thereof. And thus much of the first point. for they shall be satisfied. THe second thing that we propounded to speak of, was that They that hunger and thirst after righteousness shall be fi●led: they shall haue their fill of those things they so greatly desire. Wee cannot stand to prove it by other Scriptures: It is here plainly affirmed, you see, and these be the grounds of it. First, from the party that here undertakes it, God: who hath 1. planted in man holy desires, and affections, and that not in vain. In nature, desires are made for delights, emptiness is made for fullness, motion for rest, for every thing moves that it may attain rest. Nature, we say, doth nothing in vain, it abhors vacuity. So doth grace, m●ch more. Gods blessing follows ever vpon good desires, wherewith they are filled: for as there is a curse vpon inordinate lusts and affections that they shall not be satisfied, as it was with those Israelites in the wilderness, God gave them their desire, saith the Psalmist, but withall he sent leanness into their souls: so there is a blessing of satisfaction to such desires as are holy. again, God promiseth it in many places, as Psal. 145.19. The Lord will fulfil the desire of them that fear him: he will also hear their cry, &c. And Esay 55.1, 2. Ho, every one that thirsteth, &c: harken diligently unto me, and eat ye that which is good, and let your soul delight in fatness. So Esay 44 3. I will power water( saith the Lord there) vpon him that is thirsty, and floods vpon the dry ground: And he expounds in the next words, what he means there by waters. I will power my spirit vpon thy seed, and my blessing vpon thy off-spring. Thus God hath promised a rich increase to those that hunger after righteousness, and he'll sure be as good as his word: for he is power, and therefore can, and he is truth, and therefore will bless them with satisfaction that thus hunger. He never said in any place( as we haue said before) blessed are those that hunger after riches, that thirst after pleasures, honours, &c; for they shall be filled: but he hath said, Blessed are those that hunger after holiness that thirst after righteousness, for they shal haue their fill of them. And sith the word is gon out of his mouth, he will surely make it good with his hand. But 2. as God hath planted in his people these good desires, and promised to fulfil them, so he takes a right course for the fulfilling of them: for together with his graces he communicates himself to his people, and so fills their souls. There is an emptiness in the creature, so that it cannot satisfy; for the world was nothing before God made it, neither was it made by him to fill mans appetite; Not but that other things may be of as large extent and capacity, as the soul of man, as the Angells, which are more excellent then man by creation: but there is nothing in the world appointed to this end by God, and so cannot satisfy: like as in the body, many things besides meat and drink, may fill the body of man, but there is nothing else can feed it, because nothing else was ordained for that purpose. even so it is also with the soul, which as it was made by God, so it was made for God alone, and therefore cannot be filled, and satisfied but onely by him. Now on whomsoever he bestows his graces withall, he bestows himself, himself comes along with them, according to that he saith: I dwell in the high and holy place, with him also that is of a contrite and humble spirit; to revive the spirit of the humble, and to revive the heart of the contrite one, Esa. 57.15. Thus God the Father, he that fills all things, inhabits the humble heart, which therefore must needs be filled: Secondly, as God the Father, so God the son resides with such a one: For, If any man open, I will come in and s●p with him, Reuelat. 3. an● he with me. Now Christ is he that filleth all in all, Ephes. 1. ult. And thirdly, God the holy Ghost bestows himself vpon the faithful: he is in them otherwise then he was in Adam. In him he was by his grace, but in us he dwells personally, in such a manner as beseemeth his greatness and our meanness, he bestows not his grace onely, but even himself, for we are the temples of the holy Ghost, saith the Apostle: So that as God filled the material Temple, so doth he fill the soul of a Christian. According to that which the Apostle prays for the believing romans, that the God of hope would even fill them with all ioy and peace in believing, that they might abound in hope through the power of the holy Ghost, Rom. 15.13. And in the next verse he saith of them, that they were full of goodness, and filled with all knowledge, &c. Now therfore, sith it is so, that God is author of these good desires, hath promised to fulfil them, and to that end doth himself( both the Father, son, and holy Ghost) go along with those graces, wherewith he satisfies the desires of his people, it must needs be that they shall be filled. And this is our first reason, taken from the Author. The second reason is taken from the things desired, which is said to be righteousness, that is, all spiritual graces, which are of a filling nature: The food here, hungered after, doth give satisfaction: for, 1. It is proper to the soul, and therfore fills it. In all kind of nouirshment, there must be an assimilation: bodies feed not vpon spiritual things, nor spirits vpon corporal, but bodies are sustained by things bodily, and spirits by things spiritual. Now therefore, sith the spiritual part pitcheth vpon spiritual food. Hence it is that it is satisfied. 2. spiritual affections are violent, serious, eager, will not be put off with trifles. The stomach that is hungry cannot satisfy itself with shows and shadows. You cannot satisfy an hungry man with painted cheer, a thirsty man with painted wine: you cannot quiet a child with a painted bib: no more will the soul be served or filled with trash: It must be substantial food that must give it content: but this is onely in grace, which is therefore by Salomon twice called by the name of substance, {αβγδ}. Prou. 2. and Prou. 4. however your books haue it, wisdom is the principal thing, &c. The original hath, wisdom is substance. So in the new Testament, the Apostle, {αβγδ}. when he speaks of faith, he calls it substance, when he speaks of hope, he calls it substance, noting that grace only hath substance in it to satisfy the substantial desires of the soul. 3. This spiritual food is powerful and effectual in operation, it will strengthen and nourish the soul of him that useth it. The Masters of physic tell us, that that is the best food that opposeth the enemy, namely, hunger,& nourisheth the friend, namely, nature: so it is also in this spiritual sustenance, it cherisheth the spiritual part of a man, it perfects that, but opposeth sin, the souls enemy; it expels boundless lusts, that dropsy wherewith many men labour after worldly things, that {αβγδ}, as they call it, that dog-like kind of appetite, whereby they become insatiable after outward things, so that the more they haue of them, the more they pursue them: this is taken off by grace, and removed to better things, spiritual objects. again, the soul is strengthened by grace, it is united to God, and so fully satisfied. And these are the grounds of the point. Before we come to the use, an objection must be answered: For, here some may say: How can the thirsty soul be said to be satisfied with righteousness, when as the more it hath, still the more it desires, and none so hungry after more grace, as they that haue most? Though this be true that is objected, yet it remaines no less true on the other side, that such as hunger after righteousness, are abundantly satisfied. And that, first, in respect of the object, which such a man hath made choice of, whereupon he hath pitched, namely, righteousness, which having once attained, he is quieted, satisfied, and sets down his rest. In outward things it is otherwise, there the soul flits still from one thing to another, as having no rest in any thing, as Salomon shows in his sacred Retractations, by his own example, he set his desire vpon wealth, but that failed him, vpon honour, but that failed him, vpon pleasure, that also failed him, &c. So that at length after trial made, he was fain to conclude them all to be but vanity& vexation of spirit, such as wherein the soul cannot be quieted, till at length it pitch vpon grace, till it rest vpon God, and then it hath full satisfaction: when a man hath gotten God, he sets up his rest, he desires nothing more, he will haue none else: Whom haue I in heaven but thee, Lord( saith the Prophet) and in earth, none in comparison of thee? And in another place, one thing, saith he, haue I desired of the Lord, which yet still I do desire, and will desire, and that is, that I may dwell in the house of the Lord, &c. that I may feed on Gods diet, relish and taste of his sweetness, in a word, that I may enjoy God. This was that one thing he so earnestly desired, and in the having whereof he should think himself abundantly blessed. Thus in respect of the object of this spiritual appetite, such as hunger and thirst after righteousness shall be satisfied. Secondly, for the measure, the Text tells us, that they shall be filled: Here in this life they shall be filled in respect of the parts, that is, they haue something of every grace: though in respect of degrees they shall not haue that fullness and perfection till they come to heaven, but then they shall be filled brimful, each according to his capacity, according to that of david, Psal. 17. ult. When I awake, that is, at the last day, I shall be full of thine image: they shal be as full of grace, as ever they can hold. Thirdly, this hungering after righteousness is not( as before wee told you) a vexing or des●r●ctiue hunger, but delightful and preserving: for the more one hungers and thirsts after righteousness, the more he lives( and to live is that we most of all desire) and so the more a man desires after grace, the more he delights in his desire, he is sorry he can desire it no more. Besides, that this desire doth more and more unite him to the thing desired: so that the more he thirsts, the more he enoiyes himself, and that he thirsts after. And thus much for answer to the objection. The use that we shall make of the point( being straightened of time) is onely one, that is this. Let all that would haue their wills, and not loose their labour, be exhorted to desire holinesse, to hunger and thirst after things spiritual and heavenly. And for this end, you must understand, that man being in himself, an empty and impotent creature, hath these affections and desires planted in him by God, that he may seek his happiness out of himself. And secondly, you must know that he must haue it not in earthly things, but in heavenly. He may haue both, but he must not thirst after both, he may not terminate his desire in these things on earth. Hence is it that the holy Ghost makes a flat opposition between things earthly and heavenly, as, Set your affections on things above, and not on things that are on earth, Colos. 3. Labour not for the meat that perisheth, but for the meate that endureth to eternal life, joh 6. and in a number of such places more wee find them opposed, so that it is in vain to seek to reconcile them. Our affections cannot bee set vpon them both in extremity. Thirdly come therefore to the choice, look on the commodities on both hands, and make your choice. If earthly things be the best pennyworth, take it: if heavenly, take that. But without all questō, heavenly things are much to be preferred, as will appear, 1. if we compare the things themselves, and so indeed there is no comparison. Our saviour hath gone before us in one branch of these earthly things, Luk. 16. where speaking of treasure and riches, he calls them first the least things; He that is faithful in that which is least, &c; and he that is unjust in the least is unjust also in much. Secondly, he calls them wicked; If ye haue not been faithful in the unrighteous Mammon, &c. And lastly, counterfeit vpon the matter, for he opposeth them to the true treasure, vers. 11. And what our saviour there saith of treasure, is alike true of al other outward things, whether profit, pleasure or preferment( the worldly mans Trinity) they are rightly called the least things: Riches especially may be so called; for that they are least, not onely in comparison of spiritual, but even of other outward things. Riches are less than a mans health, less then his good name: Yea, Salomon tells us, that loving favour is better then great riches. Secondly, riches are other mens more than ours, in other mens hands more then in our own, Luk. 16.12. for a man must ask his wife, whet●er he shall thrive or not, ask his seruants, whether he shall thrive or not, ask the fire, ask the water, he must ask theeues, he must ask the rust, whether he shall thrive or not: So that riches are not a mans own, but they lie out in the hands of others, and are in the power of other things and persons. Thirdly, riches are wicked, ver. 11. they are subject to abuse: they may be got ill, kept ill, spent ill, and so bee mingled with sin. Fourthly, they are not true treasure, vers. 11. but counterfeit. They are truly treasure in their kind, but not that true riches to be chiefly desired of man( for they were not made for that purpose) heaven onely is so, which therefore he should prise above all. For 1. heavenly treasure is greatest, it doth a man most good, perfects his best part, draws him to God the chief good. And 2. it is a mans own peculiar, it shall never be taken away from him, as our saviour told Martha. No theeues can steal it being once laid up in heaven, no rust can corrupt it: it is not perishable, or subject to vanity or violence. 3. As it is not subject to loss, so neither to abuse: grace prevents this, as being in it own nature simply good. 4. S●irituall treasure is true, not counterfeit. My flesh is meate indeed( saith our saviour) my blood is drink indeed, not in show onely or opinion. heavenly graces are things real and substantial, they bring comforts indeed, joys indeed, whereas temporal give but light-flashing comforts, make men to rejoice in the face, but not in the heart. Thus, if we make comparison of things spiritual and temporal in respect of the things themselves, those that are spiritualll must needs haue the pre-eminence. But secondly, look to the effects, and wee shall see first, that temporal things are vanity, and fill not; yea, 2. they are vexation, and quiet not; 3. there is no novelty in them, there is nothing new under the Sun, nothing continues in its sweetness, which it had at first, but there follows a satiety of all things; and as a posy which in the morning is sweet, and a man delights in it, but ere night it stinks, and is cast away; so it is in these outward comforts, as Salomon saith of them, the eye is not satisfied with seeing, nor the ear with hearing, &c; they bound not a mans desires, nor satisfy the soul: but the more one hath of them, the more he wants still. He that loues silver, shall not be satisfied with silver; and so he that loues pleasure, shal not be satisfied with pleasure: he that loues honour, &c; shall not be satisfied therewith. But now on the other side, heavenly things will 1. bring all a mans desires to one point, and set them all vpon the one thing necessary, give a man God; give him grace, he hath enough, he rests abundantly contented. 2. they reduce a man to his primitive estate. Adam in his integrity was therefore most happy, because he was holy. His first affections were holy: such as are carnal came in by the by, they came by accident. Now grace( like unto physic) brings the soul back to its first estate, and so gives it rest. A mans natural constitution is pleasing and easeful. A disease distempers the body, and puts it into an estate that is preternaturall: But physic reduces him, restores him as before, and so makes all well with him. So sin, as a disease, distempers the soul: but grace, as physic sets al things right, as at first, and then there is content. every thing rests, when it is on its own center, when it is in its own place, and so it is with the soul. A man is never at rest, hath never any peace, till he comes to his first estate, which grace onely can bring him to. Again thirdly, spiritual things are the best, for they will do a man good at the greatest need, when he is in extremity. And why do men set more by balme-water, and such precious liquors, but because they will help at a time of need. Indeed of ordinary waters we haue more common use, but yet we make not so great account of them, as of the former; because they will stand us in stead when the other will not: so though outward comforts haue their use, yet nothing can do for us in our greatest need, as grace will: for when wealth fails, friends fail, comforts fail, pleasures fail, grace will stick to us, and bestead us; when thou art sick, poor, diseased, &c; yea, when thou diest, risest again, &c: a thousand yeeres hence grace will comfort thee, and do thee good. You see then what are the best things, therefore pitch vpon things spiritual, buy of me( saith the Lord) honey, wine, milk, Esay 55. and you shall be sure of the best pennyworth, for you shall haue them without money or monies-worth, wherefore do you spend your money, for that that is not bread? &c; nothing else but grace is bread; satisfies not the soul, cannot do't, therfore covet heavenly things: for they will. But hitherto of our second proposition gathered out of the words. The third follows. Blessed are they that hunger, &c: for they shall bee filled. HEnce we conclude, that It is a blessed thing to be filled with righteousness. They are in a blessed case, that are filled with righteousness. It is our saviours Argument, here, it is his medium: for thus he reasons. They that shall be filled with righteousness, are blessed. But they that hunger, and thirst shall be so filled; therefore, they are blessed, And indeed, if in hungering they are blessed, much more in having righteousness: if the desire prove them blessed, much more the fruition, if the means hath blessedness, much more the end: if for the first-fruites Christ call them blessed, even for a little grace, what then shall they bee, when they haue the whole harvest. The reasons of the point are these. First, they are freed from all sin, and 2. from all miseries, which are the fruits of sin. For the first, fill the mind with wisdom, and folly flies away: fill it with faith, and unbelief will be casheird; fill it with humility, and there's an end of pride, and so in all other sins: they are banished at the coming in of grace. Secondly, it frees a man from the ill consequents of sin, as sickness, pain, shane, &c: you know, Adam knew not what misery meant, either in his family, or in his estate, or in his person, till sin came in, so long as he held him to God, he felt no ill: so when a man is filled with Gods Image, he becomes happy in soul, body, name, estate, and every way. As it frees a man from all evil, so it filles him with all manner of good. But of that enough hath been said already: wee'll therefore come to the use. And first, is it so great a happiness to be filled with righteousness, this serves to confute such as are afraid to surfet this way. In earthly things they are otherwise affencted: they would haue their purses full, their barns full, their coffers full, and the fuller these are, the better they like it: But in heavenly things they are of another mind and disposition, like as wee say of children that go to school, they are very reasonable people, and care not how little they haue for their money. Here they say, 'tis good to hold a mean, and a little does well, but what need so much ado, there is reason in all things, and enough's enough of Conscience. This is a good rule indeed( as wee said before) to bee held in worldly things, wherein to hold the mean is worth gold. It holds well also in needless scrupulosities, and groundless superstitions, &c. but to bee afraid of having too much grace, too much righteousness, is to bee afraid of having more near communion with God, to be afraid of heaven. Yea, but doth not Salomon bid; Bee not just overmuch? it seems then a man may exceed that way? Are you sure they are Salomons words? and not rather that he brings in there some Atheist so speaking. There are that do so understand the words, and therefore they make the next verse; Bee not wicked over much, to be Salomons answer. But if he speak it himself, I answer, if he should bee understood of warranted, and well grounded righteousness, they were words not far from blasphemy: But if he mean it of that righteousness, that is superstitious and ungrounded, it reacheth not to our point. In that which is warrantable never fear excess, there is no danger can come that way, sith, he that hath most, hath a great deal too little: and he that sets bounds to his desires after grace, desires not grace for itself, but for some sinister end and respect. Besides, those that are afraid of surfeiting of grace here, what will they do, when they come to heaven. If the footmen haue tired them( as jeremy speaks in another sense) how will they do to hold place with the horsemen. If they think it too much of that little they see in the Saints on earth, how will they brook that excellency that is in the Saints in heaven, that is in the Angels, in Christ, in God. Secondly, this affords matter of encouragement to Gods people, to advance forward, and go on in the way that is called Holy: Considering 1. that you are in a good way, for without holinesse none can see God. 2. that the longer you trade in it, the more easeful you will find it. The divell, when he tempts a man to sin, he shows him the best first; and in this way, the further a man goes, the worse he finds it: but in the ways of God, the worst is at first; he, like the master of that Feast, joh. 2. keeps the best Wine till the last; the more wee taste of the ways of righteousness, the sweeter they will bee. The way of the righteous( faith Salomon, proverbs 4. is as the shining Light, that shines more and more unto the perfect Day. he begins somewhat darkly, it may be he goes forth before day, but he travels to meet day( as they speak) and the farther he goes, the more light he enjoys. whereas the wicked, the further they go, the worse they fare, they are in the dark, and know not what they do. Bee exhorted therefore to go on cheerfully in your course, pursue after more godliness, accounting that the more godly you are, the more blessed you shall be. Onely provided that you 1. walk by rule, by direction of the word, keeping within the compass of your own calling. 2. Be sure you aim at true grace, seeking grace for graces sake, and beginning with that which is substantial, not sticking in or taking most care about circumstances. 3. carry always an humble and merciful heart toward those that are below you, not censuring, but helping them rather toward heaven. And observing these cautions, press on with Paul toward the mark, forgetting that which is behind, and reaching out to that which is before: Yea,( as he else-where prays for the Philippians) let your love abound yet more and more,& be ye filled with the fruits of righteousness, which are by Iesus Christ to the glory and praise of God: And then care not what men think of you, though the world should cast you out, as it were by an ostracism, resolve with david, that if this be to be vile, you'll be yet more vile to men, that you may bee blessed of the Lord. Lastly, here's comfort to those that hunger and thirst after righteousness, they shall bee filled. Here our estate is compounded of faith and unbelief, of goodness and badness, &c; but hereafter we shall be refined, and all corruption strained out. Here our estate is a conflicting estate, we are now up, now down, sometimes off, sometimes on, one while we are overcome, another while we do overcome: but then we shall haue no enemy to oppose us, but shall triumph over all. Here our estate is an imperfect estate: we know but in part, beleeue but in part, but then we shall know as wee are known, see as we are seen, see God as he is. Therfore comfort yourselves with these words: yea, look up and wait in expectation of this happiness. A child of God even in this life is glorious, but it doth not yet appear what we shall be. The very desire after grace doth interest us into blessedness, what will then the fruition thereof do? If a drop of righteousness here make us more glorious then the sun, more beautiful then the moon, what then shall we be, when we shall be drenched in that river that runs at Gods right hand? when we shall enter into our masters both holinesse and ioy? when we shall be stripped of our corruptions, miseries, &c; and filled with Saints, with Angels, with God, with Christ, with heaven? How vnspeakeably glorious shall wee then be? Here our comforts are more then carnal eye ever saw, carnal ear ever heard, then ever entred into the heart of carnal man to conceive, 1 Cor. 2. but what they shall be then, we cannot tell, nor ever shall tell, till we come thither. Thus far of thirsting. If any please to stretch the point of thirsting farther, namely to righteousness of justification, or to Christ justifying, I gain say not. signs of thirsting after Christ, see in Rogers of Faith, cap. 2. pag. 165. I'll stay longer here, there be treatises many extant on that subject. The eleventh SERMON. MATTH. 5.7. Blessed are the merciful: for they shall obtain mercy. THe former steps to true happiness we haue dispatched: wee proceed to that which next offers itself, and that is mercy. Blessed are the merciful, &c; we haue not much to say by way of explication of the words: our work lieth most in exhortation to the duty. The points are 2. first that merciful men are blessed. Secondly, that they that sow in mercy, shall reap in mercy. Mercy implies pitty to such as are in misery. It hath for its object, a mans own flesh in general( as the Prophet phraseth it) that is, whole mankind, so far forth as any one is in misery, to show him mercy is to become a blessed man, and this is not the least part of his happiness, that he shall find as much mercy as he shows. To begin with the first point. Blessed are the merciful. The words are so plain and easy to be understood, that we know not how to make them plainer. every man is so far forth blessed, as he is merciful. understand it of an holy and spiritual mercy, and the point will bee clear. For proof whereof, hear first what david the father saith to it, Psal. 41.1. Blessed is the man( saith he) that considereth the poor and needy, &c; where you haue the merciful man set forth, 1. by his disposition: He is such a one as considereth the poor and needy, and by his condition, he is a blessed man: for the Lord will deliver him in time of trouble, &c. Thus david the father: And thus also Salomon his son, Prou. 14: 21. he that despiseth his neighbour, sinneth: but he that hath mercy on the poor, happy is he. Neither is it onely affirmed by man, that the merciful are in a blessed estate, but also by God himself. Let's hear the judge speak to the point in hand, Matth. 25, 35. Come ye blessed of my Father, receive the kingdom prepared for you from the beginning of the world. Come( ye blessed) that's their estate, rcceiue the kingdom, &c; and why? I was an hungered, and you gave me meate: I was thirsty, and ye gave me drink, &c; ye exercised mercy tow●rd me in my poor distressed members. Thus we haue testimony clear on our side, let us see the reasons and grounds of the point. And so it shall appear that merciful men are blessed men, if wee consider mercy 1. in the fore-runners of it. 2. in its effects. 3. in its quality and nature. For the first: Before a man can bee spiritually merciful, 1. his nature must be changed, he must bee a new man, cast, as it were, into a new frame. By nature we are all crab-trees, not oliues; wolves and beasts, not men: And as in respect of the body, man is compounded of all the elements: so is he in respect of the soul compounded of all the malignities of all the creatures, for he is ravenous, as the wolf; savage, as the bear; fell, as the lion; fierce, as the leopard; poisonful, as the Serpent: Esa. 11. lo, such is every one by nature, as the Prophet Esay describes him. Now, if this corruption of nature bee in any one corrected, and he made of a wolf, a lamb; of a lion a sheep, &c; as the prophet saith, it shall be in the kingdom of Christ, this argues his happiness, and he is in this name blessed. 2. As his nature is changed, so is his estate also: for the merciful man is brought out of the habitations of darkness( wherein, as men use to deal with fierce and fell creatures, he was formerly kept) into the kingdom of light; he is delivered from under the power of Satan( that spirit of cruelty) and put under the government of Christ, who is so merciful and meek, that no man ever heard his voice in the streets, as the prophet hath it Thus he is put under another governor, enliuened by another head, guided by another spirit, endowed with another wisdom then before, not that wisdom that is carnal, sensual, and devilish, but that which is from above, which( as S. james delivers it) is first pure, then peaceable, &c; full of mercy and good fruits, Iam. 3.17. So, if wee look to the fore-runners of mercy, as that the merciful man is changed both in his nature, and in his state, he is a blessed man. Secondly, let us consider mercy in the effects and consequents, it will appear that the merciful man is an happy man, both in respect of God, and in respect of men. For God first, mercifulness gives a man interest into the mercy of God, such a one may pled mercy to God, and in that name lay claim to Gods mercy toward himself, as david doth, Psal. 86.2. preserve my soul, for I am merciful. That man that can tender mercy to God, may challenge mercy from God. And indeed, that mercy that any one shows to his brother, is but an effect,& the reflection of Gods mercy to himself, for as there is no water in the cistern, but what comes from the fountain, neither any light in the candle, but what is borrowed from another light: so there is no mercy in us, till God hath shed abroad his mercy into our hearts, nor any light, till he hath imparted the same unto vs. Hereby then it appears, that the merciful man is a blessed man, for that he may challenge mercy from God, and be assured that he hath already received that mercy from him, which he communicates to others. But secondly, as mercy helps a man to God-ward; so it helps him with men too. For 1. it refresheth the bowels of those that are hungry, &c. looks vpon a broken estate, and brings healing in its wings, looks vpon the broken name of another, and lays on a plaster; in a word, it brings help and ioy unto the world. 2. It wins vpon others, and reconciles them to our persons, to our profession, makes them think the better of both: it breaks the fierceness of the roughest nature, and makes a stranger, nay, an enemy to become a friend: As the Apostle shows it, Rom. 12. out of the proverbs, If thine enemy hunger, feed him, saith he, if he thirst, give him drink; for in so doing thou shalt heap coals of fire vpon his head. Mercy will melt an enemy, put him to't, and even force him by a sweet compulsion to become a friend. Thus every man will bee a friend to the merciful. again, it helps and doth us good in this respect, that it assures us of our uprightness, and secures us of the truth of our love to God, to men, and that our religion is pure and undefiled, which is( as Saint james tell us, Chap. 1. ult.) to visit the fatherless and widows in their affliction, &c: so that the man that is spiritually merciful, is sound in his religion, for true Religion ever goes accompanied with true mercy. again, as it comforts, and secures a man for the present, so it provides for him, and lays a foundation for the future. The merciful man lays up for time to come, he sows good seed, which will yield to him a sure crop: For he that sows mercy, he sows to himself, according to that of the Prophet, sow to yourselves in righteousness, reap in mercy, Hos. 10.12. He that sows mercy, shall reap mercy, and in the same measure that he sows, shall he reap: he shall receive mercy from God, for with the merciful thou wilt show thyself merciful,( saith the Psalmist) Psal. 18. he shall haue mercy from man, from the word, from his conscience, from himself, all shall make for his good. In short, mercy filles the world as full of blessings, as cruelty doth of curses; God will bless the merciful-minded, men will bless him, heaven will bless him, earth will bless him: Many blessings are offered up on his behalf, others will bless God for him, 2 Cor. 9. the husband relieved by him will bless him, the wife will bless him, the children bless him, friends bless him, the loins of those whom he hath refreshed will bless him, as they did job, their backs will bless him, their bellies bless him,& e. his house shall be filled with blessings, therefore he must needs be a blessed man, that is spiritually merciful. Lastly, the nature and quality of spiritual mercy, Reas. ●. will prove that man blessed that doth exercise it: For, what is mercy but a piece of Gods Image, a spark of the divine nature. So much as there is of mercy in a man, so much there is of grace, so much of holinesse, so much of God, so much of the Spirit, so much of heaven, so much of happiness. The point, you see, is clear: whether you look unto the antecedents of mercy, or consequents, or the nature of it, his happiness is evinced, that is, truly merciful. Before we come to the use, we will show you in a passage or two: 1. what spiritual mercy is: 2. what is the ground thereof: 3. how many kinds: 4. what are the effects that issue from it. For the first, spiritual mercy is nothing else but an inclination of the soul vpon spiritual motives, to pitty and relieve those that be in misery: and it is a branch of love from which it differs onely in this, that love looks to a man in all estates, mercy to man in misery: But love and mercy stand both in willing and working that which is good. Secondly, for the ground of spiritual mercy, it is own-nesse, and propriety( as they speak in schools) for either a man finds, or else makes, and as it were, adopts him for his own, to whom he sheweth mercy. Thirdly, as concerning the kinds; there is a double mercy: 1. a false mercy( which is indeed true cruelty, but goes under the name of mercy, but may easily be discerned from the second sort, which is): 2. a true mercy. For this first proceeds by a true rulee, namely, Iustice and wisdom, by the which he that doth not regulate his mercy, is not to be held a merciful man. If either he go beyond, or come short of this rule, if he be either more merciful, or more rigorous then may stand with iustice, and wisdom, he is not truly merciful: Secondly, true mercy may be discerned by the effects. If our mercy tend to the party pitied( as this foolish mercy destroys many a child, &c.) then it is not right, for true mercy is not destructive, but looks to the good of the party to whom it is extended. again, mercy is either natural or spiritual. The first is to be found in all men, that haue not blown out the light of nature, and so made themselves fierce and outrageous. This natural mercy is that: 1. which expresseth itself vpon natural objects, and for natural motives, as to show pitty to a kinsman, to a child, or the like, to do good to such as haue done much for us, or from whom we expect much good to be done us: 2. which is shewed for natural respects, as to show a man mercy merely, for that he is poor, sick, in pain, or the like( for the same reason that a man hath pitty even on his beast) without all respect to the good of his soul. This natural mercy is not that which here hath the blessing put vpon it by our saviour, although it be capable of outward blessing and is also, in it's kind, commendable. But the mercy here intended, is that spiritual and holy mercy, which hath for it's ground, love to God, and his Image in mans nature; for it's object, it hath pitty on the soul principally, and shows itself in exhorting, instructing, reproving, counseling, comforting, &c. as occasion serves, and need requires. Fourthly, for the affects and fruits of this spiritual mercy: It is active, first inwardly, secondly outwardly. Inwardly, it sets all the powers of the soul ●a work, for the relief of the party distressed. And 1. for the mind and understanding of a man, mercy makes him: 1. consider his case, as the merciful man is described to do, Psal. 41.1. it bends his understanding to the party affencted, afflicted, makes his thoughts dwell vpon that subject, vpon his debts, vpon his misery, poverty, &c. it feeds his thoughts with the consideration of the others miserable estate, makes him think, he's a man as well as I, &c. 2. It causeth him to cast about, and devise how to relieve and succour him, according to that expression of Salomon, Prou. 14.22. Mercy and truth, saith he, shall be to them that devise good. It makes a man bethink himself which way he may go to work, to relieve and help such as are poor, sick, or in any other affliction, it sharpens his wits, and sets him a projecting, according to that wee red, Esay. 32.8. The liberal man deviseth liberal things; he studies on his bed, and casts about how he may best do to relieve such as are in need of him. And this now is mercies first work vpon the understanding, it makes a man to consider the needy and afflicted, and to cast about by what means best to relieve them, you may see it in every mother toward her sick child, shee cannot forget it, whatsoever she is about, but studies still whither to go, what means to use, what course to take to ease the poor chid. But secondly, as mercy works vpon the mind, so also vpon the memory of a man, which now presents unto him the misery of his neighbour, wheresoever he goes, he hears him groaning, he sees him sweeting, tossing, panting, he cannot possibly forget him whereuer he is, whatever he does. It makes a man search and rifle into the bottom of his memory( that chest of the soul) to bethink himself, and call to mind what haue I red that might do this poor man good? what haue I heard? what haue I tried and found by experience, that might yield him ease, do him comfort? Thirdly, as it works vpon the memory, so likewsie vpon the will, it makes a man both noll. malum, as to be sorry fo his sickness, pain, distress, and velle bonum, to do him all the good that may be done, he longs for the good of his distressed neighbour, desires it earnestly, prays hearty for it, and useth all good means to effect it. And this that inward act of mercy; which it hath vpon the understanding, memory and will of him, in whom it is transforming him after a sort into the person afflicted, making him feel the sorrows, sigh in the sufferings, bleed in the wounds of his neighbour, live in him, die with him, &c. Secondly, for the out-side; Mercy will vent itself at the eyes, and make one pitty, and weep over the party afflicted, at the mouth, and cause him to speak healing words, comforting words, merciful words, to speak to his heart, to plead with God for him by prayer, to plead with men for him, that they may come in& lend their help. As it sets the eye and the tongue a work, so also it employs the hand, which it causeth to draw forth itself to take off the burden, or at least to put under the shoulder, and so help to bear it: in short, one way or other to be easeful, comfortable. Thus mercy hath its work vpon the out side also, and shows itself by the eye, tongue, hand, and all the members. It carries a man out of himself, makes a man not feel himself, forget himself. We see it in the hen, which often forgets and forbears to feed herself, that she may provid for her chickens; we see it in the mother, which many times is content to neglect her self, to dress the child: thus mercy carries a man out of himself: Nay, it carries a man oboue himself, renders him eloquent, makes him say more for his afflicted neighbour, then he can possibly say at another time, do more for his deliverance then he durst do, were it not in such extremity, and exigence. And thus we haue discovered unto you in few, what mercy is, together with its ground, kinds, and effects What use shal we now make of this point? Is it so that the merciful man is a blessed man? here then diverse errors are discovered. And first, learn by this Doctrine the miserable and unhappy estate of all merciless men, and they are such as haue neither leisure to mind mercy, nor understanding to study it, nor memories to bethink themselves of it, nor hearts to affect it, nor eye to pitty those that are in distress, nor a mouth to speak for them, nor an hand to relieve them: Miserable must needs be the condition of these kind of persons; for they are scarce to bee reckoned among men, seeing in this they fall below the very beasts: for every creature will in their kind condole, and commiserate such of their kind as be in misery. Let but a swine be lugd, and the rest of the company will get together, and grunt together; yea, and make head against that which puts it to pain. Bring a beast to the place where the blood of another of his kind hath been spilled, and he will bury his fellow, and solemnize his funeral with lamentation made over him, as he can. Therefore, he is a beast and worse, that hath no pitty vpon the ruins and miseries of other men. Nay more, he is a cursed creature, accursed of God, and accursed of men( wee'll dispatch it in few because of the time.) God hath pronounced such a curse vpon the unmerciful man, as may well make his very heart to tremble, proverb. 21.13. who so stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard. The time shall come, when they shall cry to men to pitty them, to God to help them, with, Lord help me, Lord save me from this pain, misery, death, &c; but Salomon tells them, what they shall trust to, and what shall be their speed in that day, the time shall come, saith he, that they also shall cry, and not be heard. The time was when his brother cried, oh master hear, oh brother help, oh neighbour pitty, but he stopped his ear, and was deaf to others suits, the time likewise shall come when he shall cry out, o God hear, o Lord show mercy, &c: but God shall not attend nor answer him, but shall return him his own measure. hear what Saint james saith to this in his second Chapter, vers. 13. there shall be Iudgement merciless to him that sheweth no mercy: a terrible speech! woe to the man whom God will judge in extremity, and not show him any mercy, and even so will he deal with the merciless man. hear also what the judge himself shall say to such at the last day, Matth. 25.41. Then shall he say unto them on the left hand: Depart from me ye cursed into everlasting fire prepared for the devil and his angels; there's their doom: And why? for I was an hungered, and ye gave me no meate, I thirsted, and ye gave me no drink, &c. Away therefore, get you out of my sight, there's no place in my kingdom for you: you were unmerciful to my members, therfore, there's no heaven, no hope for you. Secondly, take notice here of the utter misery of cruel men. For, if they are so wretched and accursed of God and men, that onely come short in mercy, what shall become of such that do exercise acts of cruelty and hostility towards others, th●t put off all bowels of pitty and compassion, that are so far from remembering the affliction of joseph, that they applaud and think themsclues happy, if they can put by the thoughts of him, if they can drown the screeches of the poor afflicted, and forget their sighs: they are so far from pitying and praying for them, that they censure them in their sickness, not onely not help, but even hurt them all they can; not feed but starve them; not cloth but pull even the very flesh from their backs so adding affliction to the afflicted, having no bowels left, but as it were dead and butted, their bowels are butted already, though themselves walk about as so many living carcases. This is the cruel man against whom shall bee sent a cruel messenger, Psal. 55. so that he shall not live out half his dayes, as david saith. If the rust and canker of euill-gotten gold and silver and their moth-eaten garments shall rise up in iudgement, and be as a witness to eat the very flesh of their unmerciful masters, which haue held them prisoners; and would not bring them forth to the relief of such as were in need, where then shall they appeeare that do set all the world a crying by their oppression and cruelty? against whom the very beams out of the roof cry out, Hab 2.11. & say, we were cut out of the wood in blood, the stones out of the walls, cry, we were laid in blood, the furrows in the field cry, we were ploughed up in blood? what shall become of those whom for their cruelty the backs of the poor do curse, the bellies curse, the loins curse, the wife nurseth, the children curse, heaven and earth do curse? how shall these stand before the judge? Secondly, this point discovers the ignorance folly and weakness, which most men usually bewray in this, as much as in any thing beside, whilst they are so afraid, and even shun to show themselves merciful men. Oh how glad are many, if they can make themselves beleeue, that there is no need to show mercy, that they haue no cause, no calling so to do; how do they applaud themselves, if they can make a shift to forget the needy and distressed, or if they can but catch at some exception against the party to be relieved, whereby to persuade themselves that he is not capable of their mercy? how do men shift and post it off to another, all excuses, all evasions, find easy entertainment with them, and on how happy do they think themselves, if they may by their shuffling escape; which, if they cannot cleanly do, but they must needs do somewhat, oh how unwillingly, how lamely do they go about it. 'tis such a while ere such a one find his purse, and when it is found, ere he can pluck it out, after that ere he can open it, then ere his money can be changed, and such a deal ado there is ere they can bee drawn to disourse a small sum this way, that a man would wonder at it: whereas when meet in an ale-house, you shall haue, I'll pay and I'll pay, and every one shows himself forward, and they strive who shall pay first, and who most, when they are required to help out in a work of mercy, every one for most part starts back, withdraws his hand, and puts it off to others, saying, such and such are better able, I am in debt, I haue a great charge, many to provide for, &c: thus most men are afraid to be merciful, as if they were afraid to be too happy, for every man is so far forth blessed, as he is merciful. This backwardness to show mercy, discovers a great deal of folly and unbelief in mens hearts, together with great want of love to God and men. But what is there in mercy, that men should be so shy of it? Is it disgraceful? Nothing less, for it blesseth the memory of a man, when he is dead and gone. But what? is it painful? No surely; but quiter contrary: It is cruelty, that disrests and disquiets a mans heart, and racks his conscience, whereas mercy makes a man cheerful within himself, and comfortable to others: so then mercy is neither disgraceful nor painful: But is it not then perilous and dangerfull? Vide Cyprian de opere& Eleemosy. No, nor yet so neither, for mercy secures from danger, and frees from trouble. A man may be hated and maligned, for that he prays, or is otherwise zealous and forward in the cause and work of God, but who ever hated any one for showing mercy? Where then is the danger of mercy? Is it any whit prejudicial to ones estate? Admit it be, yet if it further the souls good, and help a man to heaven, we cannot buy heaven at too deere a rate; but to speak soothe mercy hurts no mans estate. Indeed foolish pitty, indiscreet mercy may, but not that which is spiritual and seasonable: for he that hath pitty vpon the poor( saith Salomon, prou. 19.17. lendeth unto the Lord, and that which he hath given, will he pay him again: he never did fail to do it, nor ever will. If a man lend his money to his rich friends it is as safe as if it were in his own coffer, and custody, besides, that he further engages thereby his friend to himself. In like sort, he that gives to the needy, doth not give, but lend; and that to the Lord, God's his surety, God's his surety, and he will not die in his debt, he will pay him every penny. Besides, showing of mercy is a sowing of seed, and there's no loss you know in that, Saint Paul follows the Metaphor, 2 Cor. 9.6. and so forward. Now is any so mad as to think the seed that is sown in good& sure ground to be lost and butted, and to condemn the seedes-men of folly for so doing? No, but the more desirous any one is of gain and incrcrease, the more he sows: So should it be here in sowing this of mercy to the poor, and the rather for that this is a certain soil, and the seed will certainly take. he which soweth bountifully, shall reap bountifully; there is no hurt can come by showing mercy, if it be done with discretion. It makes a man truly happy, it puts him under mercy, it is a part and a piece of his happiness. If you then fear to be too happy, forbear to show mercy, but herein, you shal bewray notorious folly. And thus wee haue dispatched our first use. In the second place, let us all bee instructed to look back a little, not vpon others, but vpon ourselves, and say. Am I a merciful man, or am I not? what good haue I done? how many backs haue I clothed? how many bellies haue I filled? how many poor, sick, distressed, haue I succoured, pitied, prayed for? what mercy h●ue I shewed? Indeed, all men cannot exercise all acts of mercy, because they are poor, and haue not wherewithal, and here poor men commonly when they hear a discourse of mercy, look vpon the rich, as if it only concerned them, and themselves were not touched. But though all men haue not money to relieve others, or counsel to aduise them, yet somewhat they must be doing this way, when there is no need. None is so poor or destitute, but that he may pray for those that be in misery, watch with them in their sickness, bleed, mourn, weep, commend their case to God, to others. Therfore, let none slip collar, but take himself to task and examine, what mercy haue I shewed to the miserable? how oft haue I prayed for them, mourned with them, straightened myself to minister to their necessities? And if you find the reckoning to rise but slowly, poorly, be ashamed thereof, bewail it, and for the future, never bee afraid to show mercy, as if God in calling us thereunto, meant us any harm, but catch at all opportunities, and thankfully embrace them, taking occasion to bless God, for that he hath furnished us with any ability, and opportunity to bee easeful, serviceable, comfortable to any sad heart, ruinous estate, &c. You can easily be persuaded, that it is a blessed thing to receive help, comfort, ease, relief when you are in distress. Will you take Christs word once uttered by Saint Paul, I trow, Acts 20. It being a proverb much used by our saviour, namely, It is a more blessed thing to give tben to receive: in good things, it is better be an agent, then a patient, as on the contrary in evil things. Would you then be thankful for receiving good at the hands of others, be more thankful if God haue given you ability and conveniency, and( which is the greatest of all) an heart to do good to others. The twelfth SERMON. MATTH. 5.7. Blessed are the merciful, for they, &c. YOu remember how far wee haue proceeded in the prosecution of our saviours proposition here laid down: Bessed are the merciful, we go on to a third use, and that shall be a word of exhortation, to stir up both you and myself to the embracing of mercy, that thereby we may be blessed. Now in the doing of this duty, there are three degrees, to which you are to be exhorted: 1. to love mercy: 2. to get this grace of mercy: 3. to exercise it, being once gotten. For the first, it is not enough for a man to do the acts of mercy, unless he haue also a merciful heart, and a love to this grace: according to that of the Prophet Micah cap. 6. vers. 8. He hath shewed thee, O man! what is good, good for thyself, and good in the eyes of God, and what doth the Lord require of thee, but this, to love mercy? And of doing so, the Lord gives us a good e●●●ple in his own practise, Micah 7.18. Because be delights in mercy, mercy pleaseth him: So it should do vs. And the rather, because: 1. all is nothing that is not done out of love. This makes a plain difference betwitx the hypocrite, and the upright man; the hypocrite may perform some outward acts of mercy, but the upright man onely doth it out of love to mercy: 2. Because it is a blessed grace, and makes us blessed; should not we therfore love it? Sith it is mercy that makes a man blessed in his name, blessed in his state, blessed in his person, blessed in his posterity, every way blessed. It is mercy that we live by, 'tis mercy that feeds us, 'tis mercy that clothes us, 'tis mercy that keeps us in our being, namely, that mercy in God, therefore love mercy. Now secondly, put on bowels of mercy, as the Apostle exhorts, Colos. 3. and as God our father is merciful, so be we followers of him as dear children, making it of our very nature, if it were possible, for, such as the three is, such is the fruit thereof, and mercy is as the man is. The carnal man hath a carnal mercy, a foolish pitty: as if he see notorious malefactors lead away to punishment, he can think and say, it is pitty they should be so hardly dealt withall, but unto Christ in his members, he will show no mercy; in such a case, he hath his heart closed up: So a natural man, may haue a natural mercy, whereby he may show kindness to his kindred, &c. But he that would exercise spiritual mercy( which onely hath the blessing) he must first become a spiritual man. For which end and purpose, he must go to God, by prayer, to make him merciful, for it is he alone that works this grace in the heart, pray him that he would teach us, for this learning comes only from heaven. That wisdom( saith Saint james) that is easy to be entreated, full of mercy and good works, it comes from above, james 3.17. it is God onely that can teach us this wisdom, to him therfore must we repair, if we would be taught, and if we would haue it wrought in our hearts, it is his work alone, he is the father of all mercies, and the God of all consolation, neither can a man haue any measure of holy mercy in him, till he work it in him. Would you then become truly merciful: 1. See what God doth: 2. hear wat he saith. First, I say, see what he doth, and learn to do likewise. See it: 1. in the mirror of his Word. See how he is there described to be much in mercy, plenteous in goodness, gracious, compassionate, &c. his mercy reacheth to the clouds, is higher then the heauens, over and above all his works. Behold him now with open face, as he stands thus described in this mirror of the Word, and ye shall be transformed, as the Apostle speaks, 2 Cor. 3. and changed hereby into the same Image. that like as it fared with Moses, when he had been talking with God in the Mount, he came down with a glorious glistering, and bright majesty set vpon his face: So if wee see the Lord with spiritual eyes, as he hath set out himself to be seen in the glass of the Scriptures: and so make our thoughts to dwell vpon his sweetness, mercy, goodness there described: we shall be transformed thereby into the same Image, and become in a measure merciful, as our heavenly father is merciful. Secondly, see it in the mirror of his works of mercy to all his creatures, he is good to the just and to the unjust, but especially his mercy to his Saints, that pardoning, healing, comforting mercy, particularly his mercy to thee, make it good by faith, that he is the God of thy mercy, as david saith of himself, labour to apprehended God to be such a God as doth help thee, feed thee, cloath thee tender and save thee; this will make us to become merciful as he is merciful, if we but once apprehended him by faith, to be our heavenly Father: For then we shall come to reason thus with ourselves: God hath forgiven me pounds, talents, shall I think it too much to forgive my brother a few mites? It is he that helps me, saves me, overcomes my frowardness with his goodness, doth me infinite favours daily, &c. These, and the like meditations will alloy all thoughts of reuenge and stomach, and make a man become gentle and merciful to others that haue offended him, or are in need of him. Thus when wee haue seen what God doth, then secondly, hear what he saith, what mercy he hath promised to the merciful, what misery he hath threatened to the cruel and merciless. These things we must affect ourselves with, and work them thoroughly into our souls. And so we shall find that the words of Gods promises, and threatenings, being engrafted into our hearts, as Saint james speaks, like as the sciens is engrafted into the stock, will be of power to change our sour natures, and to make us gentle, sweet and merciful, even as God is merciful, if, I say, wee be careful to mould this word of God, and work it into our hearts by meditation and application thereof unto ourselves. And these are the helps we must use to the getting of mercy. The third thing yet remaines to be done: For, when we are now come to love mercy, and haue gotten it in some good measure, wee must step on to the exercise of this grace in the acts thereof, showing mercy to others, as our heavenly father is merciful. But how is that? God is not only merciful in himself, but also in all his dealings: So must we not content ourselves to haue this mercy, but we must proceed to the exercise of it. Now the acts of mercy are of two sorts, some are inward( as we said before) and some outward. The former sort lie open to all ranks of men, poor aswell as rich( though poor men usually post off this point of mercy, as not pertaining to them) but it belongs to all sorts, to consider perfitly of their afflicted ●●●●ren, as being their own flesh, and to make ●●●ir case our own. Say then with your selves, such a one's sick: What's sickness, but an abridgement of all outward evils? Such a one's in poverty, What's poverty, but a very great slavery, for the borrower is seruant to the lender, saith the Wiseman, and so in the rest, consider, and lay to heart the afflictions of others; then secondly, mercy must set our heads a work, to devise how to relieve them, we must consult with our own hearts, as Nehemiah in like case did, and bethink ourselves, what may I give, what may I lend, what may I say, what may I do to seal up my love, and to be some way comfortable to my distressed neighbour? So for the affections, we must sympathise& condole with the miserable, be poor in their poverty, sick in their sicknesses, labour and sweat in their grievances. Mercy transforms a man into the party pitied, makes him feel his brothers case, ache in his pain, groan in his griefs, and so take it to heart, as if it were his own. These are the inward acts of mercy, which all without exception must exercise: For outward acts: 1. in words, and so all must speak comforting, praying, pitying words to the distressed: 2. In deeds, here all must do something, poor men haue not money to give, but they can give counsel, they can travell, visit the afflicted, or watch with them, if need be: every man hath not conserves, or preserves to carry to the sick, but the poorest hath a warden at least, or an apple to take with them: So every one must be doing something according to his ability, and their necessity. A●d these are those acts of mercy both outward and inward. which by all, of all sorts, are to be performed. There are yet some special acts of mercy to be exercised by some sorts of men, and those are first public persons, secondly rich men: For the first sort, Magistrates may fruitfully propound Iobs example to themselves. He being a Magistrate, was eyes to the blind, feet to the lame, a father to the orphans an husband to the widows, he sought out the cause of the oppressed, and snatched them from out of the claws of the lion and the bear; the merciless and cruel man: So secondly, Ministers must show mercy in special manners, by comforting the dejected, counseling the doubtful, warning the unruly, binding up the broken-hearted, speaking a word in season to those that mourn in Zion, visiting the sick, ministering to their necessities, relieving and succouring of them as they are able. These are the duties and acts of mercy that concern public persons. The next we must speak to, are rich men, that haue ability and sufficiency of outward estate; these must be exhorted in a special manner to exercise mercy; and the branches of this exhortation are many: There is mercy in giuing, mercy in lending, mercy in remitting, mercy in employing. Some cannot give, who yet can lend, and there's mercy shewed in that, only if we avoid those sore pressures, lending vpon hard terms, such as the people complained of, Nehemiah 5. selling, of time, lending vpon day, &c. I deny not but men in lending to others, may take pledges of their neighbours, onely they may not herein be their own choosers, but though they may take a pledge for their own security, yet they must take suc● things only, as may well be spared; they may not take the neather millstone, the means of their livelihood. There is mercy also in remitting, as well as in lending: when men are content to forgive, and pass by wrongs, deuce, debts, where there is not wherewithal to discharge them. Nehemiah, in regard of the extremity of the times, was content to remit of his deuce, neither he nor his seruants required of the people, that which did of right belong unto them: But now in the matter of giuing, which is the main and chief office of mercy to be performed by the rich, two rules must be observed: 1. that you make yourselves able: 2. that you show yourselves ready to communicate to the necessities of others. For the first, concerning the enabling of yourselves to the showing of mercy, you shall find it laid down in two Canons, 2. Thes. 3. the first that you forbear idleness, and so all other unmortified lusts, as gamesomenesse, intemperance, &c. Secondly, Working with quietness, and eating your own bread, that ye may not any way be burdensome to the church. And herein the Apostle sets forth himself for an example, vers. 8. we took not, saith he, bread for nought of any man, but we wrought with labour and travell, night and day, because we would not be chargeable to any of you. But, Ephes. 4.28. he requires not onely that we so order the matter that we be as little chargeable to others as may be, but also, that wee be helpful to others. Let him, saith the Apostle, that stolen. steal no more, but let him rather labour, and work with his hands the thing that is good, that he may haue to give unto him that needeth. Most men, when they are pressed to works of mercy, think it enough to say, I am not able, I haue not wherewithal. Why are you not able? how comes it that you haue not wherewithal? If God hath dis-abled you by his own immediate hand, by fire, loss of cattle, or the like, thou art excused; but if you haue made yourself unable by your own improvidence, unthriftiness, idleness, vanity, or the like, you are answerable for many felonies at once: for hereby thou hast robd thyself, robd thy wife, robd thy children, robd thy family, robd the Common-wealth, robd the poor( for whatsoever we can well spare, is theirs, in case of extremity, and they haue a right unto it) Now, if you find yourselves guilty of your own inability; by these or the like ways drawn vpon yourselves, be advised to remove all wasteful expenses, and these sinful courses fore-mentioned: here's one name by the Apostle for instance: Let him that steals, steal no more: this theft is nothing else but idleness( for that the Apostles meaning is so, appears plainly by the opposition, but let him labour with his hands, &c.) when men are out of a lawful calling, or are not painful in it, find themselves no employment, but are up and down, shifting here, and flirting there, such are to be accounted theeues, for they pick their own purses, and make themselves unable to do works of mercy. The like we may say of pride in apparel, a great wast-good, when people must be in a new fashion every day, as Nero, who took it for a disparagement, to be seen two daies in one suit: So for pride in building, men build as if they should live for ever, as one speaks. So for pride in feasting, a common fault in men to be ambitious, and vainglorious herein, vying one with another, far above their abilities. The like may be said of company keeping and game. Those that are companions of wine-bibbers and flesh-eaters, as Salomon speaketh, shall surely come to poverty. The same will befall such as are here and there sporting and game, who may seem to be of the Emperors mind, that thought money was made for nothing else, but to cast away, and wast vpon dice: we cannot stand vpon particulars. In short, every unmortified lust is a pick-purse, a thief in the candle, a kind of wild-fire, enough to consume a whole country. Salomon every where, almost, tells us, that he that goeth after the strange woman, shall be brought to a morsel of bread, that the sluggard shall be clothed with rags, that he that hasteth to be rich, shall suddenly come to poverty. He tells us twice in that 28. of Prou. that the very hast after gain is the next way to poverty. The same is true of needless expenses, more superfluities, as that which is cast away in smoke and tobacco, and when men shall study how to wast their whole patrimony vpon vanity, even saltus& insulas( as one saith) they can wear a pretty grove vpon their backs, a pretty plate of ground about their necks. These be those ●ouses and corruptions whereby many men disable themselves for the doing of good, let these be laid aside: And then secondly, you must labour with your hands, &c. that is, 1. live in a lawful calling: 2. dwell vpon't, be diligent in it to know the state of thy flock( 'tis Salomons counsel) and take heed to the herds, Prou. 27.23. &c. Nor must you onely be diligent, but expert and skilful in your calling, Tit. 3. presidents of good works, or crafts-masters in our honest calling: 3. labour in it, we must {αβγδ}( that's the Apostles word in that 4. of the Ephesians) take pain in that which is good, {αβγδ}. and this we must do not only to enrich and advance ourselves, but to do good to others, and to give to him that needs. These now are the rules to be put in practise, for the enabling of ourselves to works of mercy. Next, you must be ready to distribute, and do this way, what good you can. This is that the Apostle enjoineth those that are rich and able, 1 Tim. 6. charge those that are rich in this world, that they do good, and be rich in good works, and be ready to distribute and communicate, as we haue an example in Abraham, who sate ready prest in his tent-doore in a hot day, and in an hot country, thinking with himself, alas, poor travelers, how do they now this scorching season, they are fain to bear the heat of the day, &c. And whiles he was thus casting within himself, he sees two wafaring strangers coming towards him, whom he no sooner had espied, but running unto them, he stays not to be entreated, but himself first entreats them, he beseecheth them to turn into his tent, and refresh themselves with such entertainment, as he could give them. By whose example, we must also be stirred up to show like forwardness in showing mercy and kindness, though not to all sorts promiscuously, or to every unknown person( Abraham did not so) yet when we meet with a fit subject, we should even run vpon mercy: But yet by rule must we proceed herein, both for the matter of our mercy, and secondly, for the manner. For the matter; works of mercy must be done: 1. out of iustice: 2. out of wisdom and discretion. For the first, we must, as the Prophet wills us, do iu●gement, and show mercy, Math. 16. He that would exercise mercy toward others, he must first pay all his debts, clear all scores: if he haue stolen from any man, or wronged his neighbour, he must first restore it again, for God accepts not of a sacrifice of rapine. It was a speech of Selymus the turk, Turk. Hist. to his Bassa, who persuaded him to bestow that wealth which he had wrongfully taken from the Persian Merchants in diuers places of his Empire, vpon some notable hospital, for the relief of the poor: he replied, wouldst thou O Pyrrhus( for so I take it was the Bassaes name) that I should bestow other mens goods wrongfully taken from them, vpon works of charity and devotion? assuredly, I will never do it, nay, rather, see they be again restored to the right owners, which was forthwith done accordingly. How much should we that are Christians, be ready to make restitution of such things as we haue unlawfully come by, and not make ex rapina holooaustum, a sacrifice of rapine, which God accepts not? show mercy to others, but do it of thine own, see what Salomon saith for this, Pro. 5. about the latter end, drink water out of thine own cisterns, and running waters out of thine own well▪ let thy fountains be dispersed abroad, and riuers of water in the street: let them be only thine own, and not strangers with thee, &c. If thy goods haue been got well, and held well, thou mayst boldly communicate of the same to others: so then, our mercy must be shewed out of iustice, or else it is not right. The good man described, Psal. 112. is said to be gracious and full of compassion, but yet withall he is righteous. Secondly, we must proceed by the rules of wisdom, in showing mercy according to that, Psal. 112. A good man sheweth favour, and lendeth, he will guide his affairs with discretion, he will do works of mercy out of iudgement, putting a difference between person and person, things and things. For persons, some there are, that are poor and religious, our chief stream should run vpon them, the household of faith should haue a specialty of our mercy; some again are poor, Galat. ●. who though not religious, yet are they civil, they are in a lawful calling, they take pains therein to their power, and are willing to live by their labour, these also we must relieve, and these must haue a share in our mercy: 3. some there be, that are neither religious nor civil, but wander about, like idle vagabonds, living under no Magistrate, no Minister, in no calling; and to these, the greatest mercy that we can show them, is to apply ourselves to the Apostles rule; If they will not work, let them not eat, if they will not take pains for a living, let them even fast a while, till such time as they be humbled and made willing to work. Thus for the persons, to whom we are to show mercy: Secondly, there is wisdom to be exercised in showing mercy, in respect of things. For to one we must show mercy in his estate, to another in his name, bestowing food vpon some, clothes vpon others, and for idle vagrants, it shal be mercy in us, to commend them to the stocks, to condemn them to the whip, howsoever, they or the world shall censure us for it, we cannot show them greater mercy, then so to deal by them, so far as law will bear us out. Thirdly, in works of mercy, wisdom directs a man to look to the times. The poor you haue always with you, saith our saviour, but yet there is a difference to be made of times: for, sometimes the poor haue bread, they haue work,& other ordinary mercies: otherwhiles again, in sore pressing times, they haue none of all these, they want all things, work's scarce, bread's scarce( and that which makes every thing else dear) money's scarce, here now we haue a fit time to extend mercy to the needy: In such a time as this, we must be content to part, not onely with our superfluities, but even to abridge ourselves of some necessaries for the relief of our poor brethren. Holy Bradford, in a hard time, thought not too much to sell his chains, rings, and jewels, for the relief of others. Rogers our Protomartyr in Queen Maries days, made the motion to others in his time to forbear one meal every day, to bestow vpon such as were in want. Nehemiah, in a time of exigence and extremity, would buy no land, as otherwise he might, and would haue done; nay, the primitive Christians, Act. 4. sold that land they had, and brought and laid down the money at the Apostles feet, they were content to part with al they could part with in that time of exigence, to help to relieve others. Here also, it is requisite that we haue wisdom to distinguish of the season: 1. for others, to show them mercy then, when they are m●●t of al distressed, most humbled, most in need, and low brought, then is a fit time to do it: 2. for ourselves, to do works of mercy then, when God hath blessed us, and whiles we are able and in time of health( not, ●s many use to do, referring all to the day of our death) but seeing it done ourselves, so shall we haue the benefit of those prayers and blessings, which by our means shall be offered up to God. Fourthly, in works of mercy, discretion guides and directs a man to do according to his abilty. God strains not vpon any man to do above that he is able( unless it be in a time of extremity, as we said before) but if there be a willing mind, he accepts a man accrrding to that he hath, and not according to that which he hath not. Nehemiah according to his ability, expressed his bounty to such as were in need of him. Here it must be remembered, that we proceed in a right order, beginning at home; for he that provides not for his own, is worse then an Infidel. Therefore, as we see it in the parts and members of the body. Each part draws nourishment to itself, and then conueighs it to the next in order: the stomach to the liver, the liver again to the veins, and so it passeth along, even to the most remote parts of mans body: so must it be with us in showing mercy, every man must first provide for himself, and those of his own household, and then reach forth his hand to others according to his ability; only when you are called to do good to others, you must not disable yourselves,& groan without cause, much less put yourselves into debt on purpose to keep yourselves from giuing where there is need, and so to shift it off, but deal plainly, &c. And this is that we haue to say, as touching the matter of our mercy. Now for the manner, the Scripture regulates and teacheth us, that works of mercy must be done: 1. in simplicity, as the Apostle hath it, Rom. 12. let him that giveth, do it with simplicity, not for any by-end, not for an end beyond mercy, as for vainglory, or the like, but let him show mercy for mercies sake, lend for lendings sake. Lend, looking for nothing again, as saith our saviour, not as if one that lendeth to another, should look for no part of the principal again, but look not, aim not at any by-respect: as thus, I lend( pretending mercy) so much, to the end I may borrow as much, he that sheweth mercy, must do it freely, cheerfully: the Lord loues a cheerful giver. A man in giuing to those that want, must not do it heavily, grudgingly, he must not manu dare,& vultu negare( as he saith) give with the hand, and pull back with the looks, strike down with the countenance, but show all cheerfulness in our deeds of charity; for that which is freely given is twice given, and be it never so small, yet is greatly accepted, as the widows mite was, who though she gave little, yet shee gave much in Christs estimation, who counted it a great promotion, and a far more blessed thing to give, then to receive 3. In showing mercy, men must do it liberally. He that soweth liberally, shall reap liberally. An example of this we haue in Araunah, who gave as a King, though he had but a subiects purse, yet he had a Kings heart, a royal disposition; such should we haue. 4. works of mercy must be done constantly: be not weary of well doing, saith the Apostle, 2 Thes. 3.13. And again, let us not be weary of well-doing, for in due season we shall reap, if we faint not; as ye haue therefore opportunity, do good to all, but specially to those of the household of faith, Gal. 6. and Eccles. 11. give a portion to seven, and also to eight, &c. where he answers also all objections. For, some might say, we could be content to do somewhat, but all we do is but lost, and as it were cast down the stream. Say not so( saith the Wise man) for that which is given to charitable uses is not cast away, Sol●●. but only sown by the waters side, and after a while it will come again. Cafl thy bread vpon the waters, for after many daies thou shall find it. Yea, but I give, and give, and see no end of giuing, they lye still at my doors, and come thick. Oh saith he! give a portion to seven, and also to eight. Solut. I, but who knows what times may come, I may fall into want myself. It is true, saith he, hard times may come indeed, therefore give, whilst thou hast wherewithal: for thou knowest not what evil shall be vpon the earth. I do indeed pitty the case of such as be in misery, I can condole, and bleed with them, but I cannot do withall, I cannot help all. Oh! saith Salomon, If the clouds be full of rain▪ they will empty themselves vpon the earth: there is no mercy in the heart( whatever you profess) if there be not help in the hand: full clouds will drop down their fatness into the bosom of the earth. Yea, but I live in an hard place, in a barren country where every thing is hardly come by. Be it as thou saist, yet, If the three falleth toward the North, or toward the South, in the place where the three falleth, there it shall be. As if he should say, wheresoever the three groweth, whether in a fruitful soil, or a barren soil, somewhat it will bear: So do thou, what country soever thou livest in, be doing, according to thine ability, some fruits of mercy thou must yield, and bring forth, according as God hath put into thy hand. Ob●●●●. I could find in my heart to do something this way, but the world is so nought, that a man cannot tell where to give, or on whom to place his mercy. An●●. he that observeth the wind( saith Salomon) shall not sow, and he that regardeth the clouds shall not reap. He that is always making objections, and casting perils, it will be long enough ere he will be either resolved to show mercy to others, or sure to receive mercy from God. Put case I should be thus forward to deeds of charity, as you would haue me, how should I be requited again? Why, leave that to God, he can find means to recompense any thing done this way, take thou no thought for that matter: For, as thou knowest not( saith the Wise-man) what is the way of the Spirit, nor how the bones do grow in the womb of her that is with child: even so thou knowest not the work of God that maketh all things, verse 5. I, but I haue often times mis-carried in showing mercy, and my bounty hath been often abused by those that haue partaked thereof. Let not that hinder thee( saith he) from doing any more works of mercy; but in the morning sow thy seed, and in the evening with-hold not thine hand: See more objections in Basil. Serm. in Diuitis avarus. Serm. 1●●. for thou knowest not whether shall prosper, either this or that: or whether they shall be both alike good. Thus, when you haue with Salomon removed all objections, then qutcken up yourselves to the exercise of this grace by the forenamed motives. Remember, first, that you give to the poor, you give to Christ. If Christ were here in person, how would every one strive to relieve him, being in want, to refresh him being hungry, to cloth him, being naked; why now, whatsoever is done to one of these his brethren, he takes it as done to himself: think then with thyself, when thou seest a poor Christian that wants thy help: there goes Christ hungry, naked; there lies Christ sick, or imprisoned, he quakes, he faints, he bleeds in his members: what therefore you would do to Christ himself, do the same to his poor members: secondly, consider, that what you give to the poor, you do but lend to the Lord; there is nothing lost that is laid out this way. It may more properly be said, to be laid up, then laid out, for God will be your pay-Master, he is the poor mans surety, he will repay it; you are but Gods purse-bearers, neither is it any otherwise here, then if some great Gentleman should bid his seruant that attends on him, give a poor body six pence; the seruant doth no more then lay it out, being sure to receive it again of his Master: even so it is here, the Lord seems to say unto us, There's such an one wants, give him sixe-pence, supply his needs, let him haue what will serve his turn, and I will become thy pay-Master for it again. Yea, thirdly, in giuing to others you do but gratify yourselves, for hereby you become more blessed every way, as we haue shewed before. Therefore, as ever you would adorn, and beautify your profession, or inherit the former comforts: show yourselves rich in mercy and good works: which the better to do, you must fatten the root of mercy, which is charity, whereof mercy is but a branch, as hath been said: therefore begine with love, and as the Apostle saith, Consider one another to provoke to love and good works. Where there is true love, there will be good works. If therefore there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfil ye my ioy, Gods ioy, Christs ioy, all good Christians ioy, that ye be like-minded, having the same love, &c: not looking every man on his own things, but every man also on the things of others. Lastly, here's a word of Comfort to the merciful, they are every way blessed, and shall find favour with God and men. I, if I were sure, my mercy were a spiritual mercy, I could take comfort in it? For satisfaction to this doubt, look 1. to the motives of thy mercy, whether those arguments that move thee to show mercy be spiritual or not; where dost thou begin thy mercy? Dost thou, with the Macedonians, first, give thyself to God, and then give thy goods to the Saints, and others. 2 Cor. 8.5. The wisdom from above( saith Saint james) is first pure, and then full of mercy and good fruits: hast thou then a pure nature, and pure motives and reasons, showing mercy for Gods sake, for mercy sake, and vpon spiritual grounds, thy mercy is a spiritual mercy. 2. look to the extent of thy mercy, for spiritual mercy reacheth not only to kindred, friends, benefactors( if it go no further, it is but natural) but even to strangers, yea, to enemies it teacheth to pray for them that curse us, and to relieve those that would beggar us, and undo vs. 3. look to the object of thy mercy, which in spiritual mercy is especially the soul,( although it doth gladly relieve the body too) it is principally exercised in doing good to the better part of man by counseling, admonishing, comforting, being no less desirous to help others out of sin then out of debt. 4. look to the effect of thy mercy: doth it make thee more humble? then it is spiritual mercy, for that which is merely natural, renders men more proud and conceited, makes them seem to themselves jolly fellowes, so as that they boast of what they haue done, and think of having merited thereby some reward at the hand of Gods, whereas he that is spiritually merciful, finds matter of humiliation in his best works of this kind, condemns himself that he doth them so vncheerefully, so basely, so niggardly; as Nehemiah, when he had done his best this way, saw cause after all to implore, and sue for mercy. By these notes of distinction may you judge of the kind of your mercy, whether it be spiritual or not. But yet further. Many cannot take comfort of the mercy they show, because they come short in the acting and exercising of it: For 1. for the measure, it is but a little that I do this way? If thou show but a little mercy for want of affection, thou must judge thyself therefore, but if it be through want of ability onely, thou must remember what the Apostle saith to this, viz. that if there be first a willing mind, it is acceped according to that a man hath, and not according to that he hath not. Yea, but I do it doubtingly; I cannot tell whether I do well, and haue a ca●ling to do that which I do in bestowing my alms? This doubt must be satisfied by private conference, thou must propound thy particular cases to the judicious to be resolved by them. But what shall I do, when I know them to bee nought that seek to be relieved. If thou knowest them before hand to bee such thou oughtest to forbear to relieve ●hem, except it be in case extremity then demus tanquam homines, A. Gellius Seueca non tanquam homini▪ lets give as we are men ourselves not as to himselues being a bad and wicked man; In such case detur humanitati( as one speaks) we relieve not particular man, so much as the common nature of man in him. Yea, but I in showing mercy do it vncheerefully and grudgingly. Why yet if thou judge thyself for so doing; Solu. thou art accepted at second hand at least. And for thy help consider of the fore-mentioned motives mercy, and so break through al difficulties to the acting of it, and you shall find that exercise will facilitate and make it easy. As it is with a sword, which if a man but seldom pull out of the scabbard, it grows rusty through difuse, and can hardly bee pulled out with all a mans strength put to it: but draw it out often, it will come forth with ease; so likewise if a man draw out his soul but seldom to the needy and miserable, he shall find it hard to do, and difficult, his purse will not bee found a great while, when he should show mercy, and being found, it cannot be pulled out in hast, nor opened without some ado, and many matters will bee pretended for excuse, all which will bee prevented with often exercise: for here the more a man doth, the more he may, and the more he yet still desires to do, his affection will not fail, though his estate may. I show mercy sometimes, but I do it hollowly, there is in my mercy a spice of pride, ambition and vainglory; I blow a trumpet,& c? Yet cease not to do thy work, so long as thou forgetst not to be humbled, for thy failing in the manner. do as children use to do in working their samplars, they keep them as faire as they can, but if they be sullied in working, then they wash them, and make them clean again: so must we de●le in our deeds of mercy, do our best at them, and if it fall out that they bee sullied and defiled through pride, ambition, or the like; then go alone, and bewail it before God, and thy work shall be accepted, and thou rewarded. I could be content to do works of mercy, but people are so unthankful, that I am disheartened? Let not that hinder thee in thy course, but if there bee need, let them partake of thy mercy though never so unthankful. Luk. 6.35. This is to follow the example of our heavenly Father, who is good to the unthankful, kind to the unkind. Yea, but men will never be contented, satisfied, but are still trenching vpon me and clamouring against me, if I do not even more then I am able. For answer to this, thou must consult thine own occasions, thine own ability, and especially the Word of God; and if thou canst approve thyself to God and to thine own conscience, for having done thine utmost, thou must rest satisfied, yea, thou mayest safely bee comforted in assurance of the blessing here put vpon the merciful man, however the world take it, or men construe it; if they'l be masters of their tongues, be thou of thine ears, and there's an end. The thirteenth SERMON. MATTH. 5.7. Blessed are the merciful: for they shall receive mercy. THe former point concerning the blessedness of the merciful wee haue already dispatched. It remaines now to speak of our second point: They that show mercy shall receive mercy, he shall haue it repaid him in kind again. But wee'll take the point in more general terms look what seed men sow the same shall they reap, the same they brew, the same shall they drink, as they measure to others, it shall be meated to them again. The text restraynes it here to showing of mercy, but wee'll take it more largely, and so you shall see it proved, even in so many words, Prou. 22.8. He that soweth iniquity( saith Salomon) shall reap vanity. Ill seed yields but an ill crop. And Eliphaz his experience is proof enough of this point, job 4.8. even as I haue seen( saith he) they that pl●w iniquity, and sow wickednese reap the same. If men sow fitches, they may not, look to reap barley, if they sow barley, they must not think to reap wheat; but the same grain that a man soweth, the selfsame shall he reap again: in like sort, he that ploughs and sows wickedness, saith Eliphaz, shall reap iniquity and vanity. And this our saviour further sets forth under another comparison Math. 7.2. with what measure ye meet, it shall be measured to you again. This saying is faithful and true, and appliable both to God and man, here our saviour speaks of passages with man: but this speech is else-where applied by our saviour to that duty, which wee owe and perform to God, Mark. 4.24. Take heed, saith he, what you hear, with what measure ye meet, it shall be measured to you: And unto you that hear shall more be given. Thus you see the rule; Men shall haue as they bring, reap as they sow, haue their own measure returned them again. If I borrow a bushel of wheat, I must pay a bushel again, must I not? the same that was borrowed, the same must I pay both for quality and quantity, wheat for wheat, and bushel for bushel: And even so, men shall themselves bee dealt with, as they haue dealt with others. Instances, the Scripture affords us store of both kinds; And first for evil, Pharaoh sowed cruelty, and he reaped cruelty. He committed the males of Israel to the merciless waves, and himself with all his host were swallowed up by the read sea: He was busy in doing to death the Israelitish Children, and in like manner, had his own son together with all the first-borne of Egypt slain in a night. So likewlise Anidobezek, judge. 1.6.7. we haue there his own confession: Threescore and ten Kings( saith he) having their thumbs and their great toes cut off, gathered their meat under my table: as I haue done, so God hath requited me. God gave him his own measure in the same part, and in the same kind: for even his thumbs and great toes were in like manner cut off, vers. 6. So Agag 1 Sam. 15. toward the latter end, he sowed cruelty, and he reaped cruelty: for as thy sword( saith Samuel to him) hath made many women childless, so shall thy mother be childless among women. And Samuel hewed Agag in pieces before the Lord in Gilgal. Thus God payed him home in his own coin. And as in evil, so in good the rule holdeth, for blessed, saith our Text, are the merciful, 2 Sam. 9.3. for they shall receive mercy. Thus jonathan sowed mercy vpon david, and accordingly he reaped mercy, though not in person, yet in his posterity, for, Is there none left, saith he, of Ionathans children to whom I may do good for his fathers sake●; though I confess david was a little failing afterwards in his dealing with Mephibosheth. So Barzillai the Gileadite shewed kindness to david in his affliction, 2 Sam 19. neither was it lost, for when as himself through age and weakness was not so capable of Dauids kind offer, he pays it him nevertheless in his heir,& executor: So 2 King. 4. The good Shunamite comforts the Prophet, he again comforts her: he receives kindness from her: she interchangeably receives kindness from him. The like we see done in the widow of Sarepta 1 King. 17. And generally we shall observe it to be vndeniably true, that whether a man sow good seed or bad seed, the same he sows, the same he reaps. And there wants not good ground of reason for this, whether we look to God or man. First, from Gods own nature we may reason. God is 1. true, yea, truth itself; he is the measure and ground of truth; All his words are true and faithful. Now his Word is gone forth in both kinds, he hath both promised to those that do good, that it shall go well with them, they shall receive their own with advantage: and also he hath threatened evil to the works of iniquity, and that they shall receive their own measure. therefore both shall take place, for he hath said it: 2. God is both just and kind( and both these properties in God do call on him to reciprocate) he will not therefore be behind hand with any man, sith, it is a righteous thing with him to return like for like, both to the good and evil; with the merciful( saith the Psalmist) thou wilt wilt show thyself merciful, and with the froward thou wilt wrestle, Psal. 18.1. he will beate them with their own weapons, he will out-shoote them in their own bow. 3. he is wise,& first it stands with good wisdom, especially in a governor( such as Godis) to justify himself, to clear his own iustice, to stop the mouths of the malevolent, by being able to say, I haue used you no otherwise then you haue used others. Secondly, it is wisdom in God thus to do, for hereby his seruants shall bee encouraged to well-doing, when they shall bee assured that they shall reap as they sow, and that their labour is not in vain in the Lord. Secondly, if we turn our eyes from God to man, we shall see reason for the point. There are in every man these two things naturally( as wee may see in every child, who will pay back word for word, and blow for blow) namely imitation and retaliation. As face answers face in the water or glass, so doth the heart of a man to a man, saith Salomon. Like as if a man bring a frowning face to a glass, it will return him frowns for frowns: or if a man bring a smiling countenance thereto, the glass returns him the same that he brought. So heart answers heart,( saith the Wiseman) If a man show himself loving, kind, meek, and tender-hearted to others, God will so work the matter, that others shall show themselves like-affected to us: As on the contrary, if he show himself proud, false, revengeful unto others, he shall find others to prove so to him, and so heart shall answer heart. Now for the use of this point, it may serve for Instruction to us all, and that to look back vpon former times, and observe Gods proceedings with us, and the passages of his providence. Doth he afflict thee any way, or stir thee up aduersaries? labour to see God in all, and do not so much frette at the instrument of thy woe and affliction, as take notice of Gods hand, which is the principal in the matter, what ever the means be: learn then to get over all, and to see goodness in God, though it be of malice in men see iustice in him, though men deal never so unjustly with thee. For instance, dost thou meet with a lewd and untrusty seruant, that neglects thy business, or makes away thy goods, reflect vpon thyself, and say. It is even just with God it should be so: for such a seruant haue I been to others, or at leastwise to God, whom I haue served but slenderly, &c. Doth the Lord afflict thee with stubborn or unnatural children, say to thyself, haue not I been such a one, even obstinatē, undutiful, unthankful to my parents; if not, yet sure I haue been all this and more then this to my heavenly Father, doth God exercise thee with unkind kinsmen, unjust neighbours, &c; say with thyself: even thus and in this manner, haue I dealt with others, vntruely, unmercifully, vneuenly, and now behold the Lord brings it hom to me, suffers others to return me mine own measure. And thus must wee compose ourselves in our greatest perturbations, and by these and the like thoughts we shall so handle the matter, that we shall be able to pray amid all indignityes. Yea, but( me thinks I hear some say) if I had any what ill-deserued of these that mis-use and wrong me, I could the better bear it at their hands, but I never did them the least harm or injury, that they should serve me so. Solu. Grant that it be true that you speak, and that you haue not deserved amiss of those particular persons, that now bee your aduersaries without cause: but haue you not wronged and injuried some others in the same or the like kind? howsoever though you should not haue justly offended or wronged any man, yet you cannot deny but you haue wronged God, much more; here I am sure, you cannot wash your hands or stand vpon your justification, but must needs yield that you haue walked stubbornly and perversely against God; learn therefore, even of Adonibezek a Heathen, to aclowledge Gods righteousness in all his proceedings with you: As I haue done, saith he, so God hath requited me. Threescore and ten Kings having their thumbs and their great toes cut off, gathered their meate under my table. I made no better of them then dogges; and now behold, as I haue done to them, so is it done to me by others. It was not by the hand of those seventy kings, that he was so requited and served in his kind( for them he had by his cruelty disabled for such an enterprise) but God found out others to repay him, and to bring his own device vpon himself. And such is his dealing oftentimes with the sons of men, his hand finds them out in their sins, and he knows how to return them their own, which though it be sometimes injustice in the instrument; yet in him it is most just, of which we must take notice, and aclowledge with Ezra, Nehemiah, and others, that he afflicts us less then our sins deserve, and that it is the Lords mercy that we are not consumed. This will stop a mans mouth, and preserves him from freting, raging, and reviling the instruments of Gods displeasure in case wee be unjustly dealt with, and meet with hard measure from men. And thus for time past. Secondly for the future, this doctrine calls vpon all to sow good seed, that we may reap a good crop, and find answerable dealing from God and men. It is a point of best husbandry, so to do: for as he that sows pure seed, reaps the like again: so he that doth good shall receive accordingly. Now this instruction hath a twofold respect. 1. to God. 2. to man. As concerning God, true it is as david hath it, that our kindness extendeth not to him, yet is there a way whereby to find favour with, and interest ourselves into his mercy, as 1 by being faithful and upright in his work, according, to that of our saviour, mark 4. take heed what you hear; for with what measure ye meet, it shall be measured to you again. And to you that hear( aright and as you ought) shall be more given▪ So likewise by dealing kindly with God, that is, with his Saints, with his house, wee may make it sure that he will deal kindly with us and ours: as he did with david; he had but a purpose to build God an house, and for that the Lord promised to build an house for him in his posterity for ever: so if any shall show mercy to Gods people, God will not die in his debt, for with the merciful, he will show himself merciful, as on the other side, with the froward he will wrestle, Psal. 18. and Leuit. 26. If ye walk contrary unto me( saith the Lord) and will not harken unto me, Then will I also walk contrary and stubbornly against you, and will punish you yet seven times more for your sins: If men be froward, waspish and perverse toward him, he will bee as froward and perverse toward them for the hearts of them( in such wise he is pleased to express himself for our better understanding of him.) If we be to him kind and his, we shal find kindness, mercy and love from him; as on the contrary, if we be forward, God will satiate us with our own ways, and give us our fill of our own practices, as Salomon expresseth it, Prou. 14. The back slider in heart, saith he, shall bee filled with his own ways. If ye stop your ears to Gods calls and offers of grace, he also will bee as deaf to your suits and cries: If ye stiffen your necks against God, and make your harts hard against him, when he comes a begging to you, he also will shut his eyes, and stop his ears in your distresses, according to that, Prou. 1. Because I called, and you would not hear, I stretched out my hands unto you, but all to no purpose. Therefore shall ye call vpon me, but I will not answer, ye shall seek me early, but ye shall haue no answer: And thus shall you receive like for like, measure for measure, &c. Secondly, as in our dealings toward God, so also toward men, we may here learn to do by others, as we would that men should do by us: for ●uen here also the rule holds good, the same that men sow, the same shall they reap. This should be to us both a kerb to restrain us from euill-dealing with our neighbour, and a spur to excite us to good. 1. It should bee of force to with hold us from all unjust and indirect courses, for God will shape our estates according to our own patterns, and cause others to writ after our copies. Therefore, if thou wouldest not bee cozened by others: do not thou cousin or deceive any man: if thou wouldest not thyself be oppressed, oppress not another, use not any vngaine or unlawful courses: for if ye sow thistles, ye shall reap thistles, and according to your dealing with others, so shall it be dealt to you again. And 2 as it should restrain us from evil, so it should stir us up to the doing of good, even to show mercy, kindness and fidelity toward all sorts, with whom we converse and deal, forasmuch as, the selfsame measure shall bee returned us: if our measure bee copt-heapt, pressed down, and shaken together, and running over, the very same measure shall men return again into our bosoms. Thirdly, let us bee by this point instructed to submit to God in all the passages of his providence, and though it go cross with us, and wee fall into diverse afflictions, yet let this divine us in and restrain us from all murmuring against God, and distemper, sith it is in very righteousness that he afflicts us, we deserve it, wee need it; wee can never answer that objection of the Lord to Cain; If thou dost well, shalt thou not be accepted? but if thou dost ill, sin lies at the door. If we walk before the Lord in courses of mercy, of holinesse and of iustice, mercy and goodness shall follow us all the dayes of our lives: but, if we go in a course of sin& rebellion against God, he will bring it home to us, to our own doors, he will repay us to the utmost in full measure. Say, therefore, to thyself when thou art at any time under Gods hand; The Lord is righteous in all this, for I do but gather what I sowed, eat what I planted, drink what I brewed. God's just, God's just, neither haue I what to object against him, sith he hath onely paid me home in mine own coin, and meted me out mine own measure. And as when we suffer any affliction immediately from God; so in point of reuenge toward man, let the remembrance of this point prevail with us: Such a man hath done thee these and these wrongs, be not ouer-eager to be avenged, but content thyself to say as david in like case said of Saul by whom he was persecuted. He would not be drawn to stretch forth his own hand against him, though he wanted neither opportunity, nor the incitations of those that were about him to haue done it, but committed his cause to him that iudgeth righteously, and as for himself, he would not once defile his fingers with him( as we say.) Let wickedness proceed from the wicked, as saith the Prou. of the Ancients, but my hand shall not bee vpon thee. The Lord judge between me and thee, and the Lord avenge me of thee, but mine hand shall not be vpon thee: So let us in case of a wrong offered unto us, refer the matter to God: for what need we repay word for word, blow for blow; Let God alone with it he'll do't for us in best time and in best manner, we shall not need to trouble ourselves: yea, what we cannot do this way for ourselves, he both can and will do for us, for he is a public and general Magistrate to avenge us of our aduersaries, as he did david, who lost nothing by his forbearing of Saul when he had him in the cave, for what followed? Shortly after God cut off Saul in the battle by the hand of the philistines. And so for Nabal: david not being able to brook his churlish answer, went up with full intent to haue cut-off from Nabal all that pissed against a wall. But from this his bloody purpose he was happily hindered by the wise mediation of Abigail. Of which disappointment notwithstanding it never repented him, for God saved him that labour, and shortly after revenged him of that indignity vpon Nabal, timely and severely. Let us therefore bee advised hereby to committe ourselves and our wrongs to God by well-doing, he'll clear us, he'll right vs. I speak not this against using the remedy of Law, which in due time and manner may bee used, as hath been aforesaid, but to show that nothing must bee done by way of private reuenge: herein men must not bee their own carvers, but refer themselves wholly to God. And thus much by way of Instruction. In the second place, God hath here put a double message into our mouths, as you may read it, Esay 3.10. Esay 3.10. say unto the righteous, that it shall be well with him: for they shall eat the fruit of their doings: as again, woe unto the wicked, it shall be ill with him, for the reward of his hands shall be given him. First, then, here is a message of terror to the workers of iniquity, the reward of their hands shall be given to them: he that plants sour fruit, shall eat of it, God will recompense to every one, according to his ways: See what the Lord saith, Esay 33.1. Wo to thee that spoilest, and thou wast not spoyled, and hast dealt treacherously, and they dealt not treacherously with thee: when thou shalt cease to spoil, thou shalt be spoyled, and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee. This is the woe that shall be fall every hollow-hearted and unjust man, God shall return him craft for craft, treachery for treachery, spoiling for spoiling. And in showing this, the Scripture is very precise, doing us to know, how the Lord hath recompensed and punished wicked men, in the same kind that they haue sinned, in the same manner, in the same measure, in the same parts, in the same place, and at the same time. 1 For kind, we haue an example in Pharaoh, he drowned and slaughtered the males of Israel, and the Lord returned him drowning for drowning, slaughter for slaughter, as hath been said before. 2 For manner, we may see it in david, who, though he were a man after Gods own heart, and walked before God with a perfect heart, in all things, save onely in the matter of uriah, and for that sin of his, though, he bitterly bewailed it, and greatly repented for it, yet must he needs drink of his own cup, receive his own measure: for his treachery to uriah; Absolom shall come out of his own loins to depose him.( To say nothing of Achitophels persidious dealing with him) david sheds innocent blood, and blood will the Lord require of him: For, the sword shall never depart from his house: he defiles another mans wife, and his own wife shall be defiled in the sight of the sun. Here you see, the Lord returns him treachery for treachery, craft for craft, adultery for adultery, blood for blood. 3 For measure, the Lord observes a like proportion in his punishments, as we may red, Reu. 18.( to omit what the Prophets haue said to this purpose) Reward her, saith the angel, even as she rewarded you, yea, double, according to her works: in the cup which she hath filled, fill to her double, as if he should say, Babylon hath handled you but hardly, reward her now her own into her bosom, and so double, that is answer, second, and follow her doing, she hath dealt out to Gods people, single wickedness, single cruelty, single bloodshed; but she shall haue her own measure doubled, and redoubled vpon her, which shall be just in God, how ever it be unjust in the Ministers of his wrath. 4 For parts, God often punisheth that part which hath been most of all abused unto sin, as in jeroboam, who, for that he stretched out his hand to strike the man of God, had therefore his hand stricken and dried up, that he could not draw it in again. And as in the Law the Lord took order, that in case of wounding or maiming another, there should be eye for eye, tooth for tooth, hand for hand, foot for foot, and as any man had caused a blemish in his neighbour, so should it be done to him again: in like manner, God dealeth in his passages and proceedings with the sons of men. 5 For place, we may observe the same, that there, where men haue sinned, in the same place haue they smarted, as Ahab: he had made a field of blood in jezreel, where, by his means, innocent Naboth was brought to end, and in the selfsame place, did the Lord afterwards do execution vpon Ahab. God will hang him up in gibbets, as it were, there, where he before had done the murder. 6 Lastly, for the very time, the Lord doth often make choice of that time to punish, wherein the the offence hath been committed. The Iewes put Christ to death at the feast of the Passeouer, and at the same time of the year, when multitudes of Iewes were met together at jerusalem, for the celebration of the feast, the Romans came vpon them, and took away both them and their City. So in our own Chronicles, we red of a certain Noble-man( wee'll spare his name) in Richard the thirds time, who by indirect means, and illegal courses, had fetched off heads of many great men: But afterwards himself met with the same measure: for, within a few yeeres, the same time of the year, the same day of the month, yea, the same time of the day( as near as could be guessed) he had his own head taken off, by the same illegal course. And thus wee see in all these respects, the iustice of Gods proceedings with euill-doers; therefore say to the wicked, speak it from me, saith the Lord, It shall be ill with him, for the reward of his hands shall be given him, and when he hath made an end, God and man will begin to repay him. Why, but is there then no way left for such an one to escape, no pardon to be obtained? Yes, but then you must, 1. begin with God, make peace with him, get him to reverse and retract what he hath purposed against you, by confessing, bewailing, and hearty repenting of your sin, so shall you get pardon: 2. stay not here, but go to the person whom thou hast offended, craftily coozened, or otherwise wronged, confess it to him,( if time and place serve) make him amends, crave his mediation for thee, to God,( as Daniel confessed nabuchadnezzar, to break off his sins by righteousness, &c.) And thus, if we return first to God, and then to man; there is way to escape, but, else, no means to avoid the like measure. Lastly, here is a word of comfort for those that haue sown good seed, there is not a prayer, not a sigh, not a tear, not an alms of theirs that shall be lost, or butted, but this good seed shall take roote downward, and bring forth fruit upward, and that in abundance. For God is not unmindful, that he should forget your labour of love, your patience of hope, &c. No, but say ye to the righteous, it shall be well with them, for, they shall eat the fruit of their doings, Isay 3.16. Haue we then pitied others in their distresses, bled in their wounds, prayed for them as for ourselves, we shall receive from the Lord one for another; pitty for pitty, prayer for prayer, kindness for kindness, truth for truth, and that with advantage too, in due time, in the same kind, in the same manner, in the same measure, &c. with observation of all circumstances: For, as in distributive iustice, so also in showing of mercy, the Lord will not suffer us to bs unpaid. Only, I cannot say, that the good mentioned shall be required to the selfsame person that did it, not by the same party that received it; but, this I say, if Barzillai be not requited in his own person, yet he shall be in his son Chimham: or if jonathan live not to receive kindness from david, yet Mephibosheth shall, and that's as good: Secondly, if the same that received mercy from us, be not able to requited it, others shall; or if others should not, yet God certainly will, and let this comfort vs. And as for each particular Christian here's comfort: so for the whole Church in general. As yet indeed the Church malignant, triumphs and insults over the people of God, and doth even revel in their ruins, but this cannot hold, there will be a change. You know the doom denounced vpon Gods enemies, Reu. 13. he that leadeth into captivity, shall go into captivity: he that killeth with the sword, must be killed with the sword. Lo, here is the patience and the faith of the Saints, &c. Blessed are the merciful, for they shall receive mercy. merciful men are therefore happy men: For this very reason, because they shall obtain mercy. The point from hence is clear. That it is a blessed thing to find and receive mercy in time of need. And this is true whether we understand it of mans mercy, or of Gods mercy, still, it is a blessed thing to meet with mercy. This is that which Salomon tells us, Prou. 14.21, 22. Happy is he that hath mercy on the poor; and why happy? For mercy and truth shall be to them that devise good, verse 22. So Psal. 41. God promiseth mercy to the merciful, as a main part of their happiness; Blessed is he that considereth the poor and needy: and wherein is he so blessed? the Lord, saith david, will deliver him in time of trouble, and yet again, the Lord will strengthen him vpon the bed of languishing, the Lord will make all his bed in his sickness, verse 1. and 3. And as God promiseth mercy as a special happiness; So Paul praies for it in the behalf of Onesiphorus, 2 Tim. 1. The Lord, saith he, give mercy to the house of Onesiphorus, for he oft refreshed me, and was not ashamed of my chain, &c. The Lord grant unto him, tbat he may find mercy of the Lord in that day. Thus the Apostle prays for Onesiphorus,( whilst he was yet alive, not when he was dead, as the jesuits would haue it) and he praies that God would show him mercy in that day, namely, in the day of extremity, when he should haue most need of it, when mercy would be mercy indeed, then to show him mercy. Thus we haue God promising it, and the Apostle praying for it, and therefore it is doubtless a special happiness, to receive mercy in time of need. We may see the truth of it also, if wee look but to the contrary: For it is denounced as an heavy iudgement, not to be pitied in a time of extremity, Ierem. 13. For, who shall haue pitty on thee, O jerusalem! or who shall bemoan thee? or who shall go aside to ask how thou dost? So Ierem. 22. Thus saith the Lord, concerning jehoiakim, the son of josiah, King of judah, they shall not lament for him, saying, Ah my brother, or ah sister; they shall not lament for him, saying, Ah Lord, or ah his glory, but he shall be butted as a beast, with the burial of an ass. If now it be a misery to be vnpittied, vnlamented, it must needs be a blessed thing to receive mercy. And the reason hereof is, first, because mercy, as the case now stands with us, is a needful thing, for that we are become extremely miserable. Before man fell, he was as the Angells, and needed it not from man, but it is become necessary unto us, as now considered. Mercy, as it is needful, so it is profitable, for it prevents many miseries, or sweetens them, or helps to support us under them, who otherwise should be ready to fret or faint under them: besides, that it keeps off many a temptation, and deos us many more good offices, but I cannot stand to enlarge it. For use hereof, is it so, that to receive mercy when there is need, is such an happiness? Let us all be instructed, first, to make ourselves capable of mercy. You haue heard the way, show mercy, and you shall obtain mercy, pitty others, and you shall be pitied yourselves, sow and you shall assuredly reap mercy with men, and mercy also with God, which is the thing here chiefly intended. That therefore you may become capable of his mercy: first, you must fall out with your sins, for there's no talk of mercy, till you first be cruel to your sins, Prou. 28.13. He that confesseth and forsaketh his sins, shall find mercy. he that doth so fall out with his sins, and with himself for them, that he can bee content to confess them with grief, and utterly to forsake and abandon them all, gross sins in his practise, and smaller sins in allowance, this is the man that shall receive mercy from the Lord: But if a man go on in a course of sin against God, adding drunkenness to thirst, and being carried with a strong affection toward iniquity, is resolved to satisfy his own corrupt desires, whatever come of it, for such a one there is no mercy, but a fearful expectation of vengeance from the Lord, as is to be seen, Deut. 29. where the Lord threateneth every such obstinate one, who, when he heareth the words of the curse, shall bless himself in his heart, saying, I shall haue peace, though I walk in the stubbornness of mine own heart, so adding drunkenness to thirst, the Lord will not spare such a one, but then the anger of the Lord, and his iealousy shall smoke against that man, &c. Here's then the first thing to be done, by him that will haue mercy, he must fall out with his sins, and be content to part with them all, those that are gross, and foul sins in action, and even the lesser, and vnauoydable infirmities in affection. Secondly, he that would haue mercy, must make himself miserable: For, God doth show mercy to none but such as are poor, naked, helpless, hopeless, fatherless: For, with thee, the fatherless findeth mercy, Hos. 1● saith the Prophet. Here then, in seeking mercy from the Lord, we must do as beggars use to do, when they would get something: they will not stand to tell you how much money they haue in their purse, or how strong and lusty they are, or the like, but you shall hear a long relation of their wants, and of their sores, the better to move you to mercy and compassion: So likewise, if you would obtain mercy at Gods hands, you must make known your misery, and let him understand from your own confession, how wretched, yea, miserable, yea, how utterly undone you are, unless he show mercy. Thirdly, go to Gods Mercy-Seat, that you may receive mercy in time of need, and go boldly to his throne of grace, as the Apostle exhorteh●, Hebrewes 4. ult. There's Christ our Mercy-Seat, in his name we may boldly pray for mercy, and safely expect to find grace to help in time of need. Encourage thyself therefore in him, and say, Shall every child fly to the mercy of his father, every beast to the mercy of his Master every malefactor to the mercy of the judge, and shall not I fly with confidence to the mercy of my God, that is so endless, boundless, matchless, and every way infinite? Fourthly, cast yourselves on the mercy of God in Christ, stay yourselves thereupon, and say, though men cannot help me, though Angells cannot help, no, nor any other creature, yet God surely can. Therefore to him I'll go, at his feet I'll lye, yea, there I'll die. Nothing can save me, but his mercy alone, therefore here I'll stick, here I'll stand, I haue set down not to depart without it. Thus put yourselves wholly vpon the mercy of God, and this will interest you into his mercy, and make you become capable thereof. And this is our first instruction. The second follows. Is it so great an happiness to receive mercy in time of need? Let us hereby then learn to show ourselves sensible of such mercy as God hath vouchsafed unto us in our greatest misery, and thankful for the same in time of distress, we can be sensible enough of what we suffer, and therefore we are still for the most part puling and whining, and full of complaints in such a case: wherereas on the other side, wee take little or no notice at all, of mercies and benefits bestowed vpon us, by the Lord, to be moved thereby to thankfulness. But let us be instructed to take notice of comforts, as well as crosses, and to see as well what blessings we haue, as what we want. When thou art sick, and ill at ease in one part, aclowledge it a mercy, that thou art not so in all: So when thou art afflicted in thy children, 'tis a mercy thou art not at the same crushed in thine estate: If God deprive thee of health, yet 'tis a mercy that thou hast a fire to warm thee, a bed to refresh thee, friends to visit thee, and the like. learn now to see mercies, as well as crosses, and so find matter of praise in thy deepest distress. Lastly, here's comfort in this point to all Gods children, who are therefore happy, because they shall receive mercy from God, mercy from men, mercy in life, mercy in death, mercy after death; in that day God will show them mercy; as Paul prayed for Onesiphorus, then when mercy will be mercy indeed, then, when one would give all the world( if he had it) for mercy, or endure a thousand yeeres torment, for the least drop of mercy, even in that day shall they find mercy with the Lord. Comfort yourselves therefore herein, and say, True it is, I find little mercy from men, little help or pity from the world, yet here's my comfort, in heaven there's mercy to be found, and God is full of compassion: he hath said, I shall haue mercy, I believe it, and expect it, sith he hath said it. Let my case be now never so miserable, my sins never so many and great, his mercy shall swallow up my sins, dry up my tears, &c. and this is that shall sustain me. The fourteenth SERMON. MATTH. 5.8. Blessed are the pure in heart, for they shall see God. HEre we haue now another step to happiness. Blessed are the pure, &c. It contains two things: First, a point: The pure in heart are blessed: Secondly, the proof thereof, For they shall see God: In the whole we haue three lessons, or propositions laid down unto us: First, that upright men are happy men: Secondly, that the pure and upright shall see God: Thirdly, that upright persons are therefore happy, because they shall see God: As to the first of these, before we go further, it shall be needful, to speak somewhat, for the opening of the terms: And, first, what is meant by heart in this place, when he saith, Blessed are the pure in heart? Heart is here put for the whole inside of a man, but especially for the will( his fountain of all moral actions) the seat whereof is the heart. By purity here, we are to understand thus much; a freedom from all foreign and base mixtures: For, that is properly called pure, which is suitable to itself, without false or bad mixtures. every mixture impures not a thing, Vide Saluam. de bonit. vitae Christ. Con●lus. secunda, nec non de simplicitat. vit. Christ. per tot. but when it is mingled with that that is base then itself. For instance; Rye mingled with Wheate loseth nothing of it's purity, because it is mingled with a better thing, but, if it be mixed with chaff, or if it be smuch'd, or corrupted, it hath lost it's pureness. So silver is not abased any whit by being mingled with gold, but, if it be mixed with dross, or something worse then itself, it thereupon becometh impure: So the heart of man( which is here made the seat of purity) is not abased, but advanced rather, by being mingled with God, with grace, with things spiritual( which are all better then man) but when it mingles with sin, with corruption, with the creatures( things lower and meaner then itself) it becomes impure. The pure in heart then is such an one, as keeps himself free from being corrupted with those things that do abase and dishonour man. In a word, he is pure in heart, that is sincere, upright, and plaine-hearted, as this word is expounded by one of Iobs friends, job 8.6. If thou wert pure and upright, surely, now he would awake for thee. There the upright man is said to be pure: So the Apostle, 2 Cor. 1.12. puts simplicity and godly sincerity together, noting thereby; that he is simplo and pure that is sincere and upright. Now there is a two-fold pureness: first legal: second evangelical. The purity of the Law, is a freedom from all sin, a perfect conformity to Gods whole will, when a man doth all that God requires at his hands: Secondly, the purity of the Gospel is that whereby a man( though he cannot be free from all sin, yet) keeps himself from the reign of all sin, and especially of that sin that breaks the new covenant, hypocrisy, and though he cannot do all that God bids, yet he is sincere in that he does, and he aims at all Gods Commandements, he is willing to please God in all things, and doth accordingly endeavour it. And this is that which is here called purity of heart, and hath the blessing put vpon it by our saviour: a main part whereof, is, that they shall see GOD: Here they shall see him by the light of grace, hereafter by the light of glory: They shall not see him in himself( as he is in his essence) but so to speak, his second-felfe, namely, in his attributes, works, ordinances, comforts, and so as none but the pure in heart can see him, shall they see him here, and hereafter in another manner, at least in another measure then here can be attained unto. But hitherto by way of explication of the terms, let us come to the point, which is, that every true-hearted and upright man, is a blessed man: First, for this, besides, our saviours Testimony here, we haue the testimony of God, in other Scriptures, as, Psalm. 32.2. Blessed is the man, to whom God imputeth not sin, and in whose spirit there is no guile. Behold, here is a description of a pure and upright man, together with his happiness: he is pronounced blessed by Gods own mouth. So likewise, psalm 119.1. Blessed are they that are perfect( or upright) in the way, that walk in the Law of the Lord. A plain description of men pure of heart, who are therefore said to be blessed. Blessed such a one is, in a double respect. First, priuatiuely: Secondly, positively: For, first he is free from that plague of all plagues, hypocrisy, which, first, in it's own nature is a most desperate sin, a deadly disease: For, it smites at the vital parts of a man: and first it eats out all life, all goodness out of the will, for no man is an hypocrite, but he is willingly so: Secondly, it proceeds from thence to the understanding, and puts out the eyes of the mind, the light of the soul: at first indeed, he hath so much light, as to see himself to be an hypocrite, but afterwards his light is darkened( after he hath long traded in this sin) and he becomes a selfe-deceiuer: Thirdly, natural conscience is by hypocrisy deadened, and seared: Fourthly, it eats out all good affection out of the heart. And thus hypocrisy is a rottenness at the core, leaven in the midst, poison in the fountain. It corrupts the heart, from whence it diffuseth itself, as it were, thorough all the veins of the whole conversation. This is the mischief that comes to a man by hypocrisy. Now pureness prevents all this, and as a precious and sovereign preservative, it keeps the heart from being done to death by hypocrisy: Secondly, as it is in it own nature deadly, so it is no less dangerous in it's effects and consequents; it being very hard to be cured. For first, a man that is under the power of hypocrisy, cannot easily discern it in himself, and although at first, haply, he had himself in some suspect, yet afterwards, he becomes altogether blinded: Secondly, if he do discern his disease, yet he is not willing to be cured. It fares with such an one as with a beggar, or some common rogue, who, though he know himself to haue a soare about him, yet he is not any way willing to haue it healed, because it is his plough, it is his trade of life: So here. Hence is it, that he will not repair to the wise for cure, he will not discover his disease unto the physician, he will not tell him where it lies, for he is abashed at it; hypocrisy being a shameful sin, as is easy to see, in this, that no man can endure to be called hypocrite, or dissembler, he can abide to be called any thing, rather then that: 3. If he should show himself willing to be cured, yet he will not be drawn to use the means: or if he do use means, yet such is the nature of hypocrisy, as that it turns the medicine into poison, and abuseth religion to the feeding of the humour, to the destruction of the soul. hypocrisy being then such a disease as hath been described, so deadly and pernicious, and so hard to bee healed, it must needs follow, that the pure in heart must be in this respect happy, that he is freed from hypocrisy. Secondly, the pure in heart is also positively happy, and truly intersted into all blessedness. For, so much as any one hath of truth and uprightness, so much he hath of God, and of his Image. By sincerity and truth, we become to be in league with God, he smites a covenant with such, Gen. 17.1.2. walk before me, and be upright, and I will make my covenant between me and thee, &c. The comfort of all the Scriptures, right to all the creatures, benefit of all the ordinances belongs to the upright; yea, God delights in such as are true of heart. And as sincerity commends a mans person to God; so all his services too: for if he bee upright in the main, though he fail very much in the matter or manner of his service, the Lord will accept it: he takes uprightness in full payment of the whole debt, which though a man bee not able to discharge, yet, if he pay what he doth pay, and what he is able to pay in currant money, he'll take it, david is said to haue been perfect before the Lord, and to haue done after Gods own heart in all things, save onely in the matter of uriah. And yet we know that david had many great failings besides that matter of uriah, but the Lord made no reckoning of any of them, because they were committed against the general purpose of his heart: yea, to all the former benefits of uprightness we may add that it strengtheners a man against all temptations and fiery darts of the devill. For, when he roars vpon a poor soul, and says: Thou a Christian? thou go to heaven? thou labourest with these and these vices and corruptions, and that service which thou dost to God, is poor and slender. True, saith the upright person, I cannot deny but I go clogged with many corruptions, laden with many lusts, full of frailties and infirmities, but I disclaim them all, I am weary of them, I bewail them, I endeavour to out-grow them. And for holy duties, I cannot deny but that I omit them often, and at best, do but bungle at them, but yet I would do better, and it grieves me that I cannot perform better service to the Lord. And the conscience of this carries a man through all trials, and makes him reign, as it were, over all temptations of Satan, as you may further see in the example of Hezekiah, who being now cast vpon his sick-bed, and having received from Gods mouth a message of death, was yet comforted in the remenbrance of this, that he had walked before the Lord with an upright heart. It was not his crown, 'twere not his Titles, 'twas not his sceptre, 'twas not his kingdom, that then stood him in any stead, but this, that he could be able to say; He had been upright with his God. For this is it indeed that holds up the head of a faithful Christian in all his trials and temptations, that he hath been sincere and true of heart in his whole course. So that it must needs be granted a very great happiness, to be pure of heart, whether we respect the evils from which it frees a man, or the blessings and comforts whereof it doth possess him. Is it so that every upright man is blessed a man? Let it serve then in the first place to discover the utter unhappiness and misery of all such as are hypocrites and dissemblers: for if upright men be happy men, then this inference is sound on the other side, that guileful, rotten, hollow-hearted persons are every are every way miserable and accursed; the same God that here puts the blessing on the pure in hart, doth al under one pronounce a curse vpon the hollow of hart, where before we go further, it shall be necessary to set down, what is hypocrisy( for every man studiously thursts from himself this imputation. hypocrisy what? ) hypocrisy therefore is nothing else, but the profession of religion for false ends and by-respects. And it is compounded of these two things. 1. an affectation of the name of Religion. 2. a disaffection to the thing, whereof it so much affects the name. 2 part●. For that's always in hypocrisy, it would seem, but not be religious, it disapproues& dislikes of that inwardly, which yet it affects to seem outwardly: 3 signs out of Matth. 23. for no man is an hypocrite but willingly. Thus you see what hypocrisy is, and what are the parts of it. Now for the signs, they are many, but that I may not clog your memories with a multitude, take that one place, Matth. 23. where you shall find our saviour throughout the greatest part of the chapter describing an hypocrite, by his signs. Matth. 23. opened. And first saith he, they say but do not. ver. 3. All that they bid you observe, that observe and do, but do not ye after their works, for they say, and do not. The hypocrite is all in words, he talks( saith Christ) but he does not; he makes a faire flourish, and great protestations of his uprightness and love of goodness, but he doth nothing. He is nothing but leaves, shows, he is all in profession, in protestation, but nothing besides: whereas true goodness is always real and substantial. A man that's truly sincere makes profession indeed,( for he knows himself bound to it, and that true grace will not be hide) but he will do more then profess, he'll practise too: but the hypocrite contents himself to talk of religion, being utterly unacquainted with the power and practise thereof. A second note of an hypocrite there set down by our saviour, is, that he is unmerciful, verse 4. They bind heavy burdens and grievous to be born, and lay them vpon other mens shoulders, but themselves will not move them with one of their fingers. The hypocrite is very severe and strict in prescribing to other men, but partial and favourable to himself. He presseth other mens sins home, every moat's a beam and every small offence is made a mountain. He is very large in describing other mens duties, and in charging them with what they must do, they must be thus merciful, humble, patient, meek, &c. But in prescribing to himself, he is ouer-sparing and indulgent, when he is to speak of his own duty: his beams shall be but moats, and foul faults made matters of nothing, whereas on the contrary, upright men are very merciful to others, but most severe against themselves, they can spare others in that, wherein themselves they will not spare. In the third place, an hypocrite does all he doth, to be seen of men, he is ambitious, vainglorious, he seeks the setting up of himself, and not of God, verse 5. All their works they do( saith our saviour there) to be seen of men. All their prayers, men must know of them, all their alms, the world must hear of them. In a word, he sets not up God, but studies himself, and how to advance his own honour, credit and reputation among men. Whereas the upright man( though he hath respect to the maintenance of his own credit and good name amongst men, yet) he principally looks at Gods honour in all, and so Gods glory may be set forth& advanced, he cares not though himself be never so much abased and vilified, and therefore his devout services are done in secret, he prays in his closet, where no eye beholds him, but Gods; and in giuing of alms, his left hand shall not know what the right hand doth. Fourthly, the hypocrite sets a stint to himself in holy duties, and in his obedience, thus far he resolves to go and no further, and then every man else must keep his place, otherwise it is no bargain: if any one go faster then he, he goes too fast; as on the other side, if any one come short of himself, he is nobody: he must measure every mans place by his own, and no man must be better then he in the company, vers 6. they love the uppermost rooms at feasts, and the chief places in the Synagogues, and greetings in the markets, and to bee called Rabbi, saith our saviour. He must bee the teacher, the Rabbi, he must rule the roast, else 'tis no talking: whereas now the upright person is of another mind, he doth as he may in Gods service, and where he is wounded, or comes short of what he should be, he would haue others make so much more hast, and do God better service than he can do any; he is glad that any man can do his masters business better than himself. Fifthly, the hypocrite perverts all religion, and hath always an aim, in whatsoever he does this way, at his own private gain and advantage, he makes long prayers, but then widows houses must pay for it, he devours widows houses( saith our saviour) that's his aim, but he doth it under pretence of long prayers, verse 14. he hath ever a private aim in his devotion, and another man must bear the charge of it. Whereas now the plaine-hearted man doth duty for duties sake, without any such by-respects to himself, he serves God out of love; the hypocrite comes to Church, prays and does other good duties, but he shoots still at his own gain, at his own ease, at his own credite, or some such other worldly respect. In the sixth place, an hypocrite is described to bee such a one as is most meddling where he should not, and there least of all taken up, where he should be most busied and employed, vers. 15. ye compass sea and land, saith he, to make one Proselyte. Their business as yet( the passages to the Gentiles not yet opened) lay in jury, but as if there were nothing to do at home, they were fetching in proselytes by sea and land. Here then is one sign of an unsound heart, his business altogether without doors; he is ever most busy in other mens houses, in other mens callings, in other mens harts, in other mens ways, when his own in the mean while he lets alone, and suffers it to lie neglected; whereas the upright person is ever busiest at home▪ he is careful to do his own work, to bear his own fruit, he hath little mind or leisure to bee doing with others. The next note of an hypocrite here set down by our saviour is, that he is alway partial in his obedience, some duties with him shall be no duties, and some sins no s●●nes, vers. 16. ye say, whosoever shall swear by the Temple; It is nothing, but whosoever shall swear by the gold of the Temple, he is an offeder. And again, whosoever sweareth by the Altar, it is nothing, but whosoever sweareth by the Gift that is vpon the Altar, he is guilty. Thus the hypocrite is partial, and will pick and choose what he will do in Gods service; This shall be a duty with him, and this not: this shall be a fault, and that not. If it stand with his gain, ease, credit, that he is commanded to do, it shall be done: but if it cross him in these, he will not aclowledge a duty: whereas on the other side, the upright man is entire in his obedience, he extends his obedience, as far as the law goes: what God saith is a sin, he looks vpon it, as a sin; what God commands or commends unto him as a duty, he well likes and approves of it for a duty, and desires to become in all things conformable to the whole Word and will of God. Eightly, the hypocrite, as he is partial in his service to God, something he will do, and some things not; so also is he preposterous in his obedience; lighter matters do most of all busy him, when things of far greater importance he stands not on, ver. 23. ye tithe mint anisse and cumin( saith our saviour) and haue omitted the weighter matters of the law, iudgement, mercy, and faith, &c. ye strain at a gnat, and yet swallow a camel. Thus the hypocrite makes much ado about smaller duties and sins, but flipsouer great ones; in smallest matters he is urgent, in greatest negligent. Contrarily, the upright Christian does his things in order, he makes the Word his rule in all; that which God commands most, he is most busy about, as mercy, Iudgement, and such like real duties; In short, he makes most ado about the greatest, least about the least, though some about all. The hypocrite( in the ninth place) is still for the out-side, ye make clean the out-side of the cup and of the platter,( verse 25.) but within, they are full of extortion and excess. And to the same purpose i● is that our saviour, verse 27. compares them to whited sepulchers, which indeed appear beautiful outward. A tomb, you know, is the fairest and finest place in all the Church to look vpon, but if you open and bowel it, within you shall find it full of dead mens bones, and of all uncleanness, rottenness and stench: even so ye also, saith our saviour, outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. An hypocrite is a mere picture, a carcase of a Christian: for whatsoever painted shows he makes, within he is full of rapine, extortion, guile and all manner of abomination: his heart is his worst piece, and you see the best of him in his outward behaviour: whereas now with the upright man it is clean contrary, he is better inwardly then he makes show for, his heart is the best piece of him, he is willing to do more then he can do, his will is ever better then his hand, he desires to leave more sin, to do more duty yet, dwells most of all vpon the government of his heart, the wel-ordering of his insight watcheth over his dreams, looks to the first motions of sin: the hypocrite on the other side doth more duty than he loues, leaves more sins then he hates, makes no conscience of his thoughts of his heart: but so he can carry a faire out-side, he cares for no more. Lastly, an hypocrite hath this mark given him by our saviour, that he cannot brook a faithful ministry, especially, the present ministry. Oh, say they, if wee had been in the dayes of our fathers, if we had lived in the times of the ancient Prophets, &c; vers. 30. Thus hypocrites are always disliking the present, and putting off all with wishes and woulds, oh, if he had lived under such a mans ministry, he would haue done wonders▪ In the mean time, he makes no good use of the present, but is ever snarling and quarreling rather with his own faithful pastor, that deals plainly and soundly with his soul. On the contrary, he that is upright of heart, is careful to improve the present opportunities, and to make all good use of the present ministry, the last Sermon to him is ever the best; the word is alway fresh to him, and no minister gives him better content, then he that rifles most into his soul, and finds him out in all his haltings and hypocrisies. And thus you haue seen the marks of an hypocrite delivered by the judge himself. Now that which I haue here to entreat of you, and to obaine of myself, use for exauation. is, that you would everyone examine his own soul, and feel his own pulse, how it beats this way. The work we press you to, is necessary, the difference between a dissembler and a sincere Christian is wide, the issue different; for here to err is to die, and to doubt is little better then death: Bee advised therefore, and entrated to hang no longer in suspense, but by setting vpon this work of examination to put it out of al question, whether you be upright, and pure in heart, or hypocrites and dissemblers, that's to say, whether you be blessed or cursed Oh but you'll say, 'tis a troublesone piece of work to put ourselves thus vpon the trial? To the flesh indeed it is troublesone, but not to the spirit: but grant you meet with trouble in the doing of it, yet the gain is great, and will pay for all; for whereas all knowledge is sweet to a man, the knowledge of a mans self( which is gotten chiefly by examination is most sweet. But some man may haply think it a thing altogether impossible, to know the heart which is so deep and deceitful. Why but yet deem it not impossible, so long as wee haue the Word to try ourselves by, God that gave distinctive notes of old to discern between leprosy and leprosy, and also instructed his people, how to discern between false and true Oracles, as they were uttered by the Prophets, hath also shewed us in his holy Word, marks and meere-stones, whereby to put a difference between those that are false and true of heart. Here then, if any demand how he may be able to judge of himself, sith there is none but hath hypocrisy in him more or less; besides that, every man is born an hypocrite( for of this sin as also of all others, we haue the seeds in our natures) I answer, the question must bee, not whether you haue hypocrisy in you, for that you may be sure of, but how you may know whether hypocrisy be in its reign and ruff in you, or whether it be subdued, disallowed and mortified? This you shall best understand by your own practise; for if you discern hypocrisy in your self, and detest it, disavow it, bewail it, labour against it, sure it reigns not in you; and that in general: Psal. 36. opened. signs of reigning hypocrisy. particularly see what david Psal. 36. there you may find the notes of an hypocrite in state, as we say. The Psalmist sets him forth there with respect 1. to persons 2. things. The transgression of the wicked saith within my heart, saith david, that there is no fear of God before his eye. s. As if he should say: what ever the wicked man pretends to be, or thinks of himself, my conscience tells me that there is no goodness in him. Yea, but how doth the Prophet make that good? why 1. for persons, he flattereth himself, saith he, in his own eyes, until his iniquity be found to be hateful, vers. 2. he doth what he can to hid himself from God, more he desires to hid himself from man, but most of all from himself. When his sins at any time come to his sight, he would fain hid them, he would be in with himself howsoever, and gladly hid himself from himself, and from his own conscience. he would fain bear himself in hand, that he is both upright and happy, when indeed 'tis neither so nor so. This is the guise of a man that's under the power of hypocrisy, in whom hypocrisy rules and reigns. Contrarily, the upright man, he in whom hypocrisy is subdued, is ever sifting and searching into the estate of his soul, he fears always, and holds himself suspect and iealously, and therfore doth what he can to understand himself how it is with him, and what case he stands in. Am I sound? am I right? Is all well with me? do I perform all my services on right motives, and in a right manner? And thus he is ever gazing and searching into his own heart and ways, putting himself often vpon the trial, which to do the hypocrite can least of all endure. Secondly, as he is at pains to cousin himself, so he goes about to deceive others too, ver. 3. The words of his mouth are iniquity and deceit, he would fain haue all things seem faire and clean before men, and therefore gives goodly words, which Salomon compares to a potsherd covered over with silver dross, Prou. 26. Burning lips and a wicked heart are like a potsherd covered with silver dross: the out-side is faire and specious, but the in-side is a vile potsherd, and such, saith Salomon, are the words of him that dissembleth with his lips, and layeth up deceit within him, when he speaks faire beleeue him not, for there are seven abominations in his heart. But yet to keep all faire and streight among men, and to make others beleeue he is white, when he's black, he guilds over his words, and▪ to cover his sin from mens eyes, he pleads for it, and whets his wits, and makes use of all his eloquence to colour and cover his evil courses, to make his sin to seem no sin, and to make his good parts or deeds seem extraordinary good: whereas the upright man is of another mind and disposition, convince him of a sin, he'll yield, show him a duty, he'l do't, so far as he is sincere. Thus the Hypocrite stands described by persons, himself, and others. Now for things, the Prophet shows how he stands affencted, 1. toward goodness. 2. toward badness. In point of goodness. 1. he hath left off to be wise, he stints himself in his knowledge, he is come to his growth therein, some things he knows, and of some he is willingly ignorant, as saith the Apostle, he hides himself from the light, according to that of our saviour in the gospel, he that doth evil hates the light, John 3. lest his works should be discovered: Contrarily, the upright person hath never light enough, but labours more and more to be convinced of sin, to be acquainted with duty; yea, his desire is to find out new duties, new truths, new faults, and for that end he searcheth diligently into Gods Word, and his own heart, that he may the better know both himself and his duty. Secondly, the hypocrite, as he hath left off to bee wise, so he ceaseth to do good, saith the Psalmist, he stints himself in practical duties; this shall be a fault with him, but not that; this a duty, but not the other: he not will shun all sins, he will not know all truths, he will not do all duties, but onely such as will stand with his ease, safety, profit, credit, and the like. Contrarily, the upright person is' still pressing on toward the mark, striving ever to conquer more corruptions, to do more duties, &c: unless it be in case of desertion, as shall be said hereafter. And thus the hypocrite is differenced from an upright man in his goodness. Next for point of badness, the Prophet goes on and tells vs. 1. that the hypocrite deviseth mischief vpon his bed, ver. 4. He makes no conscience at all of his thoughts, or of such faults as he can commit privately, and conceal from the World, and therefore he plots his businesses vpon his bed, he casts them into an art, and method, and devises a course how to carry his wickedness smooth away. On the contrary side, the upright person though he fall sometimes into this or that sin, yet it is not premeditated, 'tis not in could blood, as we say, that he offendeth God, at least he doth not project or contrive a way o sin▪ nor yet secure himself in evil, because it was done in the dark, or committed in secret, but having his eye always vpon God, he is the same in all places and times, cleaving to God with full purpose of heart; and if he fall into some one sin, it is altogether against his main bent, and resolution in the main. Secondly, an hypocrite sets himself in a way that is not good, ver. 4. he stiffens himself in a course of ungodliness, you shall not get him off from the bottom whereon he is set, for he stands resolved, this sin fits my turn, serves my ends, therefore I cannot, I will not leave it. And that he may not seem to be mad without reason, he finds out false arguments, whereby to make himself and others also beleeue( if possible) that such and such things are no sins; whereas on the other side, the upright Christian never sets down any such conclusion with himself, nor knows he to dispense with any sin, to live in it as hypocrites do, but strengtheners and settles himself in good courses, and if at any time he take a fall, he rises again, and renews his covenant; well, now I'll leave this sin, now I'll no longer omit this holy duty, &c. Lastly, he abhors not evil, saith david: An hypocrite may forbear to commit sin, but he hates it not; he may be loth to do it, but he abhors it not: for hatred is of generals, of all in the same kind, therefore if he hated any sin, he would hate all as well as some; but so doth not the hypocrite, for some sins he will not bee drawn to part with, yea, he loues even that sin which he dare not commit. But now with the upright person, it is far otherwise, he hates all sin, even that which he cannot but committe, there being as great an Antipathy and contrariety between him and sin, as between light and darkness, he abhors the evil that is in sin, and not only the evil consequences thereof. There is a great difference between a cleanly, neat housewife, and a dirty drudge. It may so fall out that they may bee both at once busied in the kitchen, but their behaviour, there is different. She that is cleanly, though she may be seen to put her hands to some fouler work, yet shee takes great care that shee mar not her clothes, soil her apron, or any way colly and defile herself: whereas the drudge, so she can escape burning, cares not for blacking herself, or any thing about her. And even so it is between the upright man and an hypocrite. The upright man seeth an ugliness, blackness, and deformity in sin, which he most of all hates and detesteth, even that evil that is in sin, as it is a violation of Gods law: the hypocrite on the contrary, if he can but keep him from burning, from scorching, that's as much as he cares for. It is the fire that is in sin, that he chiefly fears, and not the evil of it; he sees it will shane him, undo him, damn him, and therefore it is, that he forbears to do that which in heart he loues, and as far as he dares, will be doing with. And thus you see an hypocrite in state( as we may say) described unto you. It remaines that you now cast yourselves into the balance, and by this that hath been spoken, make experience in what case you are, and how it is with you. If it be so, that you do what you can, to flatter and soothe up yourselves, as thus, Though I haue not so much knowledge or ability of discourse as some others haue, and though I make not such a profession and show to the world-ward, yet you cannot so far put me out of countenance, but that I beleeue verily that God loues me, and I love him as well as the best of those that make far more ado then myself: If, again, you use guilded words, and deceivable arguments to coozen others, and to persuade them to beleeue better of you then there is cause. If for knowledge you are as wise already as you mean to be, and for practise, as good every whit as you desire. If, for evil, you plot mischief in secret, and make no bones of sin, if you can commit it in a corner, if you settle and obstinate yourselves in evil: as that such a sin must live and die with you, and you cannot, you will not foregoe it, and that you haue no quarrel with the deformity of any sin, but onely with the inconveniencies; let me tell such a man as this is, as david here doth, that there is no fear of God before his eyes, he is not onely an hypocrite born( as we are all) but hypocrisy reigns in him, and he may red his neck-verse, Math. 23. A black psalm, as it were: For, there our saviour pronouncing the hypocrites doom, saith, Wo to you, hypocrites, Wo, wo, to you hypocrites, and again wo, and again wo, nine or ten several woes are there denounced by our saviour against hypocrites, and hollow-hearted dissemblers, he fills his mouth with woes, and fills a whole chapter with curses against all such kind of persons. Thus they are accursed of God, they are cursed also of men; bad men curse them, good men curse them, as the Church, Psal. 125.4, 5. do good O Lord, to those that are good, and to them that be upright in heart: but, as for such as turn aside to their crooked ways( such as haue turnings and windings, and hold not on a streight course in the ways of God) let the Lord led them forth with the workers of iniquity. And thus we see how the curse both of God and men lies vpon them, both in life, and in death: For, the hope of the hypocrite shall die with him, and even give up the ghost, as job speaks, yea, after death he is accursed, for when he shall rise again, he shall be arraigned by the judge of the quick and dead, and sentenced as a chief sinner, for hypocrites and vnbelieuers, are yoked together in the gospel, and of both it is said, that they shall haue their portion with the divell and his angells. Thus now you haue seen who the hypocrite is, and what's his misery. And this we the rather speak, to put a difference, because all that profess religion are charged with hypocrisy: and there is no sound-hearted man will except against such a discourse, sith he desires nothing more then a discovery of his hypocrisy, and that there should be a just distance set between himself, and such as are under the power of hypocrisy. Yea, but may some say, All this reaches not me, I am not smitten by any thing that hath been spoken for the discovery of an hypocrite, for I am upright. 'tis well if it be so: but for more certainty of the matter, consider a little of the false notes of truth and uprightness, that wee be not mistaken. And first, one man will say, that he is in good name and famed among his neighbours, yea, good men think well of him, that could sound him well enough, if he were not right, nay, many of your great Preacher do favour and respect him, therefore he thinks himself safe. But that this is no sure sign of sincerity to build vpon, you must know, first, that men cannot dive into the heart to understand the state thereof, they can go no further then the outside: Secondly, that the good man is most busied at home in his own heart, and that little either leisure, or will to look abroad, and to be searching into other mens estates: Thirdly, and again, he dares not censure another man( it is not his place) further then he shows himself in his fruits and actions, therefore he will not judge otherwise then well of thee, if thine outside be faire: but thou must remember that thou hast not to do with man, but with God, who is of fiery eyes, who searcheth the hearts, and trieth the reins: so that though men may mistake thee, yet God cannot be deceived; besides that, thine own conscience is in stead of a thousand witnesses. Therefore it is not safe to rest in mans approbation. What good will it do me, that all my neighbours shall take me to be rich, when I know myself to be no better then a bank-rupt: So here. Yea, but though men cannot certainly know me to be an hypocrite, yet the divell can, and certainly, if I were any such one, he would soon detect me. For answer, that follows not: for his business lies most about the upright in heart, whom he molests and pesters with doubts and scruples, and is therefore called by Saint John, the Accuser of the brethren. As for others, he keeps the castles of their hearts in peace; the hypocrite he never troubles, or charges his him with hypocrisy, till he seeth his time, as on his death-bed, or the like. Yea, but if I were an hypocrite, though neither men nor devils would detect me, yet sure mine own conscience would find me out and accuse me. The hypocrites conscience is many times seared and deadened through long custom, and much trading in this sin. At first, indeed, it would speak, and check, but after a while, the eye of such a ones conscience will be put out, and it will not do it's office: It is with conscience, as it is with a Watch, which will grow lazy, and even stand still sometimes, if it be not ever and anon wound up. Yea, but though conscience should be slack, yet God at the least would detect me; but he goes along with me, and blesseth me, so that I thrive, and grow great in the world, &c. For this matter, you must be told, that Gods ways are on high, and far above our reach, he hath his times to discover and vnueile an hypocrite, that we know not of, sometimes he smites in the very act, as he did Ananias and Saphira, sometimes again, he adiournes them till death, as he did Iudas and Achitophel, according to that of Elihu, job. 36.13. The hypocrites in heart heap up wrath, they treasure it up, and it is reserved for them till the last day. Therefore deceive not yourselves by building yourselves vpon these false grounds, that other men haue good opinion of thee, that the divell doth not detect thee, that thine own conscience finds thee not out, or that God forbears to smite thee: for there is no trust to be reposed in these, as hath been shewed. May some say, I build not on these, but I know by my deeds( words are not all) that I am sound, for, I pray, red, hear, follow my calling, &c. and are not these good things? Yes, it cannot be denied, but these are good things, in their matter, and in their kind: but you must know withall, that an hypocrite may go as far for the outward work, as the most upright Christian. He may take unto himself as many and as good words of prayer, red as many chapters, hear as many sermons, &c. for difference, ask yourselves but these two questions, Why do I perform these duties, and how do I perform them? First, why? if I do thus to please men, to satisfy the world, to get a name, or vpon any such like motives, all's nought. Secondly, look how thou dost these good actions. The hypocrite bungles and slubbers over holy duties, he does his task indeed, and that's as much as he cares for. If he can be able to say, he hath red so many chapters, made so many prayers, heard such a sermon, he thinks 'tis enough, never looking how, and after what manner he hath done these things. Contrarily, the upright man makes this his greatest care and business, to look to the manner of his performances. 'tis true, I haue heard the word; but how haue I heard? I haue prayed indeed, but how haue I prayed? &c. I haue intermingled with my best works a great deal of distraction, distemper, corruption, self-love, selfe-seruice, hypocrisy, and the like: and this indeed is unto him a matter of greatest grief, that he cannot perform spiritual duties in a spiritual manner, which the hypocrite on the other side least of all stands vpon. I, but I do not onely perform many good duties, but also I leave my sins. Yea, but what sins? dost thou leave thine hypocrisy? if so, then thou saist something. Otherwise thou mayst forsake some kind of sins, and yet remain an hypocrite, as namely, such sins as thou art not so strongly inclined unto, or which do not so well comply with thy projects. But here's the trial of the truth of a mans heart, if he can be able to say as david doth, Psa. 18. I haue kept myself from mine iniquity, if he can leave and avoid the sin of his temper, the sin of his age, the sin of his condition, the sin of his calling, his beloved sin, whatsoever it be. By this it was that job approves his own sincerity, Job ther● speaks o● the Commandements as he had occasion to practise them in his life, and s● beginnes● with the seventh. when he could say that he had kept himself from the sin of his age, for when he was in the heat of his youth, he could then make a covenant with his eyes, not to look lustfully vpon a maid: he kept himself from the sin of his calling, as he was a Magistrate, for he lift not up his hand against the fatherless, when he sate in the gate, neither did he despise the cause of his man-seruant, nor of his maid-seruant, when they contended with him: he kept himself from the sin of his condition; for, though he were rich, yet he oppressed not the poor, by with-holding them from their desire, or causing the eyes of the widow to fail, &c. Here's uprightness, when a man can keep himself from his own wickedness, from the sin that stands most with his affection, with his occasion, with his profit. He that cannot do so, is no better then an hypocrite. Yea, but sure this mark will hold out, I continue constant in Gods service, which no hypocrite doth: For, will the hypocrite pray always? saith job, chap. 27. Yes, a very hypocrite may pray, and do other holy duties with some constancy, till times of trial and persecution come vpon him; and till such time as his own ends be served; for it is for wages that he doth God service. There's difference between a child and a sheep, or some such other creature in following a man.( give me leave to use this plain and homely comparison) The child follows his father of love, and good affection: the sheep also follows him in the field, but it is for the bottle of hay that is carried before him; lay down the hay, and you shall haue the sheeps company no longer. And so it fares with the hypocrite, so long as the Lord will find him hay, provender, wages, he will serve the Lord, namely, till such time as he hath served himself, and then he gives up. Yea, but yet I haue one more note, that will not fail me, I cannot endure an hypocrite. All this may be; and yet thyself be an hypocrite nevertheless: for every hypocrite is a great rifler into other mens faults, and cannot endure that in another( because it may prevent him in outward commodities) which yet he can well away with in himself. Now therefore make no iugdement of thine estate by these deceivable notes, but search into thyself by those that are true, and if thou find that thou art under the power and reign of hypocrisy, never give rest unto thine eyes, nor sleep unto thine eye-lids, until thou hast gotten out of this shameful, miserable and cursed estate. The fifteenth SERMON. MATTH. 5.8. Blessed are the pure in heart, for they shall see God. ALl upright men are blessed men; that was our first point from these words observed. This we haue proved al●eady, and made some inference and use of that discourse: as, that wee would therefore make a true iudgement every one of his own estate. For this purpose, we laid you down diuers characters from our saviour, Math. 23. and out of the psalm we shewed you signs of an hypocrite in state, as that first, he soothes up himself in his sinful courses; whereas it is the care of an upright man to find out his way, as Salomon speaketh: Secondly, he is at pains to deceive and coozen others, as well as himself: whereas the upright person is plain, simplo, and open in all his courses, so far as may stand with the rules of discretion: Thirdly, the hypocrite( for goodness) is at a stand, he sees as much light as he desires, but the upright man can never haue light enough. again, he is as good as he means to be: but the upright presseth on still toward the mark: Fourthly, the hypocrite( for badness) he plotteth michiefe on his bed, whereas the upright is best alone: again, the hypocrite obstinates and stiffens himself in a wicked course, and loues those sins, which he dares not but leave: the upright person, otherwise, as hath been shewed at large. For a third use of this point: Is it so, that the upright man is a blessed man; let us all be exhorted to affect and follow after uprightness, if we would attain true happiness, and to make out for truth, that we may be blessed. Me thinks I should not need to use many arguments to persuade you hereunto. Truth is of itself: 1. most desirable and amiable, as the contrary is loathsome and detestable: That which looks like gold, or bears a show of pearl, but is not so, we hate it so much the more, as it hath a resemblance, and blushy more of gold or pearl: so the counterfeit of truth is so much the more odious as truth itself is lovely, and by a secret power, attracts the heart unto itself: of all meats, those do most please the stomach that are most simplo; and of all speeches and actions, those give the best content, and affect us most, that are most natural, and least strained: Hence is it, that wee love to hear the prattle, and see the behaviour of children, because a man may see a childs heart in his actions, and hear a childs heart in his speeches. Therefore labour to be true of heart, because truth is lovely, and desirable. 2. It is also needful to take pains herein, for as much as we are all born hypocrites, crooked, and perverse: 2. no man knows the turnings and windings of his own heart. david was an excellent man, and yet he discouerd much hypocrisy. Did david think( trow ye) that he should ever haue dealt so treacherously with his faithful seruant, uriah? so basely with his neighbors wife? so absurdly and indirectly, in the court of Achish? So profanely, as for so long a time to abuse the Sacraments, and other holy ordinances of God, all the time that he lay in his sin? Oh, the depth of hypocrisy that lodges and lurks in the heart of man! so needful is it, that wee should be still cleansing this pool, this guzzle, as I may so speak, of the heart. Thirdly, as it is needful to make out for uprightness, so it is also comfortable in all estates, as is to be seen in Hezechiah, now lying vpon his death-bed, what was it that held up his heart in comfort, vpon the receipt of that sad message? not his wealth, not his state, not his crown or sceptre, but this, that he had walked before God with an upright heart. Esa 38.3▪ This also was Iobs comfort in his greatest distress, and what else is it that vp-holds a Christian, when the divell roars vpon him? what hath he to oppose against his fiery darts, when he shall object, Thou stand●st guilty of many sins, and dost fail very much in thy best duties? what supports a man in this temptation, but this, I meant it well, I did it in uprightness, and wherein I haue sinned against God, it was against the general bent and purpose of mine heart? And this is my comfort; thus there's reason why we should seek truth: now before we go further, it shall be necessary, that we show you, 1. what truth is: 2. what are the kindes of it. And, 3. what are the marks whereby it may be discerned. For the first: Truth( we say in schools) is nothing else but an agreement of things with their first principles as that is true gold which is of the true oar, that's true wine, that's of the true grape, that's a true counterpane, that agrees with the original, that is a true measure, that is suitable to the standard: So likewise truth is that in a man, whereby he comes to agree with his first copy and original, Acts 13.22. God. Thus david, for his uprightness is said to be a man after Gods own heart, his heart was suitable to Gods heart, his will conformable to Gods will: Lo, here, an upright man, when a thing is according to the pattern, to the standard, then 'tis true. Now for the second thing we propounded; truth is of two sorts: First, of the heart: Secondly, of the life. That of the heart is when the soul eyes God, looks full vpon God, and stands as it were in a frame toward God. Truth of life, is whereby a man bends himself to please God, and to be conformable to his will in all things. Of both these kinds there are two parts: 1. a profession of goodness: 2. an answerable affection and disposition: hypocrisy hath the former of these two, as hath been shewed, it makes large profession, but it comes short in the second, for the hypocrite practiseth not so much as he might: As on the contrary, truth of heart hath indeed a profession, but not a mere name and show of Religion, that's not all, it hath a desire too, to be the same inwardly that it seems to be, and is willing to leave more sin, and to do more duty then it is able to do. He therefore who makes show of no more then is in him indeed, he whose inside and outside are matches, and fellowes, agreeing between themselves, and both with the Rule, he is the upright man. But this is not understood by every body, therefore we will deliver ourselves in some plain marks: first, of uprightness of heart: secondly, of uprightness in life. For the first: signs of a true heart. an upright heart is first a perfect heart( as the Scripture terms it) it is an entire whole heart, which is, when all the powers go one and the same way, when the whole soul is bent after God, and drives at this only, to seek and set up him. You may best know it by the contrary, the hypocrites heart is a divided heart, he looks two ways at once, there is one power and faculty of the soul against another, one affection against another, &c. There is( 'tis true) a fight in the best, but then it is between grace and flesh, between a man and his enemy: but in the hypocrite, one faculty takes part against the other, here's Reason and Conscience against affection, and one affection against another. There is a wide difference between civil war, where there is one neighbour against another, and a national war, where they all join together against a common enemy. The Christian mans fight, is of the whole regenerate part against corruption: but in the hypocrites heart there is civil war: the powers are altogether by the ears among themselves, as if one member in the body should fight against the other, or one subject in a kingdom against another: passion commends a thing, reason condemns it: lust affects a thing, conscience refuseth it; one part would haue one thing, and another another: whereas in the upright man it is far otherwise, his heart is entire, and goes all one way, he desires in all things to please God, and get strength against sin. Secondly, an vp-right heart is described in Scripture to be a pure heart, free from foreign and base mixtures. To express this, the Apostle useth a fine word {αβγδ} by a metaphor either from such things as are tried by being held up against the beams of the sun, to see what faults or flaws are in them, or else from such things as are purged and clarified by the heat of the sun, from the gross matter that is in them: So true grace purifies the heart, and takes corruption off the soul, whereby it becomes pure, clean, simplo, which in Scripture phrase import one and the same thing. The upright heart then is a pure heart, such as mingles not with corruption. To haue any thing to do with sin, it is altogether unwilling, but it cannot entertain it, or bid it welcome. A traveler, though he cannot but meet with dirt in his way, yet he will not suffer it to mingle with him, he keeps it off all that he can, and what he cannot, he gets it off as soon as may be. But now it is not so with a Swine, he seeks the mud, follows after it; and delights in it, he knows not well to be without it. And so the case stands with the upright person, and the hypocrite. The first is indeed defiled with corruption, though he do what he can to the contrary, but he seeks it not, he allows it not, and makes all speed to wash himself from his pollution: but now for the other, he delights in sin, watcheth his times to commit it, takes special content in it, is never well, but when he is in sinning. It is here as it is with the stomach of a man. If the stomach be weak, it affects and longs after trash, and things unwholesome, swollowes them greedily, and keeps the bad meat it hath taken, whereas the strong stomach refuseth to take that which doth not agree with it, or if it do, 'tis never well, till eased of it again, either vp-ward or downward, or if not so, it thrusts it out as it were by head and shoulders through the flesh and skin by botches and biles: and so it is with the upright heart, if it haue surcharged it self any way with sin, it cannot be well till it be disburdened: whereas the hypocrite hides sin under his tongue as a sweet morsel; gives it entertainment, and keeps it with him, not desiring to part with it. The good heart though it cannot be free from sin, yet it is working it out still: It is here as in a living running spring, which, though it be sometimes mudded, yet it works out that mud, and clears itself again: but it is not so with a standing pool, that gathers mud, and keeps it: so the unsound heart falls into sin, and delights in it, retains it, whereas corruption in the upright man sleeps not, rests not, he is ever striving with it, struggling against it, and casting how to get riddance of it out of his soul. Thirdly, an upright heart is a willing heart, pliant and flexible to goodness, as david on his death-bed chargeth his son Salomon to serve the God of his fathers with a perfect heart and a willing mind, and the Apostle speaking of himself and of his company, saith, wee trust wee haue a good conscience, willing in all things to please God: True grace corrects the will, and makes a man do what he doth, willingly, because he works from an inward principle. The hypocrite on the contrary, moves vpon an outward principle: some outward respect sets the will on work: as profit, credit, safety, or the like: so long as these may be furthered, he will do something: as a windmill will work so long as the wind drives, but if that fail, it ceaseth grinding; so if there be a gale of vainglory, commodity, safety, &c; filling his sails, somewhat the hypocrite will be content to do; but if these fail, his work's done: But now the upright man works out of love to God, and therefore is willing to do any thing he can, yea to do more then he can, as the hypocrite on the other side, doth more then he would, but that he is pricked on by his sinister aims and by-respects. Fourthly, an upright heart is one heart, it is a single heart, as the Scripture stiles it, It pitcheth vpon one object, God is the upright mans object, God is his end, God's his motive, God is all in all with him. He looks not at by-respects in his service; God is his utmost end, that bounds all he doth. 'tis true he respects his own good too, but this is in a second place, and in a subordinate sort. He looks what God would haue done, and does it, what God would haue left, and leaves it, &c: his heart is one, whereas the hypocrite hath an heart and a heart, he is double-hearted in all his dealings, as Saint james speaketh, he looks not at God as his utmost end, he hath something behind God, and beyond the glory of God which he aims at: but the upright man looks still at God, and so his heart is united, and but one. Fifthly, the upright heart is a stable heart, {αβγδ} constant in its course, for it goes vpon constant principles, hath constant motives, constant ends, &c: but the hypocrite is unstable, unconstant, as saith Saint james: A double-minded man is unstable in all his ways, chap. 1. to day he is all for the doing of good, he loues good company, good purposes, good practices, in time of extremity seems to set up God in's house, in's heart, but to morrow, he forgets and foregoes the good he had begun, he falls quit off, because he was not wel-bottom'd: whereas the upright man is constant in his way; onely he may be blown out of it, and put out of his course for a while by temptation, desertion, or so; but his heart is still toward God, and when he is put by at any time, he recovers himself, and comes in again. It is with him, as with a stream that hath made itself a channel, wherein to run: It may indeed by a strong hand be turned out of his course, but yet it is still bending toward its own way, and never leaves working, and winding till it be where it was before: so howsoever the upright person may bee unsettled for a time, and put beside his course, yet he strives and labours to be where he should be, and never finds himself well, till he be in his first-path. Contrarily, the hypocrite hath his by-courses, and blind ways wherein he is commonly found, as a thief, that seldom keeps the high-way, unless it be for evil purpose, as to take a purse or the like, but otherwise, crooked ways, by-ways, unknown ways are his ways, so the proper tract of an hypocrite are the dark by-paths of ungodliness, that lead to the chambers of death,& when he turns at any time into the ways of God, it is for some ill▪ and odd end, whereas the upright mans way, is the way that is called holy, out of which howsoever he may turn by some occasion( as a true man may bee sometimes out of his way. yet with no evil intent, as through earnest discourse or deep musing, or to call vpon a friend, &c.) yet ordinarily he holds the way to heaven, out of which, if he be drawn aside, or haue strayed by any means, he leaves not till he hath recovered himself. lo, these are the marks of an upright heart, it is an entire and whole heart, it is a pure heart, a willing heart, a single heart and a constant heart. judge now aright of yourselves by these notes, and if your hearts be upright within, the I●dge pronounceth you blessed. But as there must be in us uprightness of heart, so there is required that wee find in ourselves also uprightness of life: for these must necessary concur to the making up of a blessed man. And of this( that you may be able to pass a right censure of yourselves) the signs are of 3. sorts. First either they respect God, or other men, or ourselves. First, for God. 1. he hath Gods stamp imprinted on his soul, the spot of God is vpon him, Deut. 32.5. so as he lives to God, seeks God for Gods sake, according to that of the psalm, this is the generation of them that seek thee, this is jacob. Psalm. 24. The upright man aims at God in all, sets him up, and seeks him, not for his portion, but for Gods-selfe. 2. as he seeks Gods face, so he seeks him in his ordinances, and in the means of grace. And here 1. he seeketh the Precepts of God, Psalm. 119. as well as the promises: the hypocrite is ready to lay hold on the comforts of Gods book, and to misapply the promises, never regarding the commands, and what God requires to haue done: but the sincere Christian hath his eye vpon the precepts also of Gods Word, and thinks that he can never do God service enough, never leave sin enough, inform himself enough of his duty toward God. 2. he justifies Gods Word and ways, wisdom is justified of her children, Matth. 1●. saith our saviour, and we preach wisdom to those that are perfect( that is, to those that are sincere) saith the Apostle: such a man see's and finds safety, profit, wisdom and comfort in all the ways of God. 3. as he applies himself to Gods precepts and justifies them, so he grows and profits by them ordinarily, as the Lord saith by the Prophet, Are not my words good to them that are good, Mic. 2.6. when the good word of God meets with those that are good, it mends them; when this good seed is cast into good ground, it brings forth fruit also that is good. 4. he resigns himself up to the Word, Rom 6. that's his rule, he obeys from the heart the form of doctrine, whereunto he is delivered: thus did david, concerning whom the Lord gives this testimony, Acts. 13.22. that he had fulfilled all Gods wils, Act. 13. And in this obedience of david you may observe 3. notes of uprightness couched together in that one text. 1. david was universal in his obedience, he did not execute Gods will to the halves, as Saul did( for that's the opposition) who would leave some sins, but not some; banish so witches, but not all; offer sacrifice at sometimes, not at others: but Dauids hath this testimony there given him by Gods own mouth, that he would fulfil( all) Gods wils, and for this is said to be a man after his own heart, vers. 22. But 2. david, as he was universal in his obedience, so also sincere; for he is said to fulfil Gods will, {αβγδ} he therefore obeied▪ because God willed, and bad him so to do. That's motive enough, and is instead of all other to an upright person( so far as he is upright) he never stands to think or weigh with himself, whether the thing that God commands be hard or easy, cheap or costly, painful or pleasant; but will God haue him do't? he'll do't, whatsoever it stand him in. And this was Dauids resolution and practise, when God set him vpon any manner of employment. He never stands to pick and choose, as Saul did, what he will do, and what he will not: but he will fulfil whatsoever God bids, and because he bids, that's argument enough to him. If God bid him fight the Lords battels, he'll fight: If he bid lay up good store of treasure, for the building of the Temple, it is done; if God bid him lay down his kingdom, he'll do't: And here was the sincerity of his obedience 3. constancy, where it is said that he( will) fulfil all Gods will, he will effect it, and go through with it, not do it by the halves, but finish and fulfil. Here's now an upright man in his carriage toward God. Secondly for men, and those whether 1. good men or bad men. 2. whether strangers, or those of his own. For good men. 1 he hath an high esteem of the godly( such as are truly so) above others. And as his heart rises against an hypocrite, when he can detect him to be such, so he can see an excellency in those that are pure in heart, which he esteems and honours. This note you haue laid down, Psal. 15.4. In his eyes a vile person is contemned, but he honoureth them that fear the Lord. Secondly, the upright person as in his iudgement he prizeth good men most, so he affects them most for his companions, as david, Psal. 16. All my delight, saith he, is in the Saints, those excellent ones of the the earth. And in another place, Companion am I to all them that fear thee, and to them that keep thy Precepts, Psal. 119.63. whereas the hypocrite is always at war& odds with most upright men, and his nearest companion is one halting, dissembling fellow or other, like himself. Lastly, as in his iudgement he prefers good people, and in his affections makes choice of them, so in his deeds, he carries himself proportionably toward them: for according to that wisdom, which he hath eeceiued from above, he that is pure, is also peaceable, gentle, easy to bee dealt withall, full of mercy and good fruits, without wrangling, and without hypocrisy, james 3.17. he is faithful not onely with God, but with the Saints, Hos. 11.12. And this is the upright mans carriage toward good men. Secondly, for bad men 1. he dares not return them like for like, 1 Sam. 24.13. ( when they deal hardly with him) railing for railing, reviling for reviling. Let wickedness proceed from the wicked, saith david in his speech to Saul, let them discover their folly and malice, they do but their kind, as it were, but let not david stretch forth his hand to wickedness, to requited evil with evil, it becomes not him. 2. he sets himself to do good to them that do hurt to him, to pray for them that curse and traduce him, he desires nothing more then their salvation, as we see in Paul, when the Iewes were ready to ston him through madness and ill-will, he seeks to win them to God, and therefore begins with men, fathers and brethren, &c. Acts 22.1. so when he stood at the bar to plead for his life, so much sought after by his aduersaries, he could wish that all there present( how great enemies soever to himself) were even as he was, not only almost, Acts 26. but even altogether Christians, partakers of the same hope, &c. Thirdly, toward strangers, he carries himself. 1. charitably, he is not suspicious or jealous of those he knows not, as the hypocrite, who suspects others to be like himself, and thinks all the world to be made of hypocrisy, because himself is so: Prou. 1● whereas the upright person though he bee not ouer-credulous, as a fool to beleeue every thing, ye he is not forward to haue others in suspect, till there appear to be sufficient ground and reason. 2. the upright man as he is charitable, so he is also humble in his dealing with others, that whereas the hypocrite thinks himself the best man in the company, and the most graceful speaker, the upright man, on the contrary, holds himself the worst in the company wheresoever he comes, and as Paul in his own esteem, he is of all sinners the greatest, but of all Saints the least. And this is the carriage of the upright man abroad. Fourthly, at home, 1. though he hate sin in all, yet especially in his own, in himself most of all, and next, in those that are nearest unto him, as Asa in his mother, whom for her idolatry he deposed from her regency. The hypocrite on the other side is worst at home, the edge of his displeasure is bent most against others abroad that are furthest from him, whiles he can suffer his own children and family to go on in sin without restraint or control, yea himself often draws them on to sin. 2. The upright man as he doth his utmost to hinder sin in those about him, so he is no less careful to put them on in goodness, for he would gladly haue all his go to heaven. That husband, that father, that master, that's upright, doth greatly desire and endeavour the salvation of all such as are under his charge. And this he makes his special work, his chief business lieth at home. As for himself in the last place, the upright man is still pressing forward toward the mark, stil watching over his own heart, still spurring on himself to the doing of duty, encouraging and calling vpon himself to fulfil his covenants, and to make good his vows and promises to God. Thus we haue stayed long vpon this point( perhaps to tediousness) in describing and differencing the pure in heart from the hollow-harted hypocrite, that you may make a right iudgement of yourselves, and may moreover be stirred up to get this truth afore described. What means must we use for the attaining thereof? I can scarce stay to tell you: briefly thus. First, you must make a journey to heaven for it,( for every good gift and every perfect giuing comes from above) go to God and entreat him to straighten your crooked hearts, means of truth. and to work in you this truth in the inward parts, which he so much delighteth in. And that you may be sure to prevail, take the new covenant with you, and pled it; the first article wherein is that the Lord will give you one heart, that you may fear his Name, Ez. 11. that is, a single heart, an upright spirit. go to God now vpon this ground, and say: Lord, I well find that I haue a double heart, a deceitful crooked, false heart, I pray thee renew it, and make it one. Here I bring and urge thine own covenant, whereof I haue already received the seal in the Sacrament, therefore I beseech thee, make good thy word, and stand to thy bargain. Secondly, if you would get this truth and uprightness, it is necessary that you bring yourselves often to the touchstone of the Word, and that you work by rule, as you see a mason, when he hath a business in hand, he often applies his rule to that he works vpon, and by laying thereunto his line and plummet, he tries whether his work be straight first and last, and whether it lie streight in the building: even so must wee deal for the rectifying of our hearts, bring them often to the Word, that will purge them, straighten them, draw every thing to the light, that we may pass a right censure on it. In other matters, men are usually very prudent this way. If you do but buy a beast, you'll take a full view, and make full trial of him before you strike the match; Nay, if you buy but a coat, or a piece of cloth, you'll toss it, and turn it, and hold it up against the light to see what flaws you can find in it, &c: that you bee not deceived. Nay, if you buy but a bushel of corn, you'll take it, and view it, and smell it, and taste it before you will lay money vpon it. Nay, if it be but a pound of cheese, or a pennyworth of fruit that you haue need to use, you will not take it till you see it be good. Oh bee not now penny-wise, and pound-foolish, to use all this care in trifles, and to be careless of that, which most of all concerns you to look to, but try yourselves thoroughly, what you are by the Word of Gods truth, and how the case stands with your souls, why you perform holy duties, and how you do them. Thus put yourselves often to the line, and this shall be a special help to uprightness. Thirdly, begin with simples( for all truth begins with simples.) A man can never writ true ioyning-hand, till he haue first learned his letters, he can never read well and surely, that hath not first learned to spell. And so it is here; would you therefore get truth, take and single out your several graces, your faith, love, humility, and the rest: and do the same by your duties, as hearing, prayer, alms, and such like: single them out I say, consider them in several, and see what they are; for if those be all in truth, you need not doubt. In receiving of money, you'll not take the whole sum in gross, but you'll draw out shilling after shilling, and one piece after another, and then if every piece be right, you cannot be cozened in the main sum. The same course must you likewise take here, if you would be secured of this, that you are sound and upright; make narrow search into yourselves, try every of your graces, examine every suspected action, and then you cannot bee deceived. Fourthly, borrow what help you can from others, as you usually do in other cases of your own accord; when you are dark yourselves, you call in the light of your neighbours: so it must be here, get more light then your own, when you buy a beast, you'll entreat others help; Good neighbour, let me haue your opinion in this business, four eyes see more then two, and six then four. And so must we deal in this behalf also, say; Neighbour, what be your grounds, what be your marks, &c; pray'y let me haue your help: four eyes see more then two,& six see more then four. And thus, if we do according to the former directions, it is possible, doubtless, to avoid and frustrate Satans cunning wil●ss, and the deceitfulness of our own treacherous hearts: This we should the rather endeavour, for that we are all afraid and careful of being cozened in other things, how much more here, sith of all deceits, selfe-deceit is most odious, as of all murtherers, he is most to be detested that murders himself. The sixteenth SERMON. MATTH. 5.8. Blessed are the pure in heart: for they shall see God. ALl upright men are blessed men. Mans blessedness consists in the sight of God. To these 2. points may be reduced whatsoever is contained in this eight verse. For the first, we haue shewed it, and made some inferences and uses already. That which yet remaines to be spoken, here, is a use of consolation▪ and then we shall haue done with the point. Is it so, that all they are in happy estate, that are pure in hart? let it serve for comfort then to al those that this haue testimony in their own souls, that they are upright: be it they haue faults, yet they hate them; failings, yet they earnestly endeavour all holy obedience, the blessing is here set vpon all such by our saviour, as can approve to God and their own souls, that they are upright. Here such a one will be ready to object against himself( for as the hypocrite deludes himself by false signs of truth, so the good heart is oftentimes troubled with false signs of hypocrisy, and thus he objects.) Sure I am not right, I haue but deceived myself hitherto, for men censure and condemn me for an hypocrite. What men are they that censure you so? one rotten-harted person( likely) or another. And if so, then know that such men cannot censure any better, cannot make any better iudgement of thee; so being under the power of hypocrisy themselves, they think all the world besides to bee made of hypocrisy. Therefore never care what others think or say of thee in this kind unless they bee judicious Christians, and such also as haue a full and through knowledge of thee, rather see what the word of God, and thine own conscience saith to thee. I, but the devill lays it hard to my charge that I am an hypocrite, and what though men know not what I am, yet he doth,& therfore I fear I am so? Nay probably thou art not so, because he accuseth thee, for he is a liar from the beginning. And he doth not use to molest his own, whom he possesseth in peace with doubts of this nature. mark what his title is in the revelation, an accuser of the brethren, such as are not of the brother-hood, of the Saints of God, those he troubles not in this manner, they are the brethren whom he accuseth, as he did job, whom he slandered to God, and yet job was an upright man, God himself giuing witness thereunto, job 1.24. Yea but not men and the devill onely but mine own conscience also chargeth me with hypocrisy. To this we answer, that there is no man living so upright, but his own heart may truly charge him with hypocrisy, but that is not the point. The question is whether hypocrisy doth reign and rule in you, and whether you be so far under the power and dominion of it, as that it doth denominate you. Besides you must know that Conscience is but a subordinate judge, and must proceed by the rule of the Word, if it will deal aright. It is as a clock, that must be set by the Sun of Gods word. If it bring not the evidence of holy Scripture for what it saith, it is but a temptation, and no testimony that it bringeth against us: so likewise, if that place of Scripture whereupon it groundeth, bee such as may vpon like reason bee brought against any other of Gods sincere seruants even the best, it is no better neither then a temptation, and not to be credited, see what david saith to this, Psal. 73. His heart would needs persuade him, that inasmuch as the wicked flourished, and were in great prosperity, when himself in the mean while was plagued all the day long, and chastened every morning, and therefore, surely he had cleansed his heart in vain, and washed his hands to no purpose. But he quickly corrects this error in himself, and saith, that if vpon these grounds he should thus conclude, he should not onely wrong himself, but also offend against all the generation of Gods Children, sith it may befall the dearest and best of them all to bee diversly afflicted, when the ungodly mean while prosper in the world, and increase in riches. I, but not only my own conscience, but God also chargeth me with hypocrisy, and God is greater then our heart, as saith Saint John. Doth God charge thee for an hypocrite? where is it that he doth this? Why( you'll say) 1. in mine own heart. 2. in his Word: First, he filles my heart with many terrors, fears, and horrors of Conscience. For your satisfaction herein, you must know 1. that every scruple of mind comes not from God, some come from Satan, and some from ourselves through misprision. again, you must be advertised, that it may befall the most sincere Christian, that you speak of, witness job, against whom the Lord himself seemed to fight, with breach vpon breach; so that he choose to die rather then to endure it: witness Paul who had terrors within, and troubles without, witness david in many passages of the psalms. So long therefore, as these fears and doubtings do make us better, and drive us to God, it is well, and we need not be dejected thereat, seeing they are wholesome, howsoever they may be troublesome. Yea, but not onely in mine own soul, but also in his holy Word God saith, I am an hypocrite. Nay, then we haue no more to say to thee: for if that be true, we haue done: if God say so in his word, we must consent, and say so too; but where is it that God in his word chargeth thee for an hypocrite? Why( you'll say) the upright man is still going on constantly in his course, and advancing forward with a stedfastfoot toward the high prise that is set before him, but I, alas, am very unconstant and dissettled, assoon off and assoon on, every foot out of all good order and off th'hooks. There is a double constancy, the one while we are here in the way( as they term it) and the other when we shall be in our country, when we shall be no more travelers, but Citizens, when we shal be Comprehensores, as they say in schools, wee are not, while we are here, to expect any such constancy, or settlednesse in a good estate of soul, as shall be fixed and unalterable, That's reserved to the making up of our happiness hereafter. Here so long as we abide, we shall be still subject to manifold declensions, manifold desertions, manifold stops and stays in our course toward heaven, but so long as wee haue our faces set thither-ward, though the wind may violently carry us sometimes beside the way, it should not dismay vs. If it bee with us as with a running river( as was before said) which howsoever it bee diverted and turned out of its course and channel, yet never leaves working and winding till it fall into the same course again: so if when we are put beside our way, wee make toward it again, and like the needle in a carded, though we be iogg'd aside for a season, yet we haue no rest or content in our souls, till we be where we should. If it be thus with thee, as hath been said, fear not, thou needst not be discouraged, thy ease is good. Yea, but the Scripture tells us that the upright person is still thriving and growing, and continually adds to his strength, as job speaketh chap. 17. Solu. There is a double growth, 1. in quantity. 2. in quality, the 1 when a man doth more duty then before, the 2. when though he performs not more then he did, yet he doth it better, in a more spiritual manner, with straining out more corruption, &c. Now if we grow any way, it may be sufficient unto our comfort. The upright person is ever growing in the root( he becomes more settled and established in good courses) if not in the fruit; he still grows one way or other, and bears fruit answerable to his place, to his age. There be many valiant and worthy captaines, that cannot bear arms indeed in their old age, and do their country service that way, as they could haue done in youth, who yet haue as much valour, and are every whit as able to direct and guide an Army, as when they were at thirty, or forty: So, many ancient Christians cannot haply show forth so much grace as they could haue done in times past, nor make so good expressions of themselves, who still are on the growing hand; and howsoever they grow not, haply, in every active grace, yet they grow in the habits of those, and in the passive part of Christianity. Yea, but the upright man is still purging himself, and getting ground of hypocrisy, but alas! I grow worse and worse this way, I discover daily more and more hypocrisy in myself, it follows and haunts me wheresoever I go, and whatsoever I do, it troubles me in my study, in my closet, in my most secret works and duties, whether to God or man. Why, let not this discourage thee, that thy corruption is more and more discovered: For, this is a sign of growth in grace, if this sight of thine hypocrisy be joined with an utter hatred and detestation thereof. The clearer any mans sight is, the more evil he discerneth by himself. The hypocrite is so blinded with pride, and self-love, that he can see nothing but truth in himself: but it is purity of heart that helps ones sight, and the more any man discovers his own hyporcisie, the more upright he is; for it is not by corruption, that corruption is discovered, but by the light of true grace. Yea, but the Scripture tells us, that there is ioy in the tabernacles of the upright, and the righteous sing, and are glad; now, I am for most part heavy and uncomfortable, sad and pensive? The meaning of those places, is, that there is alway matter of ioy and comfort, where there is uprightness, if such would not suffer themselves through weakness and want of wisdom to be robbed and bereft of the consolations which yet must be so taken, as that wee understand, that there is not any so upright, but that his sunshine of comfort may other whiles be misted, and overcast, and then he droopes and goes mourning and disconsolate, although there be in all this no cause why he should be so cast down: For so long as we can find by ourselves that we love truth, and hate hypocritsie, and disclaim it, we should not suffer ourselves to be beaten and baffled out of the comfortable assurance of our uprightness, but resolve with job, I will never part with mine integrity, lose mine evidence, yield myself otherwise then upright, and so consequently blessed, for my saviour hath said it: Blessed are those that are pure in heart: i.e. upright in heart, for they shall see God. For they shall see God. ANd so wee come in order to the second Doctrine: That mans blessedness consists in the sight of God. The point is clear: God seen, is the height of mans happiness: the Text shows it, the Scripture proves it, Psal. 16. ult. In thy presence, Lord, is the fullness of ioy, and at thy right hand are pleasures for evermore. Here it appears, that in the persence and sight of God, there is pleasure and ioy( and what else is ioy, but happiness enjoyed?) and of this ioy there is fullness, and freeness, for there are riuers thereof running at Gods right hand, and eternity, it is for evermore. And for this cause it is, that the Scripture bids us so often to seek Gods face, as the chief good, yea, Saints and Angells haue this for the height of their happiness: the Angells, Math 18. that they stand before the face of our heavenly father, as our saviour speaketh in the gospel, and the glorified Saints that they are ever with God, 1 Cor. 5.8. 1 Thes. 4.17. And surely if they be so blessed, as david esteems them, that dwell but in his courts on earth, Psalm. 84. How much more they that enjoy his presence above in all fullness. Blessed, saith our saviour, are your eyes, for they see, and you ears, for they hear: Verily, I say unto you that many Kings and Prophets haue desired to see the things which you see, and haue not seen them, &c. If to see God here, where we behold but in a glass, and as it were, in a shadow, obscurely, be a blessed thing, what shall it be, think you, when we shall look vpon him with open face, when we shall see as we are seen, face to face, this must needs render us most blessed. You hear what the queen of Sheba could say, concerning Salomons seruants, that were ever in his presence, and attended vpon his person, Happy are thy men, and happy are these thy seruants which stand continual before thee, and hear thy wisdom. If this were true of them, then certainly, such as stand in Gods presence, and behold his face, must needs be most happy. Here our intent is, first, to say somewhat for exposition of the words: secondly, to give you the grounds and reasons of the point: thirdly, to make application. For the first, two things we must tell you, first, there is a double sight of God: first, natural, as that which we atttaine by sense or discourse of reason: secondly, supernatural, which also is double: First, lesser, which is attained unto by the light of grace: Secondly, greater, by the light of glory. Secondly, you must be told, that there is a double consideration of God: God may be considered by us, either first abstractiuely, and simply, as he is in himself and in his own essence, and so he is invisible to any creature; or secondly, Vide Aquin. 1. 2 q. 5. Art 5, &c. relatively, as he hath pleased to manifest himself unto us, either by taking our flesh unto him in his incarnation, or by communication of his grace unto vs. These things being thus premised, our first conclusion is, that there is no sight of Gods essence to be had and attained by the mere light of Nature, forasmuch as there is no proportion between the eye and the object, as there must be, you know, in all sight. The second, that God is to be seen only in the rebound, by way of reflection, and this either 1. by the light of Nature, and so God is to be seen in his works: for there is a {αβγδ}, something that may be known of God, some impressions and foot-steps, Rom. 1. as it were, of the wisdom, power, goodness, and other properties of God are to be found in his works of Creation and providence, and some knowledge of him is to be had this way, but not so much as is sufficient to salvation, but onely to leave men without excuse: 2. Supernaturally may God be seen, here more darkly by the light of grace, there more fully by the light of glory; but never perfectly, for we cannot behold him any otherwise then according to our capacity, now, we are finite, and he infinite, and therefore, as it is impossible to bring the body of the Sun within the compass of a chamber or any other room, so it is to comprehend the great God, as he is in himself, within the compass of our narrow and strait hearts: And yet doth he graciously communicate himself to the pure and upright, in such a way as shall make for their eternal comfort and salvation. Now for the Reasons of the point, they may be taken: First, from the nature of seeing God. Secondly, from the parts: Thirdly, from the effects. For the first of these, it will easily appear, that it is a most blessed thing to see God, if we consider, that whereas three things must concur to the making up of sight: 1. an object: 2. a medium, a middle: as the water or air enlightened: 3. the faculty of seeing; in a word, there must be a double light, the one without a man, and the other within: here the 1. of these: 3. the object of this sight is most glorious, even God himself. Now, the more glorious the object of sight is, the more the sight is reioyced and gladded, so long as it is not overwhelmed; as it is in created light, the more light the eye hath, if it be sound and right, the better pleased it is: but God, wee know, is beauty itself, light itself, and therefore must be a most amiable, and delightful object to the eye of mans soul. Hence is that of david, Psal. 27. One thing, saith he, haue I desired of the Lord, that I will seek after, that I may dwell in the house of the Lord, all the daies of my life, to behold the beauty of the Lord. This was the thing that he both had desired, and would yet still go on to desire, as that wherein consisteth the chief point of his happiness: for there is that beauty, excellency, and glory in God, that would even ravish any heart that knew it; and could men but see it( as he said of his virtue) it would transport them with greatest love and admiration. Secondly, as the object of this sight is most glorious, so the means are heavenly. These are: 1. Christ, who is that {αβγδ}, as the Apostle stiles him, the very beam, splendour, reflection of his Fathers glory, and the express image of his person, Hebr. 1.3. So that he that hath seen the son, hath in that one sight seen also the Father. He is the best glass wherein we may come by the sight of God, we see him best in his son: 2. his Word and Ordinances, which in the revelation are fitly set forth by the name of a sea of glass, first for largeness, secondly, for steddinesse, thirdly for clearness, as giuing us a clear sight of God, in which respect, also, they are in the same book compared to crystal. Now it will easily be granted a blessing to enjoy Christ, and to see Gods face in his Ordinances, which are the means, therefore it must be the height of mans happiness to see God. Thirdly, the light in us, whereby we see God, is supernatural and heavenly. indeed, by the light of nature, wee may come to see God in a sense, as Creator and upholder of all things: but as our God favouring us, or blessing us, wee cannot possibly behold him by Natures light, when it is most of all elevated and enlarged, though you intend the spirits of Nature as much as may be, you cannot by the help thereof see God to your comfort. It must be by a supernatural light, that this must be attained unto: as the sun is not seen but by the sun; the light, but by the light; so neither is God to be seen, but by the light of his own grace, which must needs make a man most happy. And thus stands our first Reason, drawn from the nature of sight. add to this in the second place, a reason from the parts: For, what is it to see God, but, 1. to know him? And therefore knowledge is so often set forth by the sense of sight, which is the learned sense, and the most certain of all the rest: 2. to see God, is more then to know him, it is to enjoy him, that is, to be so nearly united unto him, as to love him, rest in him, and even to pass into him( as Austin speaks) so as that it is not we that live, but God that liveth in us, &c. For the effects of this sight of God, thus: 1. It takes us off from sin, and from the creature, it lets us see the ugliness of sin, and how extremely contrary it is unto God: and so makes us to loathe and leave it. This effect is wrought in Ephraim, Hosea. 14.8. We haue seen God, say they, what haue we then to do any more with idols? So some red the w●rds. Yea, it will cause us to account every creature base and contemptible, in comparison of him, as it did Michaiah, who, when he had seen the Lord sitting vpon his throne with all the heavenly hosts about him, 1 Reg 22. the greater majesty so darkens the lesser, that he thinks it nothing to face two Kings in all their pomp and majesty, with all their train and attendance. 2. It works strange ravishments, it transports and carries a man even out of himself, as you may see an example in Moses, who when he had once seen God not with the seeing of the eye,( for so no man can see him and live) but with the hearing of the ear;( for so God is seen by the ear better than the eye) as he pleased to proclaim himself, Exod. 34. The Lord, the Lord God, merciful and gracious, long-suffering and abundant in goodness and in truth, keeping mercy for thousands, &c: when he had thus seen the Lord, oh, saith he, if now I haue found grace in thy sight, O Lord, let my Lord, I pray thee, go along with us, and why should we go without thee? so greatly was Moses ravished and affencted with that blissful vision. 3. This sight of God changeth and transforms a man into God. That sight which wee haue of him in the glass of his Word, assimilates us unto God, and conforms us unto him, as the Apostle speaketh, wee all with open face beholding, as in a glass, the glory of the Lord are changed into the same Image from glory to glory, even as by the spirit of the Lord, 2 Cor. 3. how much more shall it bee so with us hereafter, when we shall be swallowed up, as it were, of immortality, and shall be even acted and enliued by God himself. Now let schools go and languish in vain and spiritlesse disputes about the beatifical vision of God, as whether it consists in love, ioy, knowledge, &c: the experienced Christian is able to tell you, that 'tis wisdom, ioy, love, and all that good is. But hitherto be spoken for the explication and confirmation of the point, wherein( it is true) wee haue been somewhat dark, but could not help it; we hasten to the uses now. And first, Is it the height of mans happiness to see God, how great then must needs be the misery of all those that live in darkness, and are shut out from his blessed sight and presence? All drakenesse makes one miserable: Throw a man into a dungeon, you do, as it were, bury him alive: dig out his eyes( as some Popes and Emperours haue been anciently served) and you leave him undone: take away the sun from a man, and you take away his wife, you take away his children, you take away his land, and all he hath, in respect of any comfort he can take in them. But there is a spiritual darkness and blindness that's worse then all the rest, and that is when a man hath a veil, as it were, of ignorance, wickedness and unbelief spread over the eye of his soul, a thick curtain drawn betwixt him and the face of God, so that he cannot see his father, he cannot behold Christ, who is the Light, that illightneth every one that cometh into the world, who is that Sun of righteousness, that hath health under his wings. Take away this light from a man, deprive him of the benefit of this blessed sun, and what is he better then a very Polyphemus, a monster of mankind, being full of ignorance, error and superstition, full of groundless hopes, causeless fears, he goes he knows not whither, he does he knows not what, he gropes, as in the dark; and( which is his greatest misery) he cannot see his misery. But yet this darkness, so long as men live here, is curable, and it may be done away and expelled, as it certainly shall be, if ever the day do dawn, and the day-star arise in their hearts: But now further, there is beyond all this, an hellish outer darkness, to which all such are reserved, as love darkness better than light: they shall one day haue their fill of that darkness, which they so much affencted: there they shall meet with flames of darkness to torment them, chains of darkness to entharl them, spirits of darkness to tyramnize over them, a night of darkness, after which no day, no light ever follows: if three dayes darkness were so terrible to the Egyptians, what shall the case of those be, who shall never, never see light or life? I, but who be these, you'll say unto me, whose condition is such, and so miserable, as you speak of? I answer( my brethren) first, all those that live not in the knowledge of God in Christ: for he that hath the son, hath light; and he hath not the son, that hath no light; ( i.e.) that hath no sound and saving knowledge of God, as he stands revealed in his word. And again: This is life eternal, saith our saviour, John 17. to know thee, and whom thou hast sent into the world, Iesus Christ: so that they that are without the knowledge of God in Christ, haue no interest in life eternal; but are, as it were, shut up in darkness, and in the shadow of death. Secondly, all such as having attained to some light of knowledge, do not walk in the light, but please themselves rather in the deeds of darkness. mark what the Apostle saith, Heb. 12.14. Follow peace with all men and holinesse, without which no man shall see God. So that every unholy person is by this text excluded from the vision of God. God shall see him( as Austin hath it) but he shall not see God, see him indeed he shall in a sense, not as a pardoning and pitying Father, but as an angry and severe judge. Thirdly, all impure persons are shut out from the sight of God; for if it be so, as our saviour here affirmeth, that the pure in heart are therefore blessed, because they shall see God; it will easily be concluded on the contrary part, that all impure ones haue no share in that happiness, whether they be 1. negatively impure onely, that is, such as see not into the hypocrisy and rottenness of their own harts, so as to bewail and oppose it: or 2. whether they be positively impure, namely such as over and above the former, haue a disposition against holinesse, pureness and uprightness, so as that they do deride it in others, oppose it, persecute it. These are they that shall never see the face of God to their comfort, though to their terror and confusion they shall one day see him. Let all such take notice here of their own wretchedness, and aclowledge their condition to bee, as indeed it is, truly miserable and accursed. Cursed they are in life, for that being excluded from the sight of God, they can find no sweetness in the Word, no marrow in the Sacraments, no comfort in prayer, &c. Cursed they are in death, because they die without hope of being present with the Lord, when they shall bee absent from the body, and therefore they dare not die, they cannot live, &c: Most cursed are they after death, when there must be made an everlasting separation of both soul and body from the presence of God into the burning lake. If absalon could say, that it were far better for him to loose his life, then to bee debarred the kings presence: Oh who can conceive the extreme misery of such as shall never see the pleased face of God in heaven! How much better were it for them to be even dead, as beasts dy, and never to rise again, or that the mountain should fall vpon them,& the hills cover them from the presence of the Lamb, that sits vpon the throne, &c: you know the misery of Haman, when once he fell so far into the kings displeasure, that his face was covered. Hesther 7. For then there was no more hopes left for him, sith he should never see the kings face any more, nor the king ever look sweetly vpon him again. This was even the very height and upshot of his misery: And so it shall be likewise of all ignorant, unholy and impure persons, that they shall never, never see the sweet and glorious face of God in the kingdom of heaven. For a second use therefore of the point, let it serve for a two-fold exhortation, and 1. to all wicked and unrepentant persons, to cast away their sins, that so they may grow into acquaintance with God: sith they are the pure in heart onely that must be admitted into his sight and presence. Oh consider that your very l fe stands in his favour, in his smiles, as on the contrary, there is death in his displeasure, neither can it be safe to live under his frowns. Therefore, labour all you can to get your hearts purified by faith. The heart is the kings bed-chamber, as it were, and must be trimmed up for his more honourable entertainment. The heart is the chief doer in man, and hath an influence into all his actions: it is the source and spring from whence floweth all we do. If the fountain be empoisoned, if the heart be not clean, nothing that comes from it can be acceptable. If the water be foul in the well, it must needs be foul in the bucket. Now therfore, let S. Iam. his counsel be taken by you, Cleanse your hands, ye sinners, and purge your hearts, ye double-minded, and thus if ye draw near to God, God will draw near to you; being purified in heart, you shall see the face of God to your comfort, and not to your utter confusion. Our second exhortation shall bee addressed to such as know, what a sweet& comfortable thing it is to see Gods face, and to enjoy his favour, and let these bee exhorted in the words of Saint Iude, to keep themselves in the love of God, looking for the mercy of our Lord Iesus Christ unto eternal life, verse 21. do what you can to keep his favour, for in his favour is life. The experienced Christian stands not in need of many motives to incite and stir him up hereunto: for he knows with david, the sweetness of his love, and what a blessed thing it is to enjoy his favour, the onely want whereof he finds more bitter then death. Indeed, he that was born in hell( as the proverb runs) knows no other heaven; he that never tasted how sweet the Lord is, sets little by his love, makes no reckoning or account of his countenance, but he that hath ever been acquainted with God, and seen the light of his pleased face, had rather die a thousand deaths then forfeit his favour, or incur his displeasure. A little child that alway been used to the house and cradle, may easily be kept within doors, but after it hath once been used to the light, or taken a custom of going abroad into the open air, it grows tedious unto it to bee confined to the cradle or house. So till a Christian haue had experience of Gods loving countenance, he cannot so much esteem it, but when he knows it once, and hath had the sweet feeling of it in his soul, he cannot, he cannot live without it. You see what the Church saith, Psal. 80. God had made them to see and suffer much sore affliction, yet all this seemed a small matter unto them, if God would but smile vpon them, and continue his countenance toward them. turn us again, O Lord God of hosts, cause thy face to shine, and we shall be safe. If God would but do this one thing for them, they cared not how much sorrow they otherwise sustained, as one the other side, if he should deny them his favour, they should not take comfort or enjoy any thing that they had. Now the way to keep yourselves in the love and favour of God is 1. to walk with him in humility: for though he dwell in the high and holy place, yet is he also with him, that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones, Esay 57.15. And therfore doth he eft soones hid his face from his people, that he may humble them, and so prepare them for his return, would you then see God, and enjoy the light of his countenance, walk humbly before him, and work out your salvation with reverend fear, 2. Put your faith into act, 'tis not the having, but using of faith, that brings us into communion with God: would you therefore haue and keep a comfortable sight of God, set your faith on work, for faith is the evidence of things not seen, and by faith it was that Moses saw him that was invisible. 3. walk in uprightness, so shall we behold Gods face, as david did Psal. 17.15. As for me, saith he, I shall behold thy face in righteousness, I shall be satisfied, when I awake, with thy likeness. Those then that would see Gods face to their comfort, must purge themselves from their own sins, and from their other mens sins too( as Saint Paul exhorts Timothy to take heed how he partake of the sins of others, if he would be pure) and set themselves to walk before God, in the constant exercise of all the duties of righteousness and obedience: so shall they keep the sweet sense of Gods love and favour in their souls, and this is to live, this is to live in dead. Comfort to al upright persons, they shal see God. Indeed, as the case stands, and as the times now are, we had need to make Apology for pureness of heart, which is generally by the most so much opposed, and spoken against, that wee may justly take up that speech of the Poet, and say: Simplicitas, cuius non audeo dicere nomen. For it is now come to that pass, that if any one give up his name to Christ, or but look toward religion, he is presently branded with the infamous name of Puritan. But the truth is, it is no disgrace to be so styled, but rather as now, it is an honour. Downam on Cen. 22. Once( as a learned Bishop could say) only such passed for puritans, as opposed the church-government, and cried out for Discipline, but now to be truly religious, is to become a puritan presently, yea, to be a mere, moral, honest man, is incur that censure. Yea, if a man bee but orthodoxal, evangelical, Papists will not doubt to load him with names more than a few, So Bellar. in recognit.& spalarensis. and to let pass our Heresies, Turcisms, Atheisms, as they please to talk, with them a Caluinist and a Catharist are terms convertible. Vid. ●pfford, possevine, &c But what agreement haue we with Catharists, as they are described unto us by the Ancients? Vid. Cypr. Papin. in Epistola. do not the Papists themselves( that lay the fault to us) comply and jump with them in many of their opinions. As 1. they would give the Sacrament to such as would become their followers, and cause them to swear never to forsake them. And do not Papists deal even so with theirs? 2. They disallowed and condemned second marriages( as Austin reports it of them.) And do not the Papists so with some? 3. They defended this, that a man might here attain to perfection, and freedom from all sin? And do not Papists hold the same thing, at least more than wee? wee? what haue we to do with Catharists or Nouatians? do wee bar the door against the lapsed, as they did {αβγδ}, saith Epiphanius. do wee rebaptize the lapsed? separate from the Churches, hold ourselves onely pure, as once they? no, let any man judge between us, who be the true puritans, whether we or they come nearest to Catharists. And yet a vain affectation of purity, a mere name of Religion, is that I loathe in any one. And the truth is, some there are that by their talking onely of holinesse, and empty profession without the power and practise of godliness, haue brought an ill name vpon those that are pure in heart, and rendered religion infamous. But let not this discourage or be an hindrance to such as are true of heart in their course of holinesse: but let them bee exhorted, 1. to begin at the root, at the heart, to wash the too inside as well as the outside, to bee the same on both sides, and every where suitable. 2. to proceed by the rule of the Word, going no slower and no faster, then as the word prescribes and directs them. 3. to end all in humility and mercy, for so the upright person ever ends, he is not censorious, bitter, opposing. Thus bee, and then( these directions observed) run as fast as thou canst, in the race that is set before thee: for thou hast a mark, an example, even Christ, whom, though thou runnest never so fast, thou canst not possibly overtake or attain. But so much be spoken by way of Apology, we now return from whence we digressed, to the use of comfort we propounded before to al upright persons, that they shal see God. Here in this life they see him in his ordinances they see their teachers, they can see God in every word of his mouth, whether it be of reproof, exhortation, comfort, &c: thus they see God in his word, they see him also in his works, in his works of mercy, in his works of Iustice, of providence, &c: they see him also in his attributes, they see him to be wisdom to them in their follies, power in their weaknesses, life in death, comfort in distresses, &c. But greater comfort abides the upright man hereafter, in that other life, where he shall see God after another manner then here he can see him. Here his sight and knowledge of God is imperfect, as of a little child; wee see but as in a glass, in a riddle darkly, being every way feeble and imperfect: but then he shall see, as he is seen; see him as he is, and be as full of happiness as possibly he can hold. If Paul preferred Christ crucified before all the world, and cared to know nothing else but him, how happy must they needs bee, that shall see and enjoy him( as now he is) glorified, and coming with the glory of his father vpon him; to be made glorious in all his Saints. If in this life it be such a glory to be the sons of God, howsoever the world knows us not, nor once takes notice of it, what shall we be when we shall be like unto him at his appearance, when we shal see him as he is, 1. John 3.2. Oh what a glorious thing is a Christian! even here he hath those joys that eye hath not seen, nor ear heard, neither hath it ever entred into the heart of a natural man to conceive, 1 Cor. 2. but what shall he haue then, when God shall bee all in all, when he shall haue no need of the sun nor of the moon: for the Glory of God shall be his light, he shall be immediately filled with his light, and be crwoned with such comforts as cannot be conceived, much less expressed, nay they that now enjoy them, cannot utter them. Comfort thyself therefore in this, if thou be pure in heart, though thy out-side be not so brave as some others, thou shalt see God, and so see him as that thou shalt never but see him, and yet never bee sated or satisfied with seeing of him. FINIS. The seventeenth SERMON. MATTH. 5.9. Blessed are the peace-makers: for they shall be called the children of God. WEe have spoken of purity of heart: To this our Saviour subjoins peaceableness. and the order, and connexion is very good: for all contentions and brawls do arise of the impure lusts that are within, as saith S. james, chap. 4.1. From whence come wars& fightings among you? come they not hence, even of your lusts that war in your members? As on the other side, upon purity of heart follows peaceableness, Iam. 3.17. The wisdom that is from above is first pure,( of that we have spoken) then peaceable, as in the text. Blessed are the peace-makers, &c. For the words, they contain in them these two parts; first, an assertion, or doctrine, Blessed are the peace-makers. Secondly, a confirmation or proof in that which followeth, for they shall be called the children of God. For the first; the words are diversely extended, and interpnted by divers Expositors: The most approved authors of both ages, and of both sides, as well Papists as Protestants, agree in these two points, namely, that he intendeth, first peace-keepers, secondly peace-makers: so that hence these two points do result, 1 That Christs Disciples, that is, all true Christians, must be keepers of the peace: they must bee in themselves peaceably disposed. 2 That all Gods children must be peace-makers: they must not onely bee peaceably disposed in themselves, but do all they can to advance peace among their brethren. Wee'll begin with the first. All Christs disciples must bee peace-keepers, peaceably disposed, men of peace. They must give themselves to it( as some of our Interpreters, and the Iesuites express it) they must study it, and labour nothing more than peace. For confirmation hereof, the Apostle tells us in two several texts, that God hath called us to peace, 1. Cor. 7.15. Col. 3.15. If wee look to particulars, our Father is the God of peace, our Gospel a Gospel of peace, our law a law of peace, our titles titles of peace; among fowles Gods people are called peaceable Doves, and among beasts they are called peaceable sheep. They are charged to pursue after peace, not onely to follow peace with all men, but to seek peace and ensue it. To this our Saviour exhorts us, and the Apostles very often in all their Epistles, and that earnestly too. Indeed there is no one duty in all their writings that is more put on, either for strength of reasons and arguments, or for earnestness of entreaty. Follow us a little, and you shall see it made good. Have salt in yourselves, and have peace one with another, saith our Saviour. Mar. 9.50. And in John, By this shall all men know that ye are my disciples, if ye love one another. Now there can be no love, where there is no peace. So the Apostle, Rom. 12.18. If it be possible, saith he, as much as lieth in you, live peaceably with all men: As if he should say, Let there be no default in you, let not the stay be on your part, let it not stick there, but do you diligently endeavour a general peace with all sorts. So likewise, Heb. 12.14. Follow peace with all men, and holinesse. So far as you may with a safe conscience, be ready to entertain peace with all men. And, Phil. 2.1. speaking there of Christians among themselves, see how earnest the Apostle is in the point, If, saith he, there be any consolation in Christ, if any comfort in love, if any fellowship of the Spirit, if any bowels and mercies, fulfil ye my joy, that ye be like minded, having the same love, being of one accord, of one mind, doing nothing through strife or vain glory, &c. So 1. Pet. 3.8, 9. and so downward; Finally, be all of one mind, having compassion one of another, love as brethren, &c. And how often are we pressed to the duty of love( which, what is it else but the strength, and perfection of peace?) that it bee not in word and in speech, but in dead and in truth, that it be a burning love, a pure love, an effectual, working, hearty love: that is, that there be in us peace in all abundance, that wee follow after, and ensue it, that if it run away from us, we run after it; and that by any means upon any terms, what in us lies, we entertain and keep it. Thus you see the Doctrine set on both by Christ and his Apostles: Let us consider of some reasons. And first, if we speak of brotherly peace, and agreement with our fellow-members, the Apostle pours forth a whole volley of arguments to move us hereunto. Ephes. 4.3, 4, 5, 6. Endeavour, saith he, to keep the unity of the Spirit in the bond of peace. For why? There is one body, and one Spirit, even as ye are called in one hope of your calling. One Lord, one faith, one baptism, one God and Father of all, &c. All these unities are there brought by the Apostle, to bind Christians together in that perfect bond of peace: that sith they have all one Father, and so are brethren: sith they have all one head, which is Christ, and so are fellow-members of the same body: sith they are lead all by one Spirit: sith they hope all for one heaven, bear all one badge of baptism, are knit all by one bond of faith to Christ, and one another, therefore they should be at peace among themselves. And, Phil. 2.1.( the place but now name) he bringeth such effectual arguments to provoke Christians to peace, as are enough to melt any man, a Christian heart cannot stand against them. If there bee any consolation in Christ, &c. If there be such a thing as the comfort of love, or fellowship of the Spirit, fulfil ye my joy; and not mine only, but your fathers joy, your mothers joy, the joy of every faithful Christian, that ye be like minded, being of one accord, &c. Thus you see why brethren should study peace among themselves, and toward one another. But now, why should they do so toward strangers, toward enemies? The reason is given by S. Peter, 1. Epist. 3.9. Be pitiful, be courteous, not rendering evil for evil, or railing for railing; but contrariwise blessing, knowing, saith he, that ye are thereunto called: And hereby ye shall inherit a blessing, ye shall have long life and see good dayes: besides, in being at peace, ye shall provide for your own safety and security. For who is he that will harm you, if ye ensue peace, and be followers of that which is good? or if any should be so unreasonable, yet God would right you; for, the eyes of the Lord are over the righteous, &c. Thus he. But what need we go further than our text, which affords us two forcible reasons to peswade us hereunto? First, the blessing lies in this; peaceableness blesseth a man ( Blessed are the peace-makers.) It blesseth him first with privative blessedness, secondly with positive. For the first, It frees a man from the evils of war and contention, which runs through all like a wildfire: It brings a curse on a mans estate, and wasts it; a curse on his body, and disorders it; a curse on his mind, and distempers it; a curse on his meate, which becomes hereby unpleasant; a curse on his bed, which becomes uncomfortable: it makes him miserable in life, more than miserable in death. All these evils peace preserves a man from. Secondly, positively it blesseth him, first in his name; for it is a glory to a man, saith Salomon, to pass by an offence: and he shall be esteemed wise that can do it. As on the contrary, proud and arrogant is his name, saith he, that dealeth in proud wrath. Secondly, it blesseth a man in his estate, for by peace and concord small things grow great,( could the Heathen say) as by discord and contention great substance is soon consumed and comes to nothing. Thirdly, in body it brings a blessing, for, it is marrow to the bones, and health to the navel: as fourthly in soul, it calms the affections, and sets all in good order: In a word, it renders a man blessed in life, in death, and after death; therefore seek peace, and ensue it. The second reason laid down in the text, is, that peaceable persons shall bee called the sons of God; and truly so called: for such a one doth notably express God, who is therefore called the God of peace: Neither can we any way more resemble him, than by following after peace with all men, so shall wee approve ourselves to bee indeed the children of our heavenly Father, who doth good to the wicked also,& blesseth even the froward, making his sun to shine, and his rain to fall both vpon the just, and the unjust: as it is in the later end of this Chapter. But wee'll say no more to prove this point; all the business lies in the practise of it. For Use therefore: Must all Gods people bee peace-keepers? Here's then a word of complaint and reproof of the most amongst us, who have little acquaintance with the ways of peace. It is a miserable thing to behold and consider what jarring there is every where, what snarling and contending on every hand. Christians when they have to deal with strangers, first, can return taunt for taunt, reproach for reproach, blow for blow &c. Oh! what is now become of the power of Religion? Is this to walk as becometh Christians? It is for dogs to snap and bite at one another, and not for sheep. But this is not all, Christians even among themselves are ready to scatter and divide one from another( it faring with them, as with sheep, which seldom get together, and make head, till some dog bee sent amongst them.) Herein they come short of the very wicked, who can comply and combine together for evil purposes. To enact a mischief, they can lay their heads together, their purses together, and use all the friends they have to bring an evil device to pass: when Christians in the mean while are divided among themselves, and so greatly weakened. Is it not a thing to bee bewailed, and lamented, that one brother should envy, quarrel, taunt another? when very beasts, and other unreasonable creatures can agree well enough with those of their own kind; for even— saevis inter se convenit ursis: very bears and Wolves though they will worry and tear other kind of creatures, yet they can well enough agree among themselves: and shall Christians be so unnatural, as to inveigh against one another, to entrap one another, to defame, disgrace, and devour one another?— tantaene animis coelestibus irae? as he said in another case: this is all one as for one eye to pull out another, one hand to cut off another, &c. It is much to be bewailed, that we are no wiser in our generation. look into the Church, what schisms and rents find wee there? one drawing this way, another that; one holding this opinion, and another that: so that the Church may now justly complain, as Rebeccah did of old, when the babes striven in her womb, If it be so with me, why am I thus? look into our Societies and Corporations, what enmities and dissensions shall we there discover? what aemulations and enmities, one undermining and over-reaching another? &c. look into particular houses and families, what unnatural rendings and jars shall a man there meet with? children against parents, parents against children; husband against wife, wife against husband; servant against master, and master against servant; and a mans enemies are often those of his own house. Nay, many times you shall have a man not to agree with himself, so passionate will he be, so tetchy, so discontented, that he will give no rest to himself, much less to others: whence is that of the Apostle james, From whence are warres and contentions amongst you? Why( will some man say) never was any one troubled with such cross servants, such bad neighbours, such injurious and deceitful people as I am, and hence arises my discontent. No, no, saith the Apostle, I had as leefe thou wouldst say nothing: It is thine own pride, thine own self-love, covetousness, envy, and other evil lusts that war in your members, that make all the trouble: hence are brawls, hence contentions. And therefore also the Apostle Paul, 1. Cor. 3.3. tells the Corinthians plainly, that the very cause of those envyings and variances found among them, was, their own corruptions and carnall-mindednesse; for, whereas there is among you( saith he) envying, and strife, and divisions, are ye not carnal and walk as men? A Christian should be somewhat more than another man that is merely carnal; but so he is not, so long as he liveth in strife, and contentions; this is a fruit of the flesh. And as it flows from an ill fountain, so it tends to an ill end: for all dissension tends to dissolution and destruction. A kingdom, a State divided against itself; a Society, a Family divided against itself, is near unto ruin, it cannot stand long, saith our Saviour. All perfection and safety depends upon union, as on the other side, danger and destruction inevitably follows vpon distraction, and disunion. Therefore see the miseries that ensue upon such courses afar off, and be warned: See other Churches dissolved and ruined by these means, and be wise for yourselves. Peace, like the wise woman Salomon speaks of, buildeth up the house, but contention, as the foolish woman, pulleth it down with her hands. See to it therefore( for a second Use of the point) that ye be of peaceable dispositions; if ever ye would be called the sons of God, labour to get peace, and to keep it too: If others bee cross and will not, yet let us follow it close, make hue and cry after it, and as he speaks, seek peace, and ensue it. If others will not come to thee for peace, go thou to them; it is an honour to be first in so good a cause, therefore slacken not, neither give it over till thou hast achieved it: entertain peace upon any terms. And that you may, first, for the inside, labour to compose that, for till matters be well settled within, their can be no peace abroad. Here therefore learn first to steer the mind with those two rudders, the graces of first wisdom, secondly Humility: with these two the mind must be ballasted, if we would keep the peace. For the first, Salomon tells us, It is the wisdom of a man that defers his anger, and passeth by an offence. If the understanding be ballasted with wisdom, he will easily put up indignities and injuries, pass them by, tread them under foot. Tis weakness, and want of wisdom that makes men so testy and exceptious: Anger resteth in the bosom of fools, saith Salomon. The foolish heart is the nest of anger, but it is wisdom to defer, and put by the remembrance of an offence or unkindness. Secondly, there must be humility, if we mean to be at peace; for it is onely by pride that men make contention, but humility pulls down the heart, and makes it pliant, and easy to be dealt withall. But where wrongs lie heavy, sin lies light, where those seem great, this seems little; which humility would easily remedy: for it makes a man nothing in himself, despised in his own eyes, which whoso is, he will not make a great matter of a small, stand upon his terms of reputation, &c. And thus the mind must be purified and qualified, if you would have peace. Secondly, for the Will, furnish that with love, and charity to God and men: For when it comes once to this, God loves me, bears with mine infirmities, forgives me mine offences and trespasses; this will cause us out of love and thankfulness to God, to count it a very small matter, to pass by and remit whatsoever weaknesses and offences of our brethren. Besides, love is sociable, a good interpreter, takes every thing in the best part: It suffers long, and is kind, is not easily provoked, thinketh no evil, beareth all things, believeth all things, hopeth all things, endureth all things, seeketh not her own, throws down all enclosures, lays all in common; tis not selfish, looks not on its own things, but on the things of others also, tenders their wel-doings even as its own: Now you know all quarrels, for most part, are about Meum and Tuum, It is this same, Mine and Thine that breeds all bait and strife among people; as wee may see it also in other creatures. Dogs can agree well enough together, till such time as there be a bone cast among them that cannot be divided. So likewise horses can travel together quietly all day till night comes, when they have provender cast them, then they fall to snapping and fighting with one another, and cannot agree. And even so it fares with most kind of men, they can bee lovers and friends till it come to a matter of profit, and then begins squabbling, quarreling, and snarling at one another: But now where there is true love among men, all this will be prevented; for love studieth and laboureth the good of others, no less than its own, being neither apt to give offence carelessly, nor to take it causelessly. Thirdly, if you would have peace, look to the conscience, that that be pure and peaceable. Now there is a double peace of conscience; first the peace of justification, when the guilt of sin is removed by the blood of sprinkling. Secondly, of sanctification, when the passions are subdued, and lusts mortified: for it is from mens lusts that war in their members, that there is so much war and strife in the world, Iam. 4. Therefore get the conscience unpolished and quieted with this double peace, if you would be at peace with others. The cause why men are so unquiet, and quarrelsome is, the guilt of sin clogging them, and their own lusts, and passions conflicting with them: hence is it, that upon every slight and trifling occasion, they are up in arms, and all on a hurry. mark what the Prophet saith, There is no peace to the wicked: but they are like the troubled sea, which cannot rest, whose waters cast up mire and dirt, Esay 57. The sea is of itself unquiet and troublesone, but if there come but the least storm, or gust of wind, it presently becomes tumultuous, and raging: And so it is with an evil conscience, if there be not peace with God, and peace with a mans self, if the passions be not in some measure subdued, and the lusts mortified, a man cannot be of a peaceable disposition and behaviour towards others. But when a man is once at peace with God, and hath the pardon of his sins sealed up to his soul, his corruptions not onely covered, but cured also, then he can without difficulty devour such wrongs and discourtesies as are offered him by other men. Then when there is no mud left in the bottom, let there be what shaking or joggling there will be, no distemper follows thereupon. Now therefore, if you would have peace with all men, look to your inside, to qualify the Understanding with wisdom and Humility; the Will and Affections with Love and Charity; the Conscience with purity and peace; And that's for the inside. The outside also, in a second place, must be with no less care and diligence composed, and ordered, if we desire peace. The countenance must carry peace in it; for as he said in another case, Vultu saepe laeditur pietas: tis as true here, A man may break the peace, and make war with his very countenance: namely, if his looks be strange, coy, discontented, sullen, sour, or the like. And as the countenance must promise peace, so our actions and whole behaviour must express it. The eye must be peaceable, not haughty, nor prying and poring into matters of provocation, but rather looking after that which may stir up to love and liking. Excellent is that counsel of the Apostle, Heb. 12. Consider, saith he, one another, to provoke to love: seek not so much after those things that may stir up to courses of contestation and contention, as of love and good affection. think not what failings and infirmities such a one hath, look beside whatsoever is in him that may estrange thee from him, and fasten upon such things as are amiable, as may engender and increase thy good opinion of him, and affection toward him. Say, Admit such a one hath these and these infirmities( into such things men are mostly too too apt to inquire and take notice of, that they may make themselves believe they have reason to keep aloof from them) but is there nothing at all lovely in him, or praise worthy, nothing that may draw mine affections toward him? then it goes hard. So for the ear, keep a good porter there, stop up all passages against slanderous reports made against others. The Apostle warns us to beware of such as make it their trade to go twittling from house to house, and tale-bearing, or peddling up and down as Moses calls it, Thou shalt not walk about as a tale-bearer; the word signifies a pedlar, such as whisper here,& back-bite there: upon such we must learn to frown, and cast an angry look: Pro. 25. As the east-wind driveth away rain: so doth an angry countenance a back-biting tongue: For all unkindnesses for most part, grow upon mis-report, things being usually greatened& aggravated in the carriage. Next you must rule the tongue: A soft answer pacifies wrath. If you aim at peace, you must in case of controversy with another, apply yourself to a cool language, speak softly, speak wisely, speak silently, and in secret: This will cool the too great heat of another, and disarm him of his excessive indignation. Hard to hard will never yield, but lay hard to soft, and you may break even a flint upon a bed or cushion, which cannot be done by laying one flint upon another: So let a mans heart be never so hard and obdurate, if wee use soft words to him, and give him mild speeches, he cannot but be mollified and melted towards us: In so doing you shall heap coals of fire on his head, which shall melt and soften him. Therefore if you would be at peace, take unto yourselves gentle speeches, soft answers: let your arguments be as hard as you can to convince them of their failings; but let your words be soft, cloth them in as good terms as you can. And so when you take upon you to speak of other men, take heed that you never speak of their faults and infirmities but in an ordinance,( as one saith) that is, either to pitty them, or to pray for them, or else to admonish them, for their amendment. Lastly, the whole carriage and deportment of a man toward others, must be peaceable. And if at any time there grow dislike or offence, if any quarrel arise between neighbour and neighbour, let them come together, and debate the matter lovingly between themselves, that there grow not any strangeness or alienation of affection: For most unkindnesses grow upon mistake, and are greatened by the carriage to and fro. In such a case therefore you must come together and confer; say, Neighbour, me thinks you look strangely upon me alate, pray you what's the matter? you take such and such a thing unkindly from me, I pray you understand me aright. And thus must you go and expound yourselves if you would have peace, and show yourselves forwardly in such a course as this, in case others hang back; yea, covet to be first in so good a cause, so shall you be first in the honour here given to peaceable persons, that they shall be called the sons of God. Is it so then, that thou hast wronged another, or any way overshoot thyself in thy carriage toward him? go to him, and say, Neighbour, I aclowledge I have thus or thus misbehaved myself toward you, I have done you wrong in these or these particulars; now I see my error, and am sorry for it; I pray you pardon me. As on the other side, hath any man offended or trespassed against thee, and it repenteth him? forgive him freely, remembering what God for Christs sake hath forgiven thee. Be it, that such a one hath done you these and these injuries, did you never wrong God? did he never pardon you? That one example of God so urged by the Apostle, Colos. 3. Ephes 4. gives a full answer to all objections. But what, are there no bounds then? Yes, and they are these. The first you have laid down unto you, Heb. 12. vers. 14. Follow peace with all men and holinesse: we must never purchase peace with the loss of holinesse; it must be usque ad arras still, as the Heathen could say. How we must have peace with all. If wee cannot come by peace with men, but we must have war with God, offend our consciences, betray the cause of God, or the like; we must utterly refuse the peace that cannot be had but on such hard terms as these. The second limitation you may red, Rom. 12.18. If it be possible, as much as lieth in you, live peaceably with all men: As if he should say, Let there be no stay on your part, let it not stick there howsoever, do you your utmost to have peace with all. Indeed it is not in your power to give unto other men a peaceable disposition; but see to it that there be no want on your behalf, and then your duty is discharged. Offer terms of peace to those that have wronged you, and if you have wronged others, think it not too much to show yourselves sorry, with confession of your fault, submitting, and seeking to give them satisfaction, if it will be taken: and if not, yet you have done your part, and may be comforted. Thirdly, this must be understood, as meant in a private or personal cause, that we are thus eagerly to pursue after peace: But otherwise, if the cause be public, or do concern others, as, if God be enwrapped in it, or if it tend to the undoing or betraying of wife and children, &c. in such a case a man hath an Altar provided him, even the Law; which he may lawfully fly unto; yet so, as he still remember to ensue peace, and be as ready upon any reasonable terms to lay hold on it, as Benhadads servants were on the words of Ahab: No sooner was the word out of his mouth, Is my brother Benhadad yet alive? but they hastily catched at it, and made their use of it presently: And so must we in such a case, upon the very first occasion, upon the least intimation that tends to peace, show ourselves ready and desirous to cast away our arms, lay down weapons, and be friends: with these bounds and cautions observed, Follow peace with all men. Ye are all taught of God, of nature, to love one another, and so consequently to be at peace. Motives to peace. Consider here( for motives) that it is first an honourable thing to be peaceful: so saith Salomon, Pro. 20.3. It is an honour for a man to cease from strife▪ but every fool will be meddling. It is the property of a fool to be busy, busy, busy about every little trifle, but it is an honour to him that can study peace, for he shall be called the son of God, as our Saviour here. Secondly, as it is honourable, so it is comfortable, sweet, easeful. It yields far more true content to a man, than contention, jarring, discord. Thirdly, neither is it less profitable than comfortable, for it yields the quiet fruits of righteousness to those that exercise it, as saith S. james, The fruit of righteousness is sown in peace of them that make peace. Iam. 3.18. They shall surely reap as they have sown, and have an happy harvest. Fourthly, It is also every way desirable; and now, if ever, seasonable; sith you are now by the appointment of the Church, and custom of the country, to come to the Lords Supper, which is a Sacrament of peace, a seal of your union and communion with Christ your head, and with one another; where you are all to eat of the same spiritual meat, and all to drink of the same spiritual drink, &c. when therefore should you be friends, and at peace among yourselves, if not now? The Greekes had their {αβγδ}, whereby they took an order, that all old wrongs and grudges should bee butted and forgotten amongst them. The Primitive Christians had their {αβγδ}, their love-feasts for like purpose as the former: Oh learn we all of them to forget and forgive from the heart freely such as have abused and injured us: Get that art of forgetfulness, so much commended, and urged upon us both in the Ephesians and Colossians: forbear one another and forgive one another, if any man have a quarrel against any, even as Christ forgave you, so also do ye. look not so much what other men do, or what carnal reason suggests, or carnal friends counsel you to do, as what Christ hath done. He hath forgiven and forgotten your offences, saith the Apostle, so also do ye. Colos. 3.13. And in the Epistle to the Ephesians, chap. 4.32. Be ye kind one to another, tender-hearted, forgiving one another even as God for Christs sake hath forgiven you. Be ye therefore( in this behalf) followers of God as dear children; follow your Father, by being peaceable and yielding. God is an example beyond all exception, He seeks and sues to us for peace, although he never did us any wrong, we be the wrong-doers; why then should we show ourselves so stiff, in standing out against our brethren? Perhaps, you will say, He is mine inferior, I am no whit beholding to him, I stand not in need of him, but can live without him? I owe him not a groat, &c. therefore why should I seek to him? But is not all this much more true of God? he owes us nothing, neither is in need of us, but can live without us, &c. and yet he makes to us, seeks after us, sends and entreats us to be reconciled. Finally, labour to show and approve yourselves Christians, by being peaceable; especially with your brethren to whom you stand bound in so near relation. Embrace peace in your houses and families, in your Corporations and Societies, in your Congregations and Churches. For the house: Every man dwells more or less conveniently, as he is at peace. It is not how faire your houses are, how well situated, &c. but what peace you have in your several habitations. Better, saith Salomon, it is to dwell in the corner of an house top, than in a wide house with a contentious woman: Whereas, if there be peace and quietness, though a man dwell never so inconveniently, never so incommodiously, he accounts it as nothing. And as a mans dwelling, so likewise his diet is as his peace is: Better( saith the wise man) is a dinner of herbs, where love is, than a stalled ox, and hatred therewith, Pro. 15.17. And again, Better is a dry morsel, and quietness therewith, than a house full of good cheer with strife, Pro. 17.1. If there bee not peace in a family, and sweet intercourse with man and wife, the sweetest meate is made bitter, and a curse brought on all their contentments: as on the other side, if there be peace, and good agreement between them, though there be but a dish of herbs or a few roots to feed upon, or other homely provision, it is enough, it is enough. The same may bee said for Corporations and Societies. Never tell me how faire your streets are, how spacious your buildings, how convenient your habitations, or the like; if peace be wanting it is to little purpose how otherwise you stand accommodated or advantaged. Peace is the wall, bulwark, strength of a town, and that which holds all together: as on the contrary, discord and dissension tends to ruin& destruction. The matter is therefore, how& whether you love one another, serve one another, help& pitty one another, &c. Oh it is a happy thing when brethren live and dwell together in unity: for there God commandeth the blessing, and peace for evermore. Psal, 133. And if peace be so necessary for Corporations, what then is it for Congregations and Churches? here especially peace must be by all means sought and maintained. Here it is required that wee bee all of one mind, speaking the same things, thinking the same things: or if that cannot be obtained, that we should be all of one opinion, yet certainly wee should at least bee all one in affection: Especially, care should be used for the preserving of peace between Pastor and people. It is love and unity that builds up Churches, holds all together, &c. loose this and all is gone. If there be not love in the speakers tongue, and love in the hearers ear, they will be wondrous apt to mistake one another, to misconstrue one another, and so Gods work will be hindered, and no good done. This Satan knows full well, and therefore labours nothing more than to cast a bone between them: and hence is it that a pastor most an end, hath not less honour and respect any where than amongst his own people. When Satan begins indeed such a business as this, he doth his work for most part closely, and insensibly. He is not so blunt as to tempt a man to forsake all good company at first, or to loathe all preaching, but hate such a particular Christian, distaste thine own Pastor, &c. and thus he circumvents us, and hinders our growth: Let us wisely see into his wil●ss and stratagems of this nature, and beware them. But wee will rak no longer in this sore, onely harken what the Apostle saith, Phil. 4.2. I beseech Evodias, and beseech Syntiche that they be of the same mind in the Lord. Take notice how earnestly he presseth it upon these two, who may seem to have been leading persons amongst the Philipians, such as made a side, and lead a faction; therefore he addresseth his speech to them, and beseecheth them, that they would even piece together, that so there might be good agreement among the rest. And as he beseecheth these in this manner, so elsewhere others. Rom. 16.17. Now I beseech you brethren, mark them that make divisions and offences, contrary to the doctrine which ye have learned, and avoid them. That is, all make-bates, and tale-bearers, that sow the seeds of dissension; these must be shunned and avoided. And in the very next chapter, 1. Cor. 1.10. Now I beseech you, brethren, by the name of our Lord Iesus Christ, that ye all speak the same thing, and that there be no divisions among you: but that ye bee perfectly joined together in the same mind, and the same judgement. And, as if all this had been yet too little, in the close of his second Epistle, he takes his leave of them in this manner. Finally brethren farewell: be perfect, be of good comfort, be of one mind, live in peace, and the God of love and peace shall be with you. 2. Cor. 13.11. He denies them the having of any comfort, or enjoying the God of comfort, unless they would link together, minding all one thing, looking all one way. If yet you would have more, see Phil. 2.1, 2. If there be any consolation in Christ, if any comfort of love, &c. fulfil ye my joy: and not mine onely, but the joy of Angels, Christs joy, the Churches joy, your teachers joy; and all in this, that ye be like-minded, having the same love, being of one accord, of one mind, doing nothing through strife or vain-glory, but all things in peace, humility, and concord among yourselves. But so much bee spoken of this first point. The second follows; and that is, That Christians must not onely bee peaceable themselves, but also do what they can to advance peace among their brethren. They must not onely be peace-keepers, but peace-makers also. Such a one was Abraham: If Lot will not come to Abraham( as it behoved him to have done) Abraham will go to Lot: and what saith he? Oh let not thou and I strive, for we are brethren. Gen. 13.8. So Moses when he saw two Hebrewes striving together, he offered to compound the controversy, and make peace between them, Exod. 2. So the house of Cloe sought to do the same office to the Corinthians, 1. Cor. 1.11. But what should we stand upon many particulars? Christs own example may stand in stead of all. What a journey did he take from heaven to earth, and all to make peace, and to reconcile us to God his Father? And this we should diligently do: first, in regard of God, and out of zeal to his glory, which greatly suffers by our dissensions. For where envying and strife is( saith S. james) there is confusion, or unquietness, and every evil work, Iam. 3.16. Ill conceits, ill surmises and suspicions, ill practices of all sorts, where the peace is broken, God is a loser by all such doings. The wrath of man worketh not the righteousness of God, Iam. 1.20. As in zeal for God, so in love to our brethren should we advance peace among them, and do what we can to part them when they fall foul on one another. It is cruelty to see very dogs fight, and tear out one anothers throats, and not to part them: Much more here. Yea, in love to the common good should we be forward to further peace, for the Churches sake, for the Common-wealths sake, which do both suffer by civill dissensions. Yea, for our own sakes should we bee moved hereunto, sith such as sow peace, shall reap the fruit of it, Iam. 3.18. and Pro. 12. such shall have joy, comfort in their own souls, love from God, love from men, assurance of this, that they are children of peace; yea, that they are the children of the God of peace, as here in the Text. Must Christians bee peace-makers? this then may serve to chide and humble two sorts of people: First, such as put not forth themselves to the performing of this Christian office, of setting peace between those that are at difference, but look on while they fight, and never stir to work an agreement. I know what will bee their excuses. One saith, What should I meddle in these businesses? I have not a calling to deal with them. It is but hypocrisy, for the most part, that makes men to object in this manner, That they want a calling. Thou canst take a calling to relate their infirmities, to censure and slander them, saying, Such a one is proud, stout, angry, injurious, and hast thou not a better calling to endeavour a reconcilement, and to seek to piece them up again? Yea, Ob. but is it not commonly seen that he that finds himself to do in other mens controversies, holds a dog by the ears, as Salomon speaketh, or a wolf, as our proverb runs, which he can neither well let go, nor safely keep hold of? It is too uncharitable a censure, to think thy brother a dog. Make trial of him rather, and see whether he be not a son of peace, that will lay hold on such a motion, and not a dog that will turn again, and rend those that offer to do them good. Yea, but it will not be well taken, Ob. that I should intermeddle: and in so doing, I should do but as one that offers to part a fray; derive the blows upon myself, incur a great deal of envy from one of the parties. Admit it should be so, yet there is a reward for thee with God; by whom this thine endeavour of making peace is greatly accepted, however men take it. Ob. Yea, but I shall be counted a busi-body, for my good will, and pains this way bestowed. No: but if thou go about this work discreetly and orderly, thou shalt be counted and called a child of God. Therefore leave objecting, and all excuses laid aside, promote peace to thine utmost. For whatsoever men pled and pretend for excuse, the very true reason of their backwardness to businesses of this nature, is, want of zeal to God, and of love to men, want of courage, and too much fear of displeasing others. A second sort here reproved, are such as go about and make bait between man and man; those incendiaries, that make it their occupation to carry tales, to whisper against their brethren, and smite in secret; buzzing into mens ears false and slanderous reports, to engender strife. These are a cursed generation of people; the mouth of God nurseth them, and his soul abhors them. Pro. 6.14. He that soweth discord among brethren by suggesting tales and reports, is that seventh thing which is an abomination to God. And justly too: For a make-bate is the first-borne of the devil:( as he that makes peace on the other side, is said here to be the son of God) neither can a man resemble the devil in any thing more than by doing such evil offices. It is the Devils business and occupation to breed quarrels, to set heaven and earth together by the ears: he sets God against his creatures, and the creatures against God; man against man, and one creature against another. This work he makes, and this is his daily employment. Christ on the contrary, came to take away the partition-wall, and to bring in peace: Whence it was, that the Angels sang him into the world, with Glory be to God on high, in earth peace, goodwill toward men. Luk. 1. If then we would approve ourselves to be children of God, we must be al for peace: for he is the God of peace; of order, and not of confusion: but for such as delight in warres and contention, that breed bait& sow strife, they are the Devils children, and to him they belong. Besides that they stand accursed of God, men must curse them too: God gives all his people leave to curse such a one. Deut. 27. toward the end, Cursed is he that misleads his neighbour( with idle tales and reports) to make him wander out of the way, and all the people shall say, Amen to it. again, Cursed be he that smites his neighbour in secret,( that back-bites him, and speaks evil of him in a corner, slily, so to work him out of the good opinions of others) and all the people shall say, Amen. lo, this is the wretched estate of all such as breed bait and dissensions between party and party; Heaven and Earth concur in a curse against them. For a second Use, Let us be all called upon to be peace-makers; and that first between man and man: secondly, between God and man. This is the way to interest yourselves into the blessing, if you shall do what you can to make up peace. For men first, see that you labour in Gods forge rather than in the Devils; blow up Gods coals rather than the Devils; maintain not this wildfire, but do your utmost to extinguish it: For this end, receive no tales, bruit not reports, do nothing that may provoke to contention, or make way for discord. If you see men to be friends and at one, do all you can to endear them yet more to one another: if you perceive a breach made, stitch it up again quickly, seasonably; be early in this point, as Salomon bids, Stop the passage timely, before the water get out: for otherwise, the deluge of contention may rush out, in such sort as may cover the face of the whole country, yea, of a whole kingdom: Prevent it therefore by taking it in hand speedily. So soon as any one spies but a little smoke more than ordinary, he presently cries, Fire, and every man runs forth with his bucket to stop and quench it. And so must wee deal in quenching these unnatural fires of jars and contention. In a mans coat, a small rend or hole would be soon stitched up; but if it be let go without further looking to, it grows worse in a short space: for every small matter will catch at it, and make it greater. And as it is thus in garments, so also in societies: That difference may be easily composed at first, which afterwards will not be made up without much ado: Therefore if you would do good in these matters, come timely to them, proceed orderly in them, give good example in your own particular, lest haply it be objected to you, as it was to that Heathen King, who offering himself as an Umpire to another Nation, was willed to make peace at home first; settle his own state& family, so should he better skill of others. You must be at peace within yourselves, in your own persons, in your own families, if you ever think to make and establish peace abroad. Secondly, be( as speedy, so) hearty in this business; pray that God would teach you what to speak, and how to speak in the point, and the parties how to hear. Earnestly importune them( the parties, I mean, that are at difference) to entertain& embrace peace. You see how the Apostle behaves himself in this business. I beseech Evodias, and I beseech Syntiche that they be at one: and so Philip. 2.1, 2. If there be any consolation, &c.( q.d.) If ever you will have any comfort, frame yourselves to a course of peace, &c. But secondly, as wee must labour to set peace between man and man, so must wee likewise between God and man, between heaven and earth, between father and child. This is the office of Ministers especially, who are sent of God to treat a peace, and to persuade reconciliation. Let us therefore take pains in the business, it is of highest nature, of greatest consequence. deal with men first, contest with them earnestly, as Nehemiah did with the Iewes of his time, that had carried themselves disorderly: entreat, and beseech them to be reconciled to God. What shall any one get by standing out? he is not beholding to us, but can live and be happy without us. Yet is he content to offer terms of peace: What madness is it then to contend with our Maker? persuade them therefore as effectually as you can, to put away those make-bates, pride, self-love, hypocrisy, &c. to come in, submit, throw down their weapons, and bring Christ with them; for, God is in Christ, reconciling the world to himself. 2. Cor. 5. Thus must wee deal with men; it is the end of our ministry to persuade you to be friends. Then deal as earnestly with God for men, pled with him, as Moses did for the people, as Amos for jacob, cap. 7. entreat him that he will bee at peace with our towns, at peace with our Churches, at peace with our kingdoms; there is wrath gone forth against us already, the smoke appears, Oh run quickly, and stand up in the gap, &c. And thus must wee treat with God, and treat with men, about a conclusion of peace. Happy were we, if we could accord heaven and earth together. FINIS. The eighteen SERMON. MATTH. 5.9. Blessed are the peace-makers: for they shall be called the sons of God. HItherto of our Saviours assertion here, Blessed are the peace-makers. The proof or confirmation thereof comes now to be spoken of, in these words: For they shall bee called the sons of God. There is a double calling of things: The one from man, the other from God. That from man is oftentimes groundless, through mistake, flattery, malice, or some other distemper, whereby it falls out that men call not things as they be many times, but change their names, and call them otherwise than they are. But now, it is not so with God, he ever calls things as they be; yea things therefore are so, because he calls them so. Wee call things so because they be so,( if we call them rightly) but his calling precedes the being of things; whence it is that he can never mis-call any thing. So that to be called the sons of God here, is as much as indeed to be so: It is all one with that which follows toward the latter end of this Chapter, Love your enemies, &c. that you may bee the children of your heavenly Father, &c. To be and to be called is all one with him. Hence are those phrases of holy Scripture, He shall be called the Son of the most high, Luk. 1. and, Behold( saith S. John) what love the Father hath shewed to us, that we should be called the sons of God. 1. joh. 3.1. And yet there is somewhat more in this kind of expression to be further conceived, than this of barely being the sons of God: For when he saith, they shall be called the sons of God, his meaning is, that they shall not onely be so, but they shall bee reputed and esteemed to bee so both of God and men too; They shall have the credit and the comfort of it. They shall commonly pass among men, and bee known for a seed which the Lord hath blessed, they shall bee[ called] the sons of God. [ sons.] This term stands in a threefold relation. First, to Christ in peculiar; for he, and onely he, is the natural son of God by eternal generation. Secondly, to all the creatures, who, in some sense, have God for their Father; namely, in respect of creation and conservation. Thirdly, to Christians, to the Saints in a special manner, by the grace of Adoption. And in this sense the peace-makers in our text are called the sons of God; that is, they truly be so, and are rightly reputed so; namely, by grace and by Adoption. The point that hence we will note, shall be this, That it is a most blessed thing to be rightly called the child of God. It is the ground of our Saviours argument here: They that are rightly called the sons of God, are blessed men: but so are all peace-makers. Therefore they are in a blessed estate. This to be so, shall be proved from Moses: see what he says, Deut. 33. vers. 29. Happy art thou, O Israel: Who is like unto thee, O people saved by the Lord? Why? Wherein consisted this their happiness, so much magnified by Moses? Surely herein, that God was their shield to protect, and their sword to defend them; as it follows in that text, Who is the shield of thy help, and who is the sword of thine excellency, &c. Herein stood their happiness. So Moses says,& so he thought, as appears by his practise, Heb. 11.24. there the Apostle records it thus: By faith Moses, when he was come to yeares,( and so knew what he did, for he was no novice) refused to bee called the son of Pharaohs daughter. Pharaohs daughter! who was shee? Why, a great princess, and such a one as had no son of her own, and therefore had adopted Moses for her own child: and doth he refuse such a preferment? he is a strange fellow indeed. Yea, but he knew well enough what he did; he sees another thing better than all that, and therefore makes another choice for himself, he choose rather to be called the son of God( though with affliction) than by becoming the son of Pharaohs daughter to enjoy the pleasures of sin for a season. And what was his reason? why, he esteemed the reproach of Christ greater riches than all the treasures in Egypt. And herein his judgement was right, whiles he thought it a far greater happiness for men to be the children of God, than to be the sons of the mighty. And what he thought of the point, other Christians have thought too, Psal. 144.15. when the Psalmist had reckoned up many blessings of a State, as that their sons bee as plants grown up in their youths, their daughters as corner stones polished after the similitude of a palace, their garners full, affording all manner of stor●, their sheep bringing forth thousands, and ten thousands in their streets, &c. at length he shuts up all with this Epiphonema, Happy, saith he, are the people that are in such a case: nay rather, and much more happy is that people, whose God is the Lord. Hence is this speech of our Saviour here in the text, Blessed are the peace-makers: for they shall have a name, a tittle: What is that? why, they shall be called the sons of God; this is the blessing-title. Hence is it, that God himself, 2. Cor. 6. verse the last, when he would promise unto his people the greatest mercy of all, I will make, saith he, such a man my son, and such a woman my daughter. I will be their father, and they shall be my sons, and my daughters, saith the Lord Almighty. Hence( lastly) was that promise of God to David, 2. Sam. 7. concerning Salomon, I will be his father, and he shall be my son, &c. Whereupon David much affencted and ravished therewith, O Lord God, saith he, what am I, or my fathers house, that thou shouldst vouchsafe me so great honour& happiness, as to find to my child? yea, to take him for thine own, and to become his father &c. And thus, you see, we have the testimonies of the Prophets, of the Church, of Christ, of God himself, for confirmation of the point; shall we consider a little of the grounds and Reasons thereof? It must needs bee a blessed thing to bee rightly called the sons of God, for this title hath substance in it, it carries meat in its mouth( as I may so speak) for he that hath title to the name, hath title to the thing, sith God never miscals any thing( as we said before) but in calling a man so, he causeth him to be so. Now to bee the child of God must needs be a blessed thing: first, in the causes of becoming Gods child; secondly, in his alliance; thirdly, in his inheritance. The causes first, are two: first, Gods special love, and favour; for none can bee Gods child, but they must have his love, they must be his favourites; and can there possibly be a greater honour than that? See what the Apostle saith to this, 1. joh. 3.1. Behold, what love the Father hath shewed unto us, that we should be called the sons of God. Here was love indeed, a matchless, boundless, bottomless love. Why, wherein hath he expressed so much love? Surely in this, that we should be called the sons of God: here was greatest love sealed up. This act in God, of making sons, is an act of his special love and grace: for have this, and have all; to have Gods love, is to have Gods self, and all he is worth, I mean, our share and interest in it. Here then is the first ground of such a mans happiness, that he is beloved of God. Possibly an earthly father may not love his child, but God cannot but love his, and therefore makes him his child because he loves him. Secondly, as God loves every child whom he receives, so he stamps his image upon him, and makes him like unto himself; in which respect also, he musts needs bee happy. Like as a father conveys his nature to his child; for what is a child, but the father multiplied? the father set forth in a new impression or edition? so God conveys his nature to us, when he makes us his children: So far as wee are capable, wee are made partakers of the divine nature in our measure; for that which is a nature in God, becomes a quality in us, a pearl, a gem that sets us forth, and makes us like unto God. And in this all happiness consisteth, as we see in Adam, who, so long as he retained Gods image undefaced, was perfectly blessed; as when he lost it, he became extremely miserable. The child of God, having Gods image restored him, hath together therewith, God himself, and so blessedness itself. Secondly, as he is happy in the enjoyment of Gods special love and image set upon him, so also in his alliance and relation: For first, God is his Father, and in that name he is a happy man. For God is not a Father in name onely to do us honesty, and to bear us out &c. but he is our father indeed. For he will do to his children whatsoever can be expected from a father; he will pitty them in their weaknesses, protect them in their dangers, provide for them in their necessities, pass by their follies and frailties, accept of their small and slender services, sparing them as a man spares his own son that serves him, Mal. 3. Nay more, gather all the loves of all the fathers in the world together, and mothers too,( as the Prophet expresseth it, Can a mother forget her child? &c.) it will not make the tithe of that love which God our Father bears to his children. He will pitty when no father will, love us when none else will, forgive us when none will, &c. all that love that is shewed by the creature, is but a drop to that Ocean of love that is in him toward his children. Besides, such a man is allied to Christ, who is his brother: A brother, saith Salomon, is born for the day of adversity; so is Christ: in all their affliction he is afflicted; this Angel of Gods presence saveth them; in his love and in his pitty he redeemed them, &c. he is not ashamed to call them brethren, he dealeth with them like as with brethren, yea, he is more unto them than a brother, Mat. 12. and the last verse, Whosoever( saith Christ) shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother: that is, they are all in all to Christ, and Christ is all in all to them: It is as much as if he had said, If all the love that commonly is between brother and brother, father and son, mother and daughter, were put all in one, it would not amount to that measure of love that is in me toward all my fellow-brethren. And as the child of God is allied to Christ, so is he also to all Christians among whom he hath a childes part, even a share and interest in all the prayers, gifts, and graces of all the Saints in earth: He hath also reference to those above, Paul is his brother, Abraham his brother, David his brother, and al the rest of the crwoned Saints above are his brethren. And thus is he blessed in his alliance. In his inheritance also is he a happy man, that is rightly called the child of God: for every such is an heir of God, and heir annexed with Christ; and therefore most blessed, first in his immunities, secondly, royalties. For the first, he is freed from the evil of all crosses; which way soever they come upon him, they can do him no hurt. If sickness befall him, yet is he freed from the evil of sickness: If poverty, yet he is free from the sting of poverty, &c. nothing can hurt him. Ever since thou wast precious in my sight, thou hast been honourable, and I have loved thee, &c. fear not, for I have redeemed thee, I have called thee by thy name, thou art mine: When thou passest through the waters, I will bee with thee, and through the rivers, they shall not over-flow thee: when thou walkest through the fire thou shalt not be burnt, &c. but thou shalt come out of the furnace much more refined and purified, as job did, and that is all the hurt that afflictions shall do any one of Gods children, Esay 43.1, 2, 4. And as for the present they are freed, if not from the smart, yet certainly from the hurt of afflictions: So secondly, for the future, nothing shall prejudice them; the sting of death is pulled out, the grave softened and sweetened, the mouth of hell stopped, &c. so that every child of God may triumph over them all with the Apostle, and say, O death where is thy sting, O hell where is thy victory? &c. These are his immunities. Secondly, he is no less blessed in his royalties and privileges. For first, he hath liberty; all Gods children are free, as our Saviour pleads to Peter, Matth. 17. What thinkest thou Simon? The kings of the earth, of whom take they custom or tribute? Of their own children or of strangers? Peter saith unto him, Of strangers: Iesus saith unto him, then are the children free. So are all Gods children much more; they are delivered from the bondage of corruption, into the glorious liberty of the sons of God, Rom. 8.21. Secondly, he hath a glory put upon him as well as a liberty; for it is a glorious liberty into which he is brought, and his joys in this life are unspeakable and glorious. Thirdly, he hath safety, sovereignty, and eternity; a crown laid up for him in Heaven that is uncorruptible, and that fades not away; he is a King of the best kingdom, matched to the best match, a son to the best father, &c. And therefore whether wee look to his immunities or royalties, he is truly blessed. Our first Use, shall be of Exhortation, to make after this title of Gods child, and so to get interest into the blessing. You see what reaching there is in the world after titles and dignities, what a business men make, and what labour they undergo to become worshipfully honourable, &c. what a great matter men think it( and so it is in its kind) to be the sons of the mighty. What is it then to be the heir of all the world, to be the son of the most High? When our saviour came amongst us in the flesh, this was the title set upon him by the angel, He shall be great, and shall be called the son of the Highest, Luk. 1.32. Endeavour it therefore: For first, this is the blessing-title, as here, Blessed are the peace-makers: Why? for they shall be called the sons of God. All other titles a man may have, and yet go without the blessing; as on the other side, one may have Gods blessing, though he have no other titles: But this title, of being the child of God, still carries the blessing along with it. Secondly, it is a speeding title, it carries the inheritance with it as well as the blessing. Many names of honour among men are merely titular, they have a title to such a place or dignity, and that's all. Some others again have right and title to lands or offices, who yet not able to defend their own are many times baffled out of their rights, outed, put beside their own, and defeated: but here there is no such thing; this title carries substance along with it, it hath the inheritance,& such an inheritance as is above all exception, for it is incorruptible( as S. Peter describes it) undefiled& that fades not away;( so it cannot be said of any other)& reserved for us in so sure a place as heaven, and in so sure an hand as is God's. Sith then it is such a great matter, such an excellent commodity, make out for it in the first place, do your utmost to attain it: if you get this once, you are made for ever; whatever you can desire in any other thing, riches, pleasures, honours &c. it is eminently included in this of being rightly called the sons of God. If riches be our aim, what portion to God? if honour, heres honour in deed; and what not? It is a great honour to bee of alliance to great personages, and therefore Saul propounded it as the greatest reward to such a one as should undertake to fight with goliath, that he would give him his daughter, and enrich him with great riches, and make his fathers house free in Israell. lo here even thus shall it bee done also to him whom the King of heaven will honour, he shall be called the son of God, and be made a free-man in Israell, for he shall bee delivered out of the bondage of lust, sin, Satan and death, into the glorious liberty of the sons of God. If liberty be any thing, if glory be any thing, if safety bee any thing, if eternity be any thing; lo here they are all to bee had by labouring to become the children of God. If any one of these apart bee enough in earthly things to move us to do our utmost for the achieving of them, how should they prevail with us all together to secure this main point, and to make it good to ourselves, that we are rightly called the sons of God? object. Why( may some man say) so we are already, for are we not all members of the Church, and have had our christendom? is not the name of God called upon us? and are not all the Lords people holy? what need is there then that you should exhort us to the getting of that which wee have already? Ans. For answer hereunto( and that you may not delude yourselves with a pleasing, but dangerous error about this business) we must tell you that the Lord hath sons of two sorts in the visible Church: Some are sons onely in name, they have the title of sons and no more: Amongst us they pass for sons, we esteem them so in the iudgement of charity, and so wee are bound to esteem them, so long as they carry themselves fairly to the world, and are outwardly conformable. Some again are sons in dead and in truth, not onely in the iudgement of charity they are sons, but also in the iudgement of verity: not men only, but God also takes them to bee sons, and calls them so; labour we to be thus, or else wee are nothing. We red in the Gospel of a father that had two sons, whom he bade go work in his Vineyard: Bastard sons known from other. the one answered he would, but yet did not; the other though he refused at first, yet he repented him, and went about his fathers business: They are both called sons, and so they were both in name and profession, but the latter was only in deed and reality. All those that live in the Church, and make an outward show may be called sons of God in respect of profession, the external worship of God, conformity to the ordinances, the iudgement of men &c. But such a child oftentimes proves a bastard and no son, when he is put to it, when it comes to a matter of competition, as it fell out in those mentioned Genes. 6.2. The sons of God saw the daughters of men &c. sons of God these were not in deed, but in profession only, and in the repute of men, but it was but a name that they had; and so they made it appear when it came to a matter of delight or profit. Secondly such will usually discover themselves by their carriage toward their brethren, as the elder brother did, Luk. 15. When he saw his prodigal brother returned again,& received to mercy, you see his behaviour what it was, he stomacks the matter, he envies and spleens him,& discontentedly mutters against him, lo these many yeares do I serve thee &c. but as soon as this thy son was come which hath devoured thy living with harlots thou hast killed for him the fatted calf. So you see how he lays himself open; and such is the property of sons in profession onely, they cannot endure that any should be more esteemed than themselves, or turn truly to God, they cannot abide that any should outstrip them in grace, or go beyond them in favour. Thus it willbe easy to discern of ourselves, whether wee bee Gods children or not, by our works and practise. Our Saviour disputing against the Iewes that vainly vaunted of Abraham to be their father, tells them in downright terms, that the devil was their father: And how shall that be made good? Why, saith he, your works show it: And as every child doth express his father, so do you the devil; for his works you do, John 8, and this not in a passion only, but upon settled resolution, you will do 't: and hereby he proves them to be the Devils children. It will not then serve our turns to be sons of God in name only, and after we have spoken and done evil things as we could, to put on a whores forehead with Idolatrous Israell,& cry unto him, My father, my father, thou art the guide of my youth, jer. 3. A son indeed, is known 1. by his inward affection& disposition; he hath the heart of a son, he loues his father, studies his honour, fears to do any thing that may displease or provoke him to anger, his heart is good to him. 2. by his outward carriage& deportment. Here every child of God rightly so called doth 1. serve him 2. submit unto him. For his service. See Mal. 3.17. I will spare them, saith the Lord there, as a man spareth his own son that serves him: he shows himself obedient to all the wills of God, as David, Act. 13. If God bid him do any thing, he'll upon't presently; if leave any sin, he'll leave it, he sets forthwith upon the practise of all known duties. Secondly, as he serves God, so he submits to his corrections, is content to bear his rod, Heb. 12. he is in subjection to the father of spirits, knowing that he scourgeth every son whom he receiveth, and that if we endure chastisement, God dealeth with us as with sons; for what son is he whom the father chasteneth not? Therefore he is well content to be where God will place him, to lie under his rod, if he will have it so, and to endure chastisement, whereof all are partakers, unless they be bastards, and no sons; rebels and no children. You see now how to judge, and what to think of yourselves; 'tis not enough to bee children in name, so you may be and yet not inherit: cease not therefore till you have secured yourselves of this main point, that you are sons indeed, such as have a calling and right to the inheritance. Quest. But how is that possible, sith to the making of us sons there must be the same nature in us that is in God? but God and we cannot possibly concur. To satisfy you in this, understand that we are not made sons of God by nature, but by a double grace; first of Adoption, secondly of Regeneration. First, God adopts us for his own, and makes us of no children to be come children to himself. he predestinated us( saith the Apostle) unto the adoption of children by Iesus Christ to himself, according to the good pleasure of his will. For in Adoption these things are required. First, that it be an act of grace, not of merit, that one take another mans child of mere good will, because it pleaseth him so to do. Secondly, he must be a stranger that is adopted, at least no child afore adoption. Thirdly, it must be some inheritance, privilege, &c. that he is adopted unto: These three things make up Adoption. And thus God deals with us. Of his own free grace he adopts us, who were strangers and foreigners, yea traitors and enemies to the inheritance of heaven, to the privileges of sons. Next, he regenerates those whom he hath adopted: And this is a thing proper to God alone. Another may adopt a son, but none besides God can regenerate, and give a new nature to the adopted as God doth; for he imprints his own nature upon those whom he adopts,( for we are made partakers of the godly nature, for qualities, saith the Apostle: he takes off the image of the old Adam,( for there must be a corruption before there can be a generation:) next he stamps upon us his own, and so brings us to a new nature, life, and constitution, making us like unto himself in holinesse, meekness, mercifulness, &c. Thus God makes one his child. Quest. Yea, but how shall I bee sure that I am thus adopted of God and regenerated? Is it a thing possible to be assured hereof? Ans. It is both possible and necessary also in many respects. First, that it is possible for a man to attain to this, to bee able to say, I am Gods child, and God( again) is my father, appears by these arguments. First, It is an evangelicall precept, Give all diligence to make your calling& election sure to yourselves. 2. Pet. 1. And again, Examine yourselves whether you bee in the faith, prove your own selves. Know you not &c. 2. Cor. 13.5. Thus wee are bidden to settle this point,& to make sure work of it; therefore it is a thing possible, otherwise these exhortations were to no purpose. And besides in the new& second covenant God hath undertaken to enable us unto whatsoever he requires us to do. Secondly, there are sufficient means given us of God to secure us of this point, and to confirm us in it: we have many scriptures to this purpose, as the first Epistle of John throughout, the 15. Psalm, the 24. and 26. psalms, and divers other places of the holy word, wherein we may red certain and infallible signs of such as shall be saved. Thirdly there have been some in all ages of the world that have attained to this comfortable assurance of their spiritual sonship, men of all ages, and of all sexes; and therefore what hinders but that we may also? The main objection here( for wee may not stand to refute all that is alleged by our adversaries against this truth) will be this. There is no particular word in the Scriptures, for the salvation of any one, as it is no where said, Thou John, or thou Thomas shalt be saved: therefore, say they, there cannot be any particular faith, or certain assurance of a mans salvation. To this we answer, first, that there is a particular word; namely, as it is included in the general promise: for all generalls include their particulars. For, if this be denied us, let us but ask them, how shall it bee proved that God made Hens and ducks, &c. but by this, that God made all the world, and gave being to every creature? And how it shall be proved that such and such particular persons, that live and die in their sins shalbe damned, but that wee have a general word for it. That all the wicked shall be turned into hell, and are accursed of God. Psal. 9. the general enfolding every particular. Secondly, we answer, that there is a particular word for the ensuring of this unto us. First, an audible word, in the application of the ministry: for this is also the word of God, as St. Peter tells us 1. Pet. 1.25. The word of the Lord endureth for ever, and this( saith he, lest any man should doubt) is the word which by the Gospel is preached unto you. Now in the ministry of the word, we descend to particulars, and apply ourselves to particular persons. The promises are made to you and to your children: and, believe& ye shalbe saved, thou and all thy household. Secondly, a visible word, in the administration of the Sacraments, wherein the Lord comes and offers himself to every particular person; as if he should say, thou Thomas or thou John take and eat, this is my body &c. and they each for himself receive& apply Christ, as if all he had done or suffered, had been done for them. Thirdly, an inward word, in the testimony of the Spirit, which saith, and that by warrant from the word,( for as for suggestions, lies, enthusiasms &c. which leave the word written, wee have nothing to say for them) Thou art the son or daughter of God. Object. Oh but mans heart is deceitful above all things, who can know it? Ans. True, it is so: but yet we have an anointing from the holy One which teacheth us all things, and is truth, and is no lie. 1. John. 2. And the Spirit searcheth all things, yea the deep things of God, which God hath revealed unto us by his Spirit. 1. Cor. 2. The natural man indeed can never sound the depth of his own heart, but God can: wherefore also he answereth that question before mentioned, jer. 17. I the Lord search the heart, I try the reins, &c. namely, by my word and ordinances, by the which we come to be at a certainty. Ob. Yea, but how then comes it about that so many are deceived in this matter, for none but will say, that they are the children of God? Ans. It is because they wink, and are willing to be deceived; for there is light enough afforded us by God, for the discerning of our estates, if men will but bring themselves to the touch-stone, put themselves to the trial of it. But most men wink with their eyes, as did the Pharisees, and dissemble the knowledge of those things which they either do know, or certainly might know by themselves. None are deceived, but through their own wilfulness or negligence. Ob. If wee may be once assured that wee are sons, and beloved of God, what further need or use is there then of the Ordinances? what need we repent, pray, hear, communicate any more? Ans. As if a man should not therefore love God, because God loves him more, or onely serve ourselves on God, and then deny to do him any further service, when we have our portion. Secondly, as yet, our assurance of Gods special love is but in part, it is but in fieri, in the making as it were, many gifts are yet wanting in us, all are weak, therefore there is continual use of the Ordinances, that thereby wee may get growth. Thirdly, and a man must therefore pray, because he believes; wait, because he is sure of the thing, &c. Of the possibility therefore wee need not once make question, this assurance of our spiritual sonship is doubtless feisable, attaineable, onely you must go to work herein wisely and soundly. And that you may first understand the point well, state the question aright: it is a certainty of faith that we here understand, not of sense: it is an assurance of Adherence, not of Evidence; such as hath a certainty though not always of the thing, yet in the word, as being grounded on this or that promise of the Gospel. A certainty it is, not so perfect as to exclude all doubtings, all fears, all unbelief, but onely that which is invincible, that which is reigning, and hath dominion in a man. Some measure of faith and fear may well stand together, Why do ye fear, O ye of little faith? And, Why doubt ye, O ye of little faith? And again, Lord, I believe, help thou mine unbelief. Here we find faith and fear, doubting and faith, faith and unbelief met together in the same subject. As a man may be surely ancred, and yet be waved and tossed with the billows and surges of the sea. A three may be well rooted, and yet be sorely shaken by a strong blast of wind. Wee have seen a strong steeple, which yet stands firm enough, to shake with the ringing of belles. A ship that lies at anchor plays up and down, and may be much tossed to and fro in a troubled water, which yet is in no danger at all of sinking: So there may in the best heart some scruples arise, some fears and doubtings, and yet notwithstanding it be well bottomed, and stand sure as mount Sion, which cannot be removed. Wee cannot indeed be as sure of our salvation, as that God made the world, that Christ is come in the flesh, which are things accomplished and in facto esse; yet sure we may bee in the sense above-said. Onely wee must learn to distinguish, in the second place, as of certaineties, so of times. There be some calm times to a Christian heart, when the Lord looks pleasantly upon his children, filles them with many sweet feelings of his favour, with much peace and joy through believing; and then the work of faith is carried on an end, it goes on amain, there is a clear sky, a light day, heaven itself openeth unto them; they have such a sensible apprehension of Gods dear love unto them, that they feel not the very ground they go upon: Sometimes again, the case is far otherwise with them, the weather is over-cast as it were, the sky clouded, they suffer a desertion, are under a temptation, whereby their evidences are shaken, their souls unsettled; they go to God by prayer, but he hides his face; they seek the Lord, but he will not bee found. We speak now of a Christian, when he is not bemisted or amated, when he is himself, then if he be not wanting to himself, he may attain to some comfortable assurance of his salvation. Thirdly, it is necessary that we distinguish of persons. There bee Christians of all ages and of all sizes in Gods family. S. John ranks them into three sorts; some are babes, some young men, some old men in Christ: for every one comes not to the like growth. As any mans experience is more, and his grace greater, so is his assurance also. All Gods children have some assurance, though all have not a like. Lastly, wee must distinguish of signs and evidences. There be some signs that lie common to all Gods people, some proper to such as are strong, as victory over every corruption, power to resist strong temptations, earnest desires after the coming of Christ, and the like: But these cannot be attained by all. There are other signs, that are common to the meanest of all Gods children( for wee must creep before wee can go, and grace is not gotten at once, but comes by degrees) as, first in his company: The weakest Christian when he looks to his company, finds a difference of people, sees an excellency in the Saints, priceth the best most, and loves them above others. Secondly in his affections: He loves God and goodness, hates sin and wickedness, as saith the Psalmist, ye that love the Lord hate evil: he hungers and thirsts after grace, and the means of grace, though he hath not such and such graces and gifts of the Spirit, yet he would have them: and although he have not so much of them as he would, yet he desires after more. To the former sort of these signs, it is not given to every child of God to attain; if wee find but the latter sort, or but some of them, onely in the truth of them, let us be thankful, and grow. These things thus observed, it is not impossible to be assured; onely we must proceed in a due order, and right method. Begin in self-denial; for wee must deny ourselves if wee would attain to assurance, first, in our own merit: for the reason that the Papists are at such uncertainties is, because they found their assurance upon themselves, they will needs bring somewhat of their own toward their salvation. Deny thyself therefore utterly in this respect. He can never bee secure, that will be found in himself, having his own righteousness: The question is, not what thou art in thyself, but what thou art in Christ; not what corruptions thou hast, but what true grace is in thee. Secondly, thou must deny thine own sense and feeling; rest upon the word, if thou wouldst bee on sure ground. Here I find a promise, Come unto me, &c. Matth. 11.28. Hoe every one, &c. Esay 55.1. Blessed are the mourners, &c. there rest thy soul, pitch upon such like places, &c. He that builds his comfort upon this, that he hath a great deal of joy, feeling, &c. and is lifted up thereby, will sink as low in time of desertion. The nineteenth SERMON. MATTH. 5.9. Blessed are the peace-makers: for they shall be called the sons of God. WEe propounded three things unto you, out of these words: The first was, That peace-keepers are blessed. The next, That peace-makers are blessed. The third, That they are in a blessed estate, that are rightly called the children of God. Of the two former already; wherein wee have called upon you in Gods name, and as you would have his blessing, and bee accounted his children, to study the peace; that is, to be at peace among yourselves, and to advance peace among your brethren. We were entred, the last time, upon the third point, sc. That they are in a blessed case, that are rightly called Gods children. This wee have proved by Scriptures and Reasons, and proceeded to Application: where wee exhorted you every one to secure this point to himself, that he is righty called the child of God. That this is possible, we have already made good, therefore be not wanting to yourselves, but diligently endeavour it. And the rather, for that it is not onely possible, but needful too: first, in regard of our manifold temptations on every hand offering themselves; partly from a deluded conscience within, partly from envious wicked men without; who will assault our assurance, and because they themselves cannot derive their pedigree from God, do therefore charge others with bastardy. Thirdly, the Tempter himself will not slack to undermine us here, by casting doubts in our minds, as he dealt with ou● Saviour, Matth. 4. If thou bee the son of God, &c. This he usually makes his introduction to every particular temptation; therefore we must settle this, or else there can be no sound comfort in any of the promises. Secondly, as our temptations are many, so our evidences are but few, our spiritual life is oft but weak, our pulse beats but low that way, our life lies hide under many corruptions, many defects. Further, there is no grace of Gods Spirit but hath its shadow, its counterfeit; there is a false faith, a counterfeit love, &c. The Art of painting and dissembling is such, as that the hypocrite will have a show, a shadow of every saving grace. Therefore, it is no more than need, that every man should put himself upon the trial, and gauge his own heart, lest he should in this main point bee deceived. Thirdly, as it is possible, and needful, so it is also comfortable: for upon this pin hangs all our comfort. If I be not the child of God, what is all the world to me? I am not in case to live, I dare not die. On the other side, if this be settled, it will answer to all discouragements whatsoever. My services are weak, but yet I am a child: my graces feeble, but I am a child: my desires are faint, my wants many, mine enemies strong, but yet I have God to my Father, &c. This answers all. Fourthly, neither is it less profitable than comfortable; whether you respect the wages or the work. For wages I can lay no claim to any promise, plead no right to any blessing, till I am secured of this, till this be settled; the heart puts off all comfort, till this be made sure: What tell you me, will it say, of these excellencies in God, of these promises to his people? the point is whether they belong to me, all hangs vpon this pin: so that there can be no comfortable claim to any good, till wee bee certain that wee are rightly called the children of God. Indeed godliness in general hath the promises of this life, and that which is to come, and is profitable to all things; but what's that to any particular person, till this be settled? And as in respect of wages it is profitable, so also of the work: for we cannot obey God out of a childlike affection, till we be assured we are children: till Gods love descend on us, being shed abroad in our hearts by the holy Ghost, ours cannot ascend to him. we cannot love him till we apprehended that he loves us; and so all our services are either mercenary, or they are slavish. But when this is once assured, I can go to God as to my father boldly,& with comfort,& all shall be accepted, because my person is in acceptation; and that is the thing that God looks unto: the question is not what I do, but who I am that do it. If I am a child, though my services be never so weak, never so wanting, it shall pass and bee accepted. Lastly, it is a very great honour to a man that can assure himself he is the child of God. And first in his descent and pedigree; God is his father, Christ his elder brother, all the Prophets, Apostles, and Saints both in heaven and earth are of his kindred. Thus in his alliance he is honourable. Secondly, in his attendance, which is most honourable; for all the creatures are his servants,& the glorious Angels themselves are but ministering spirits, sent out for the good of them that are Gods children. Next, in his inheritance he is honourable: For such are Princes in all Lands, Psal. 45. Heires of God, and coheirs with Christ; they inherit the whole world, together with faithful Abraham. Now then sith it is possible to be assured ye are Gods Children, sith again it is so needful, comfortable, profitable, honourable; therefore let us all bee entreated to set upon it, to study the point close, and never to give rest to ourselves till wee have concluded this, that we are rightly called the children of God. Question. But how shall wee come to this assurance? Ans. Consider first, what acts of love God doth to us. Secondly, what acts we do again to him; for love is a thing that will reciprocate, as we see it between father and child: we must find Gods love to us, and ours again to him, and hereby we shall approve ourselves children of God. But here it must bee remembered that there is a twofold love in God; first, a common love, which he bears to all the creatures. Secondly, a special love, which he placeth upon his own:( like as there is a double providence of God, first general, which extendeth to all, secondly special, which he exerciseth only toward his children:) we may not conclude any thing to ourselves upon those evidences that seal up a general love of God only, or his general providence; but ground upon such as are signs of his special love, or else wee do nothing. Here therefore see to it, that first you be not deceived with such false general notes, as conclude onely a general love unto you, but secondly labour to find in yourselves such as seal up Gods special love to your souls. False notes of our being children. Of those false signs there are first some that agree to the ignorant and common sort of people. Secondly some agree to hypocrites. For the ignorant person. Object. God that made me( saith he) will surely save me, and there he rests without taking any further care for his soul. Ans. But this is too general an argument to secure a man of his salvation, for God made all things, even the devil himself, who was at first an angel of light, and of Gods own making: Therefore this will do thee no stead. For God that made thee without thee, will not save thee without thee( as it was said by a Father:) He requires that thou shouldst be a working instrument together with him of thine own salvation,& not thus to lay all upon him. Object. Yea but the ignorant man will further say. I know God loves me, for he blesseth me, and seals up his love to me by many testimonies thereof, as health, long life, prosperity, good name, and famed amongst my neighbors; for I could have the hands of twenty of them for mine honesty &c. Ans. This argues love indeed, but yet no more than a common love; these are things that God gives many times to his enemies: he blesseth all the creatures with health, strength &c. and as for wealth& substance, these are things that for most part lie without the pale of the Church. Besides, heaven is not made of gold and silver,& such like gauds: therefore rest not thyself satisfied in these, if thou have no better evidence. Object. Yea but I have something more to say than this: God blesseth me not with wealth onely &c. but with good life; for, I am neither whore nor thief, but deal squarely& uprightly with all the world &c. Answ. This is well, but not all, it is not enough that you say: you know what our Saviour tells Nicodemus, John 3. Except a man bee born again he cannot see the kingdom of God: and in the Epistle to the Hebrews, cap. 12. Without holiness( saith the Apostle) none can see God. It is not enough for a man to be a tame man, a civil man, a just man, but he must bee a holy man, a new man, another man, if he mean to see God, if he desire to go to heaven. Object. I, but( he will say) God blesseth me with the best blessings of his house, therefore sure he loves me: for I live under a good Minister,& I come duly to Church, I am there with the first, and stay after the last, and I say my prayers morning and evening, and serve God day and night. Ans. All this we commend as good, but yet all this will not serve the turn, if there be no more. For what saith our saviour to such as should come unto him at the last day with Lord, Lord in their mouths, and many great matters that they had done?( for they had prophesied in Christs name, and in his name they had cast out devils,& they had eat and drunk in his company, and in many such like respects they would claim acquaintance of him.) Well, shall our saviour say, is this all you can say for yourselves? if so, I must needs profess unto you that ye are strangers to me, whatever you pretend, I never knew you, depart from me ye workers of iniquity. So you see how he disclaims them utterly: for not every one that can use words of prayer, and make profession, shall enter into the kingdom of heaven;( for who cannot do that?) but he that doth the will of my father, saith Christ. Not he that talks of it, but that doth it, and that doth the whole will of God in every part and point of duty, paying not men their own only, but God his due too, of inward and outward worship, being as well holy towards God, as righteous towards men, forsaking sin as well as confessing it, and using all Gods ordinances constionably& carefully, as well as that of prayer. This is the man that shall enter into the kingdom of heaven; therefore build not your assurance upon such sandy grounds as these, lest as the unwise builder &c. But pass wee on from these to the second sort of false and deceivable signs, which respect those wee call Hypocrites, a more refined kind of people than the former: and they stand much on such signs as these. Object. O saith one, sure God loves me, for it is not mine own opinion only that I am beloved of God, and in a good estate, but others also, even many good Christians favour me, yea many of your great Preachers too, have a good conceit& opinion of me, &c. Answ. All this may be, and yet thy case bad enough; for that which is highly esteemed among men is many times an abomination in the sight of God, Luke 16.15. And he is not a jew, that is one outwardly, but he is a jew indeed that is one inwardly, whose praise is not of men but of God, Rom. 2. Men see no farther than the outside, which if it be faire and lovely to look upon, they are bound by the judgement of charity to censure well of such a one; but if thou wilt go upon sure grounds, look not so much what men think and speak of thee, as what God who judgeth the heart, thinks of thee,& what thine own conscience saith being brought to the bar of Gods word. Object. Yea, but sure I am the child of God, and beloved of him, for I am not as some others are: I cannot bee charged with any such scandalous& outrageous evil actions, as such& such are spotted withall. Answ. Here is the voice of a Pharisee. A christian man that is truly so, doth not use to talk in such high language. This vying with others, and preferring a mans self above others, with, I am not as other men, nor as that Publican, and I would bee much ashamed to bee overtaken with such& such foul and reproachful evils, savours strongly of a proud pharisaical spirit: Indeed it is well, I must needs say, that a man can free himself from gross and scandalous actions, but yet one thing is much wanting, humility, and mercy. And let me tell you once for all; Proud innocency is worse than humble sin, and I had rather see a man tainted with many sins, if he bee humbled for them, and strives against them, than another puffed up and bragging to others of his freedom from gross and notorious enormities. Object. I but( will some say) I am not onely free from all gross sins, but I have received many gifts and graces of Gods spirit, for I have a good measure of knowledge, and am able to repeat you a Sermon, almost word for word; besides that, I have faith, and am able to pray, &c. Answ. There are graces of two sorts. First, Common graces, which even reprobates may have. Secondly, Peculiar, such as accompany salvation, as the Apostle hath it, proper to Gods own children only. The matter is not whether wee have the first sort of graces, for those do not seal up Gods special love to a mans soul, but it must be saving grace alone that can do this for us. Now that's saving grace that tends; first, to humbling of the man in whom it is: Secondly, to mercy towards others: Thirdly, to edification of others, &c. Search then, is the grace you speak of in yourselves such, as that the more you know, the more you understand, the more you believe, the more humble you are, and base in your own eyes, the more mercy you show to your brethren, the readier you are and desirous to build up others, and the more thankful to God for a Christ? then you say somewhat to the purpose, else not. Ob. But he will go farther, and say, I do many good works, I hear the word, I pray, I read the Scriptures, and other good books, I endure many checks, and undergo many troubles for the truths sake, therefore sure my case is good, I cannot but do well. Answ. It cannot be denied, but these are good works indeed; but then the question w●ll bee; First, why thou dost them; for, finibus non actibus, or as one faith, works are esteemed by their ends wee aim at in them. It is not so much to be look't to what a man doth, as for what end he doth it. The Pharisees in the gospel did many things, they fasted often, paid tithes of all, were much in almsdeeds, made many and long prayers. But why was all this? but to be seen of men, and to serve themselves upon the world. But he that would do goods things well, must do them on good motives, in obedience to Gods commandement, with reference to his glory, out of love to duty itself, and then 'tis well, else 'tis but hollow and hypocritical. Secondly, The question is, how far thou wilt do good duties, and how long thou wilt continue to do them. An hypocrite will do them for a while: But will he pray, read, hear, &c. always? No; but according to that comparison wee heretofore used( homely though it be, yet such as whereby we may fitly express this business) as a sheep or such like creature, so long as you carry a bottle of hay, or other provender before it, you may draw it along with you all the ground over, but once lay down the bottle, and he will follow no farther, then farewell: And so it fares with the hypocrite, he will do many good works for a time, till he hath once attained to that honour, credit, profit, &c. which he fish't for, but when he hath once attained his own ends, he gives up, he'll do no longer. Here then would any one make trial of his own uprightness in the doing of holy duties? let him look to the motives whereupon, the manner how, and the end wherefore he performeth them. It is the manner of doing, that distinguisheth the business. The hypocrite is all for sale-workes, so the business he hath under hand be turned over, he cares not, so the work be done. But now the upright person stands most of all upon the manner of doing holy duties, and judgeth himself most, for his failings that way( for he failes not lightly in the matter.) I have prayed, saith he, but how have I prayed? I have been at Church, but how did I carry myself there? I follow my calling, but what is it that leads me thereunto? I have admonished my brother, but with what affection have I done it? upon what grounds, and for what motives? There lies the main point of all. For, for the matter, an hypocrite may go as far, nay farther in holy duties, than an upright person can: onely in the manner, and motives, and time, he halts, and comes behind the Saint. But these are the false notes of a child of God, which therefore wee have mentioned, that none might be deceived. The second sort follow, and those are such as carry truth with them, and do certainly conclude the point, and must determine the Question. Here then you must look what acts of special love God hath exercised toward you, and what fruits of love you haue expressed toward him again. Every child resembles his father, partakes of his nature, and bears his image; he hath the very lineaments and proportion of his fathers person, as, Sic oculos, sic ille manus, sic ora ferebat, &c. So if we would approve ourselves to God, as his dear children, we must resemble him, and be like unto him; first in our affections, secondly in our actions. For the first; he that is Gods child, where God loves, he loves; where God hates, he hates: God loves good men, and good things, so doth he; God hates sin and sinful persons, so doth he too; God forgives and is reconcilable, so he; in a word( if I may speak to your capacity) he hath the same heart, and the same affections that God himself hath. And as in his affections he resembleth God, so in his actions he expresseth him, he goes in Gods way, takes his part, imitates God, doth the works of God, and so shows that he is a child, as our Saviour on the other side from this, concludes those Iewes of his time, to be no better than the Devils children, because they did his works, and they would do them. This then is that you must first look unto, how and whether you resemble God in your dispositions and actions, whether ye be followers of God as dear children, whether you love with God, and so justify your translation from death to life, as Saint John speaks: so whether ye hate evil as he doth, according to that of the Psalmist, Ye that love the Lord hate evil; whether you tread in his steps, walk in his ways, &c. and so show that Gods nature is stamped upon us, both in our affections and actions. This is for our part. But for Gods part, there are two things, that he doth for every child of his. First, he gives him a new name, that is in his Adoption. Secondly, he gives him a new nature, and that is in his Regeneration( for these two acts pass upon every child of God.) As concerning the first, question may bee made, How shall I know and be assured of mine Adoption? The Apostle determines the point, by giving us two infallible signs of Adoption. The first is laid down, Gal. 4.6. Because ye are sons, saith he, God hath sent forth the spirit of his son into your hearts, crying Abba Father. Here's the rule then. First, there passeth from Christ a certain life, a certain power, a kind of virtue, an influence, a spirit into the party adopted, whereby he is strangely enabled to leave those sins, which before by any means he could not, and to do those duties, which before he could not frame to, nor any other can, that hath not this spirit derived unto him from Christ. look as there proceeds and passes a kind of virtue and influence from the heavenly bodies into things here below, whereby it comes to pass that they grow, flourish, and fructify; so doth there come from Christ to all Gods children a certain virtue, and spirit, whereby they are enabled to do some things which before they could never do: This is that spirit of Liberty, spoken of by the same Apostle: Rom. 8.15. ye have not received the spirit of bondage, again to fear, but ye have received the spirit of Adoption, &c. Here wee see the spirit of Adoption is opposed to the spirit of Bondage, as elsewhere 'tis also said; where the spirit of God is, there is freedom. The spirit not onely convinceth such a one of a liberty by Christ, but also it works in him a freedom from the bondage wherein he was held by his lusts and corruptions, and also by other wicked and vile persons like himself; that whereas heretofore every devil in hell had him at command, he could not resist a temptation, he could not forbear such and such wicked company; if they had but held up their finger to him, he must have been at their beck, he must have gone after their call, he could not conquer his own eorruptions: now he can hate them, disclaim them, disgrace them, make head against them; he can take the laws part, and Gods part against himself, against his lusts, though they have been never so near and deere unto him. So then this is the first Rule; Every adopted child of God is made a Free-man, he can do that he could not before, he can forbear and forgive what before he could not. Secondly, a man may know his Adoption by his spirit of prayer. This the Apostle hath twice, both in his Epistle to the romans, and in that to the Galatians delivered unto us: Rom. 8.15. Gal. 4. it teacheth us to cry Abba, Father; it unties a mans tongue, opens his lips, and makes him to speak the language of God. Every creature( we know) conveys its sound unto its young. The bide hath the tone and tune of its damme, as also every beast hath the voice of that whereof it comes: And so it is between God and his children, he conveys his language unto every one of them. No child of God is speechless or still-borne, but receives from his Father a spirit of grace and of supplication, whereby he is able to speak unto him, and to pray in his own language. Indeed some are better gifted this way than others are, and can bee more enlarged when they come to make their requests known to their heavenly Father: but all Gods children do receive from him this spirit of boldness, and utterance, whereby they can go confidently and tell their Father what ails them, what are their wants, where their grief lieth, and what it is that they would desire of him, &c. And though every child of God cannot make a methodical eloquent prayer, set out with variety of words and petitions, cannot go an end with it, as some other of their brethren can, whom God hath endued and furnished with greater gifts and abilities that way; yet it is certain that no child of God is born tongue-tied, but hath some ability this way more or less, so as that he can tell his own tale to God, express his own wants and griefs to God, and say, Lord, I have done this or that thing amiss, forgive it me; I want this or that grace, faith, patience, strength against my corruptions, vouchsafe to bestow it upon me. Thus every one of Gods children can pray, not onely natural petitions, but such as are indicted by the spirit of God. So then by these two marks given by the Apostle, you may make good your Adoption; you are in a measure freed, and can in a degree pray, unless in some heavy desertion and amazement. But secondly, to whomsoever God gives a new name, he gives them also a new nature, that is, he regenerates whomsoever he adopts. Man doth not beget the child whom he adopts for his own, but God doth; he gives to every of his children a new frame and constitution of soul. Now Regeneration implies two acts. The first is Mortification; the second, Vivification; a dying to sin, and living to righteousness. For the first, Generation always presupposeth corruption. And so it is in Regeneration; there must bee first a new death, before there can be a new life: that like as it is said of Christ, he was dead, and is alive, so must it bee with every member of Christ, there must be in them a mortifying of sin, a doing to death of every lust. There is difference between deading of sin, and laying it to sleep onely, between confining onely, and mortifying of lust. Mortification is fitly defined by the Apostle to be a voluntary doing of all sin to death by virtue of the Spirit. mark his words, Rom. 8.13. If ye by the spirit shall mortify the deeds of the body, ye shall live. So that wee have here in this text four distinctive notes of true Mortification, laid down by the Apostle. What Mortification is. First, It is required that every man be an agent in this business, a doer in the work, and not a patient onely: If[ ye] do mortify, saith the Apostle; intimating, that it must be a mans own act: he must do it himself. Many wicked men are oft-times kerbed and restrained by God, that they cannot be altogether so bad as they would be. But this is full sore against the will, that they bee so hindered: but he that is born of God is altogether bent against his own corruption, is himself an agent in the mortifying of it, he throws the first ston at it, and hath more to say against himself, than all the world can say by him. Secondly, as himself is a doer, so he would do it to death; he doth not stand dallying with it, but strikes it to the heart: If ye[ mortify] saith the Apostle. There is in him a true hatred of sin: and hatred( we know) is ever to death; as because a man hates a toad, a spider, or any other like venomous creature, therefore he no sooner meets with it, but he cries, kill it strait, and desires to see the death of it. And even so deals the child of God with his corruptions, he so hates sin, as he prosecutes it to the very death. Another man may haply prosecute sin to imprisonment, or to a kind of confining of it, but he hates it not to the death. Every carnal man( if he be not desperately nought) would fain have his sins restrained and curbed, that they might not break out to his disgrace or disparagement, but he would not have them quiter killed, he is loathe to part with them altogether. It is here as it was between David and Absolom, still he cries, Spare the young man Absolom; he would fain have had him confined, and suppressed, but not killed by any means. David was loathe to be put beside his throne( as well as he loved his Absolom) to bee thrust out of his kingdom, to be trampled upon, &c. but yet such is his love, that he still calls upon the Captaines of his host, to spare that young man, and not to do him to death. So a man merely civill and unregenerate, would fain bee a master over his corruption somewhat; he is loathe that sin should have him at such a bay, that will he nill he, it should carry him along, though it were to his utter disgrace or undoing, and therefore is grieved that he cannot contain himself, but he must needs break out into passion, drunkenness, and other like reproachful evils, but yet he doth not like to have them slain; though curbed he would have them, still he cries with David, Spare the young man Absolom: But now the true Christian deals like joab, who looking at Absolom as an enemy to the State, to the crown, and to himself, came with his three darts, and stabbed him to the heart, so that he dyed: So the regenerate man deals roughly with sin, and labours the death of it, that it shall have neither place nor being in him by his good will. Thirdly, in true Mortification there is a slaying of every sin( the flesh with the deeds thereof, the deeds of the body, saith the Apostle) that is, all the evil lusts and affections. This is when a man endeavours the downfall and utter rooting out of all sorts of sins, small as well as great sins, secret sins as well as open sins; not actual transgressions onely, but natural corruption also: he stacks up sin by the roots, whereas other men do onely lop and shred sin; they cut off some boughs onely, such as are most luxuriant: they can bee content to part with some sins, it may be, such as tend to their disgrace or so, but yet still he must keep some top-bough, as it were, some one or other beloved sin, which he is resolved to retain, and the roote must by no means be meddled with: whereas the true child of God lets drive at the roote with all his main, and strives most to mortify that sin, to which he finds himself most strongly inclined, and addicted, though he be an enemy to all sins, one as well as other. Lastly, in Mortification, there is a killing of sin by the true weapons; If ye mortify the deeds of the body( by the Spirit.) Another man will seek the kerbing of his corruptions by natural ways, by moral means, by philosophical medicines, which do onely barb sin( as he said) and shave it, as it were, but doth not roote it out. The true Christian therefore goes a surer way to work, he seeks the slaying of it by the Spirit, that is to say, by applying of spiritual Scriptures to it, and spiritual prayers: he applies the Word as a corrosive, which may eat out the heart of sin, and prays to God for help and strength against it, and so gets the better of it. This is Mortification now, which every one must be able to show, that would be assured; he must kill sin, that is, he must hate it( for then sin dyes, when it dyes in the will and affections, that is, when we truly hate it) and our hands must be chief in doing to death of every lust, by the use and application of spiritual weapons and remedies, as hath been shewed: and so shall wee be able to prove our Regeneration by our Mortification. FINIS. The twentieth SERMON. MATTH. 5.9. Blessed are the peace-makers: for they shall be called the children of God. IT is a blessed thing to bee a peace-keeper: More blessed to bee a peace-maker: But most of all blessed to bee rightly called the child of God. This is the point we are now upon( you know.) Wee have made proof of it already, and are now upon the main Use; namely, that every man should secure this to himself, that he hath a true title to this sonship, that he is justly called the son of God. The thing( wee told you) is both possible, and profitable, and comfortable, and honourable; therefore what remaines but that wee set upon the work? Wee told you of some false signs of the childship, and of others that were true: those must bee declined, these obtained. For the true signs, wee must see what acts of special love God hath shewed to us, and likewise what special fruits of love we express to him; as that wee resemble him, first in our affections, secondly in our actions. Thus for our part. Now for God, he doth two things to all his children, first he gives them a new name in their Adoption,( whereof wee gave you two marks from the Apostle) secondly he gives them a new nature in their Regeneration; which hath in it two things, first Mortification,( whereof we gave you four notes the last time from Rom. 8.13.) secondly Vivification, a new life, Vivification. ( that's the term of every generation:) a living creature begets a living creature, if the generation bee perfect. Now Gods works are all perfect, therefore every child of God partakes of the life of God, of the divine nature. Quest. How shall I know whether I have this life in me or no? Ans. The evidences of life, in any thing, are sense, and motion, and the operations of life: for where ever it is, it works from its self, for its self, and in its own sphere. Here then for the discerning of spiritual life in thee; see first what sense, signs of life. what spiritual feeling thou hast: for the more life there is in any, the more feeling there is in him; as on the contrary, when a man begins to die once, he loseth by degrees the use of his senses: his sight failes, his hearing failes, &c. he hath no feeling of his limbs, and out-most parts, &c. so much life, so much sense. So also it is here, when first a man begins to bee alive to God, he sees a beauty in grace, a deformity in sin; he is more apprehensive of Gods excellencies, more sensible of corruption: that sin which heretofore he made no scruple of, now it afflicts him, grieves him, makes him cry out, O wretched man that I am, who shall deliver me from the body of this death? So for others, he cannot bear with them in their sins, and for the miseries of Gods afflicted people, he is( or would bee) as sensible of them as if the case were his own; he can suffer with them, bleed with them, lays to heart their estate, lives and dyes with the Church of God, is not onely sensible of his own afflictions, but of others his fellow-members. Now then will ye know whether ye are alive or not? try what spiritual sense you have, whether sin bee a burden to you, and that a mountain which before was a matter of nothing, whether ye travel with the labouring Church, &c. 2 A second sign of life is motion, for life will be stirring, and the more life the more motion: That's the reason that young things do so leap and skip, and are so active, because they are so full of life and spirit. So is it here. A man that is spiritually alive he is ever in motion, ever stirring and working upon himself when he is alone, upon others when he is in company, drawing them still to a good opinion of the ordinances, and of grace, &c. See now what pains you take in Gods businesses, for where there is life, there is some degree of activity and motion. 3 Thirdly, life as it works, so it works from itself. Things that are without life, work from some external cause which turns them about: but such as have life work by an inward principle, which moves them and acts them. So he that is endued with this life of God, hath something within him that complies with the ordinances, and with grace: He prays for prayers sake, hears for the words sake, &c. he doth every duty upon an inward motive, from an inward principle, and so doth it willingly, so far as he is spiritual. A man( you know) doth nothing in the world more willingly than live: so a Christian is never at better content than when he is doing that which may please God, and further his own reckoning: it is his meate and drink, he takes himself never to be more alive than when he is so bestowed and taken up. 4 Fourthly, spiritual life as it works from itself, so likewise for itself, and what a man doth, it is for his life; skin for skin and all that a man hath will he give for his life: he labours for his life, endures hardship for life. Eliah( the text saith) traveled as for his life: So if a man live the life of God, he makes it his life to get grace, he makes most prayers for grace, takes most care for power over his corruptions, &c. 5 Lastly, life shows itself by producing actions of life in its kind: for a bide hath one kind of life, a beast another, and a man another: So he that is alive to God hath a more noble kind of life than another man hath, he produceth acts according to his species, lives in his own element, doth the duties of his own place. If he be a Magistrate, he doth the work of a Magistrate; if he be a Minister, of a Minister; if he be a husband, he looks to his duty as a husband; if a wife, to that of a wife; if a servant, he is faithful in that, &c. still he studies his own book, dischargeth his own duty: There is no further truth, nor life of God in a man, than there is conscience of doing the duty of his own particular place and relation. Now then look what life there is in you by your spiritual sense& feeling, by your labouring in Gods work, and that willingly, out of love to goodness, and as for your life, and especially that which concerns you in your place and calling: and accordingly conclude. Thirdly, in Regeneration there is yet a further thing to bee looked unto, and that is your diet. Every thing is fed by that whereby it had beginning: that which breeds us, feeds us. So it is here, the word is the new-mans food to nourish him, as well as seed to beget him. Hence that of S. 1. Pet. 2.2. opened. Peter, 1. Pet. 2.2. As new-borne babes desire the sincere milk of the word, that ye may grow thereby. Would you then be assured you are born of God? prove it by your food. Every creature is known by his diet, a swine hath one manner of nourishment, a sheep another, a man another: So likewise a Christian is carried to the sincere word; This he desires not faintly, weakly, but lustily, earnestly, even as a babe doth the breast, which if it be denied or withheld from him, he cannot be stilled or quieted with any gauds you can offer, or any promises you can make him. And as it is the word he so earnestly desires, so it is the sincere milk of the word, the word in the sincerity and plainness of it. There may be something in the good word of God, that may take a natural or carnal man: But that which the regenerate man looks at in the word of God, is onely that that can feed, and nourish his soul: like as it is with the new-borne babe, all his promotion lies in the breast, and to be satisfied with the mothers milk, which he never cares to have sugared, or sweetened with any other mixtures. So the man that is born again, looks to the holiness of the word, the justness of the word, the purity& plainness of the word, and all this, that he may grow thereby: this is the end he aims at in hearing, &c. Another man desires the word that by the knowledge of it he may be able to discourse plausibly, hold argument with others,& the like; but the regenerate man desires it( as the child the breast) that he may live, that he may grow, that he may be a man, that he may thrive,& grow up in all goodness, till he be a perfect man in Christ. He comes to Church, not to feed his eye, not to please his ear with tricks& conceits, and strains of wit; but to live: it is for bread that he comes, not for sauce, for trash, &c. look now by this mark, and try whether you are born of God or not, by your diet: can you desire and relish the good word of God? will it down in the purity, in the plainness of it? and do you therefore desire it, that you may grow thereby in all saving graces? it is a good sign that you are born a new. Lastly, there is conveyed to every such one a new power, whereby, as saint John saith, 1. joh. 5. he that is born of God overcometh the world, and that evil one shall not prevail against him: he is enabled to out-wrestle his corruptions, to withstand temptations, and to do more this way than ever he could do before, or than another man can. See now by this what state you are in; have you received a new power from God, whereby you are made able to overcome that evil one, and the world, or whatsoever corruption? that is, do ye resist and hold out? for he overcomes that maintains the quarrel, and holds out the fight, not yielding to the enemy, though haply he receive some wounds in the skirmish. As when a thief assaults a true man upon the way, and wounds him, yet if the true man hold out& stand close to it till such time as the thief give over the fight, and go his ways, he is said to overcome him, because he is disappointed of his aims, misseth of his errand, is prevented of the booty for the which he came: so though the regenerate man by an assault of Satan made upon him, may be wounded, foiled, supplanted, yet forasmuch as he so stands it out and resists, that Satan departs without his purpose, and cannot have of him what he would have, he is truly said to bee conquered and overcome. These now are the Notes of a man born of God: Let every man reflect upon himself, and say, Whose child am I now?( for every man is either the child of God or of the devil, to one of these sides all men must necessary fall.) If I be of God, where is my adoption, my liberty, my spirit of prayer? what course do I hold in calling upon God? where is my new nature? what measure of mortification? what strength against corruption? what life of God? what do I do? how do I feed? how do I prevail? &c. These things you must inquire into, and so pass sentence upon yourselves, as you see reason. But here an end of this Use; those others that remain we will dispatch in few. Is it so blessed a thing to bee rightly called the child of God? how should this then stir us up and persuade us to labour the blessedness of our friends and neighbours, by doing our utmost to make them children of God? It is not indeed in our power to give them a new nature, and to make them Gods children; but do what lieth in you, be not wanting in the use of any good means that may help hereunto. For Motives, consider, first, what hurt you have done unto others in the dayes of your unregeneracie, by your evil counsel and example; how many you have spoyled and undone, and perhaps have been a means to sand some to hell. These things think on, and bee moved to trade now as much for God, as ever you did then for the devil. Secondly, consider what a blessed thing it is to convert a soul. Brethren( saith Saint james, cap. 5.) if any of you do err from the truth, and one convert him, let him know, that he that converteth the sinner from the error of his way, shall save a soul from death, and cover a multitude of sins: Save, and that a soul, the best thing; from death, the worst thing; this is more than to win a world. Thirdly, consider how busy others are to draw souls to destruction, what pains they take to pervert mens souls; Let us bee as diligent to save them, as they are to destroy them: but especially for them of your own charge, you are to labour their good, because there is a more near tie of relation. You bound you children prentices to God in baptism, therefore you should do your best to fit them for his service, and so you owe this care to God; You owe it also to them, for you have done your utmost to undo them for ever, by conveying unto them a maimed, blind, corrupted nature: you owe it, lastly, to yourselves; for you shall have so much the more true respect, service and comfort of them here, and add weight to your crown of glory in heaven. Therefore set upon this business, and be working upon your children; bring them with you to the Ordinances, and as they in the Gospel did, when the bodies of their children or friends were amiss, they brought them to Christ, that he might heal them; so let us deal for their souls, bring them to the means, or the means to them. Labour also in private, to do what good you can for them, by whetting the word upon them, by giving them instruction, correction, and employment, looking what company they keep, what courses they fall upon, giving them good example in your own particular: for the fathers or masters example hath a strong influence upon the child or servant: so labouring by all good means to make them children of God; for then we may be sure they will be out of harmes-way, as we use to speak of them; nay blessed is every one that is rightly called the child of God. Now there is yet another Use, and so an end; and that is for comfort to all that have just title to this spiritual sonship, and can justify their title: Christ here saith they are blessed, therefore do not ye curse yourselves by misdeeming your own estates, or suffering yourselves to be baffled out of your comforts. For which end and purpose, it is needful that ye be armed, and understand when 'tis a temptation, when not; and that first in general, secondly in particular. In general, thus: First, when any trouble or temptation lights upon thee, look where it falls, see whether it be not such as may befall the best of Gods people, even the whole generation of the righteous. If it bee such as doth smite David, Paul, or other of Gods best children, it is no good argument, I am not God's because thus visited: Psal. 73 15. Secondly, you shall know a temptation thus; It ever tends to secrecy, to unnaturalness, to unthankfuln●sse, and to beat us off from God and his Ordinances. Thus in general may you know a temptation. In particular there are 4. things that do much dismay Gods dearest children, and bereave them of comfort. 1. Afflictions. 2. Desertion. 3. Of Saints Afflictions. Temptations. 4. Their own natural corruption. For the first of these: The child of God oftentimes lets fall his comfort upon this occasion: If God were his Father, and did love him, he should never be so much afflicted and distressed with crosses and miseries; for God hath said, that he will withhold no good thing from the upright person, and that he will deliver his from the scourge of the tongue, and the violent hand, and, whatsoever the good man doth, it shall prosper: But now it is far otherwise with me, for I abound with wants, am under many afflictions, and to say soothe, nothing prospers with me; therefore I am at a great stand in this main business, &c. This is an old objection, made by Gideon, ( If the Lord be with us, why is it thus?) and long since answered. This will smite all the generation of the just, as David tells us, Psal. 73. You see then a ready way how to put off this suggestion. If I should thus conclude, that I am therefore no child, because chastised and scourged, this were to call Davids, Iacobs, Pauls honesty into question: and so for all the rest of the Saints of God. again, look not hereby upon the affliction, but see how it comes; if the Lord come along with it to sanctify it to your amendment, if he teach as well as chastise, if he instruct you as well as correct you, then 'tis a proof of your happiness; for, Blessed is the man( saith David) whom thou chastisest, and then teachest him in thy law. Psal. 94. again, you talk of prosperity, I pray you what is prosperity? Saint John tells you in his Epistle to Gaius; I wish thou mayst prosper, saith he, as thy soul prospereth; then a man prospereth indeed, when his soul prospereth. You think there is no farther prosperity, than when a man abounds in outward comforts and contentments; but if by the want of them, your souls health be promoted, that is true prosperity; if we thrive in grace, it matters not much whether we thrive in the world or not, 'tis a good bargain howsoever, let a man suffer never so much hardship here; a man cannot pay too dear for grace and patience, and other spiritual gifts, though they cost one a piece of his body, a piece of his estate, yea all that a man hath, or is, yet still 'tis a good pennyworth. Therefore so long as thou gainest faith, patience, experience by thine afflictions, and so thrivest in the inward man, however it fare with the outward, though thou go never so much down the wind, &c. press not thine afflictions as an argument against thyself, for they are seals of Gods love, and pledges of our sonship. Object. I, but there is a farther matter in it than all this: my miseries are spiritual, I am under a cloud of desertion: Of their desertions. God hath promised to lift up the light of his countenance upon his children, but now alas he frowns upon me, he shuts out my prayer, and though I seek him never so earnestly, he will not be found. Sol. This is a sad case indeed, it cannot bee denied, when there shall fall out such a strangeness between father and child, yet this discards not a man from being a child nevertheless. Others of Gods dearest children have groaned under the like affliction, as appears by their often complaints, as David in the 18. psalm, in the 22. Psal. the 77. and 88. psalms, besides many other passages of that book, that make to this purpose. So the whole Church cries out in Esay, cap. 63. Why art thou a stranger in the land, and as a man that cannot help? why hast thou hardened our hearts from thy fear? &c. Yea our blessed head Christ Iesus complains of this, that himself was forsaken for a time of his Father, in respect of sense, and some degrees, therefore this will be no temptation in the issue. But for the purpose: There is a double desertion; the one in wrath, a total forsaking of a man, and leaving him to the hardness of his heart: Another in mercy, when God forsakes a man onely in a kind, for a time, in some degree, and for a further good unto him; this desertion befell our Saviour Christ, and may likewise befall the best of Gods children, thereby to indebt them and to endear them the more one to another for mutual help and comfort in time of such distresses, as also to quicken them and rouse them up from their dulness and security, to make them prise the sense of Gods love the more, and to prepare and make way for their comfortable enjoyment of it again, yea to strengthen and increase their joys unto them upon the return; that like as it fared with the wise-men of the East, that came to seek our Saviour, the star that guided them was sometimes taken out of their sight, that when it should appear again, their joy might be renewed and increased: so it is with Gods dear children, he sometimes hides himself, and refuseth to come at them, that he may afterwards fill them with fresh joys, and unspeakable ravishments. You see how it was with the Church in the Canticles, Christ absents himself on purpose, and seems to have cast off all care of her, shee might sink or swim for him, for ought shee felt; and all this was done to quicken her, to draw her from herself, and to make her run with more speed through all the ordinances. In this case therefore you must bee advised, to wait upon God, till he return and have mercy, though for the present you be without all sense and feeling of his favour; it will not be long ere he will visit you again, and smile upon you as before: In the mean while, consult your former experiences, remember the dayes of old, your songs in the night, &c. and be content to do as Paul did when he was smitten blind by the way to Damascus, even to put yourselves into other mens hands, to submit to their guidance, to live by their comforts, to see with their eyes, to trust to their testimony of you; for, for the time, you can be no fit judges of your own estate. Object. Yea but( will some say) I have more to trouble me than all this, Of their Temptations. my miseries are sinful miseries, I am pestered with hideous hellish temptations, with thoughts not far from blasphemy, unnatural, unholy thoughts, such as a man would tremble to remember. Answ. So have others of Gods children heretofore been thus troubled, as David( for instance) when he said in a passion, Psal. 73.13.& 31.22.& 116.11. I have washed my hands in vain, and served God to no purpose. And again, All men are liars, even samuel and the rest of the Prophets. I believe none of them all. But the question here, is not what's the assault, but what entertainment you give to any such motion. An honest traveller may be seen to bee set upon by a thief, and yet bee never the less honest man for that. It may befall the most chased woman in the world to be assaulted, yet is shee made never a whit the worse for that wicked persuasion, if shee assent not thereunto. In the Law of Moses, if a virgin were ravished in the field, if when shee were assailed, she cried out for help, and there none to rescue her, it was not reckoned unto her as a sin of her own. So if the devil commit a rape upon thy soul, thou criest out, and yet art not rescued as thou wouldest bee; in this case, sin disclaimed and resisted shall not bee laid to thy charge. It is indeed thy cross, but the devils sin. You see how impudent he was in his dealing with our Saviour: he can hardly offer worse unto any of us; For he tempted him to that abominable sin of Idolatry, even to convey that divine worship to an impure Spirit, that is due alone to the most high God. Here then the question is not, how you are tempted, but how these temptations are accepted. If wee can carry them to God, taking his part against ourselves, all is well. The matter is whether you be an agent or a patient in these businesses; if an agent, it is your sin: but if a patient onely, let the devil bear his own burden, and be you comforted. If Davids wives at Ziklag had run away with some naughty-packe, there had been good reason that he should have disliked& cashiered them; but being they were forced against their wills, he thought never a whit the worse of them for the same. There were many of the Iewes that ran down to Egypt of their own accord, against Gods express command, this was wickedness: But jeremy was carried thither by mere violence, whether he would or no: Did God think ever a whit the worse of him for that? no more will he do of thee in this case. Ob. I, but there is something worse than all this, Of a Saints corruptions. mine own corruptions and lusts, mine own evil heart and nature, which is such as I am persuaded no man hath so bad. Answ. This is the language of Gods best children, they persuade themselves out of their own feeling, that there is none so bad as themselves. Thus Paul in his own judgement was of all sinners the greatest, and of all the Saints the least, 1. Tim. 1.15. Ephes. 3.8. not worthy to be called an Apostle, &c. again, this objection grows out of ignorance of that vast gulf of natural corruption, that is in the heart of the best men also; for we are all cut out of the same piece, as one may say, and there went but a pair of shears between thy nature and Davids, or any other Saint of God. Ob. Yea, but God hath promised that he will subdue corruption unto his people, He shall subdue all our iniquities, &c. Micah 7. But my corruption is very violent within me, therefore what can I make of myself? Answ. Our sanctification here is but in fieri, it is but in doing yet. Rev. 6.2. Christ rides about conquering, and will yet go on to conquer sin in us; he will not do it at once, he is in subduing our corrupt lusts unto us, as he did the Canaanites to his people Israel, by little and little. If sin be but a dying in us, that is, if wee can but hate and detest it( for the life of sin is the love of it, and then it dyes in the will when wee begin once to hate it:) this is a pledge unto us of more grace, and further sanctification. Ob. Yea, but God hath promised that his children shall grow, this I do not, but rather stand at a stay. Answ. Gods people do grow indeed, but yet their growth admits of some desertion, of some interruption, and yet it is truly termed a growth: as a child may be said to grow till he come to his {αβγδ} his full stature, though by a fit of sickness he may be held back. A three when young, is rightly said to grow, though in the hard of winter it seems dead and dried up: So here. again, the growth of a Christian is insensible, as that of the corn in the parable uttered by our Saviour; and as that of a three, which that it is grown we see well, but how and when it grew wee see not: and such is our growth in grace. Wee need not doubt but that we are growing, if we can but find these signs in ourselves. First, more and more sense and sight of our corruptions; as pride, self-love, hypocrisy, and the like: for the more life is in any, the more sense, the more he feels his corruption, as it is corruption, the more grace is in him. Secondly, again if our appetite grows, we are more earnestly desirous of grace and holinesse than ever; with a judicious, and rational appetite. rational desires after peace, argue growth in that grace we desire. Thirdly, constancy in the use of the means of grace, is a sign of growth. But fourthly especially, if we grow down-ward, if wee grow in the roote, if we become more humble and low in our own eyes, more merciful toward others, &c. The better any one is, the humbler he is always, and the more any one grows in grace, the more he grows out of himself. These things therefore must not trouble you: if you can find these notes in yourselves, ye are certainly children of God; and in that name blessed men and women: Hold this as the main conclusion still, and never curse whom God hath blessed, but bless with God, and oppose this title to all temptations within, and to all indignities without, that are any way cast upon us by men. Say, Men call me this or that by way of contempt or disgrace of my person; But what of that? God calls me his child, and that's honour enough; yea, with that Christian Emperour Theodosius, wee should esteem it a greater dignity to bee the child of God, and a member of his Church, than to be the head of an Empire: yea, God hath herein done far more for us, than if he had made us Kings of men, or Emperours of Kings themselves. use. Now to shut up all: Is every peace-keeper and peace-maker a child of God, and so truly blessed? Let me then revive my former exhortation unto you, that you would keep the peace as ever you hope to be happy. Wee might command you in the Kings name to keep the Kings peace. If a poor Constable coming unto you in the name of a mortal Prince, and charging you thus, you dare not but obey him, and all is hushed presently: how should you much more harken to him that chargeth you with this duty from the King of heaven? And as you must study peace yourselves, so you must be peace-makers too. I know it is a tedious and a thankless office, for men come off slowly in businesses of this nature, they stick long, and will not stir with a little: Oh what a thing it is to pull down a proud person, to humble a silly creature! It happens often to one that deals with men in these matters, as with him that strives to part a fray; he shall carry away blows from both parties. So Thucydid. lib. 1. histor. saith. A man that will undertake to mediate between neighbour and neighbour, shall be sure to be censured, and of two friends lose one at least, and perhaps both: But let not that dishearten us from the work, sith it is the Lords; and however men deal with us for it, he will esteem such his children, and hath pronounced them blessed. Therefore be not discouraged, &c. A man will venture somewhat when he seeth a town on fire, yea, if it be but some one house in a town, somewhat a man will do to the quenching of it. And will you not then do as much for the bodies and souls of men, when this unnatural fire of contention is kindled amongst them? A man that comes to set a bone that is out, makes no matter of it; though his patient complains of him, cries out against him, reviles him haply, and gives him very hard language, he goes on with his work nevertheless: so must you be content to take a little pains, and to receive but hard measure at their hands whom you seek to set in joint again; for so shall you interest yourselves into the blessing here pronounced by our Saviour upon all peace-makers, that they shall be called the sons of God. FINIS. The one and twentieth SERMON. MATTH. 5.10. Blessed are they which are persecuted for righteousness sake: for theirs is the kingdom of heaven. WEe are now come to the last step, to the last beatitude here mentioned by our blessed Saviour; Blessed are the persecuted. And touching this, there are many questions which make much to the cleared of the text. Quest. 1. First, whether the suffering of persecution may be reputed a blessed thing? Answ. For answer whereunto: Persecution, or suffering falls under a double consideration. First, as it is a suffering simply considered: And so it is no blessed thing to suffer. For, then it were a thing to be desired, and prayed for; and then by going to heaven wee should lose a part of our happiness. Next, persecution is to bee considered as it is clothed with divers circumstances; as it refers first to the cause for which a man suffers: secondly to the person, who it is that suffers: thirdly to the manner how he suffers; and fourthly to the reward and consequents that follow upon his suffering of persecution. And so to suffer in the Lords cause, as a righteous person in such a manner, as that heaven may follow upon it, this makes the thing a blessed thing. Quest. 2. But it will be here demanded, Sith to suffer persecution is not simply a blessing, why then doth our Saviour here rank it among those things that render a man simply blessed? Answ. Wee answer: Our Saviour is not here onely to deliver the parts of happiness, but the way also to it, and the signs of it. Now persecution is a mean and a way to happiness, as hereafter shall be shewed more at large, &c. Quest. 3. But why doth he reserve this to the last place? Answ. There is great reason for that. And first, to imply what is the course of Christianity, which begins in poverty of spirit, and ends in persecution, as our Saviour here sets down the bounds. Secondly, to show Gods usual way of dealing with his people, which is not to give them up to persecution, till they be prepared for the bearing of it, by being first made poor in spirit, pure in heart, meek, merciful, peaceable, and the rest. Quest. 4. Our last question is, In what manner doth the Lord deliver this last Beatitude? Answ. he insists more on this, than on any of the rest. His point is, The persecuted man is a blessed man. This speech of his he addresseth, first to all Christians in general, vers. 10. secondly to his Disciples, there present, in particular, and in them to all faithful Ministers, vers. 11.12. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake: rejoice and be exceeding glad, for great is your reward in heaven, for so persecuted they the Prophets that were before you. And because this point needs both proof and explaining, our Saviour wisely dwells on both. For explication; Not every one that suffereth is a persecuted person presently; but to the making up of martyrdom, these things must concur. First, the cause must be good, for which he suffers; it must be for righteousness sake. Secondly, his person must be good too; it must be wrongfully that a man suffers, vers. 11. Men must say and do all manner of evil unto you [ falsely] that is, without all cause given them by you, or desert on your part. Thirdly, there must be good aims in a mans sufferings: it must be for Christs sake that he is persecuted, or, for the Gospels sake, as mark hath it. And this is that our Saviour speaks by way of explication of the point. Now for confirmation of it, Christ gives the proof in these words, For theirs is the kingdom of heaven. Every one that hath interest into heaven, is a blessed man: But so have the persecuted for righteousness sake; Therefore they are blessed. We will stand no longer upon these things, but hasten to the instructions that arise out of the words. And first, from the order here observed: you see where our Saviour begins, in poverty of spirit; and where he ends the doctrine of mans blessedness, in persecution. The particulars instanced by our Saviour in the former verses, are the most of them all passive, and such as a man would think, should free any one from persecution. For, what hurt can there be in poverty of spirit, mourning over a mans own and others sins and miseries, a patient putting up of injuries, earnest appetite after righteousness, and the rest above-named? A man would think, there were no prospect in these at all toward persecution. And yet you see our Saviour would have every one of his, after all this done, as hath been afore-shewed, to expect persecution, and therefore closeth up all, with Blessed are the persecuted. From the Order then, we see thus much. Doct. 1. Every man that would be Christs true Disciple, must look for persecution. Bee he never so humble a man, never so meek a man, never so merciful, pure, peaceable a man, be he what he will be, if he will follow Christs steps, and climb up to heaven by his stairs, he shall( sooner or later, in one kind or other) have occasion to learn this lesson. You see our Saviour teacheth it here. and indeed where doth he not teach it? joh. 16. at the beginning, In the world you shall have trouble; you that are bought out of the world, you that do testify against the wickedness of the world, that the works thereof are evil, yet you shall have trouble in the world. Trouble? You will say, why, who hath not trouble in the world? this is nothing strange to any one: yea but Christians shall meet with special troubles here, vers. 20. verily, verily I say unto you, that ye shall weep and lament, but the world shall rejoice: ye shall be sorrowful, &c. Here is the portion now of a godly man, of every one that will be Christs Disciple, he shall know what to trust to: Christ talks to his of nothing but weeping, and tribulation, and molestation, this must be their portion, while the world in the mean time laughs and rejoiceth. So Mat. 7. Our Saviour tells us, that the way to heaven is a straight way, a perplexed, afflicted, persecuted way, that is the force of the word there used. A man travels toward heaven, as the Israelites did toward the land of Canaan. he must pass through a vast and terrible wilderness, he must meet with a read Sea, encounter with Serpents, with giants, &c. he shall find a world of business, before he comes at heaven: it is a straight and narrow way that leads to lift; so saith Christ, and so also his Apostles: Act. 14.22. As they returned to confirm the souls of the Disciples, they exhorted them to continue in the faith, and assured them, that through many tribulations wee must enter into the kingdom of God. Yea the Apostle Saint Paul grows to a general axiom. 2. Tim. 9.12. All that will live godly in Christ Iesus, shall suffer persecution: let them look for it in one kind or other, in one degree or other, there is no avoiding of it. Thus the Apostles all with one mouth give testimony to this. And to which of the Saints can you turn you, from the beginning of the world, that hath not proved and found the way to heaven, to bee a persecuted way? ask Abraham, ask David, jacob, Paul, &c. they do all affirm, and give in this testimony, That whosoever will be a godly man, he must suffer persecution. ask what the state of the world from ishmael downward was; the Apostle tells you Gal. 4.29. That as then he that was born after the flesh, persecuted him that was born after the spirit, even so it is now. Nay, ask how it was from Abels time, and so downward; Saint John makes answer, that Cain, who was of that wicked one, slay his brother: And wherefore slay he him? Because his own works were evil,& his brothers good. whereupon he infers in the next verse, marvel not, my brethren, if the world hate you, 1. joh. 3.12, 13. Whereupon Saint Ambrose, Nullus Abel, &c. There is no Abel, saith he, but hath his cain; no good man, but hath his persecutor: So that we may conclude, that what soever he be that will live godly, he shal suffer persecution. This saying is faithful and true, it ever hath been, is, and shall be so to the very end. And the reason of this point is clear, whether we look to the persecutors, which are many; or to the persecuted, which are obnoxious; or lastly to God, who for good ends and reasons gives way unto it, that his sheep should have a course now and then. For the first of these: The Church of Christ, and every particular member thereof is so surrounded& beset with enemies on every side, that they cannot so much as once peep out, but one or other is presently ready to reach them a rap. And first, Devils are their enemies; for number many; for power, mighty; for pains, diligent; for malice, violent: so that in respect of them, Gods people can have but little rest. One lion, or one wolf is enough to worry and destroy a whole flock of sheep, how then should Gods little flock escape among so many lions and Devils? But secondly, As there are many Devils that molest the people of God, so there are also many men to second them herein, some without the Church, and some also within. If you look without the pale of the Church, there is nothing to be seen but lions, wolves, tigers. The dark corners of the earth are even filled with cruelty, as speaks the Psalmist. There shall you find an heard of Atheists, a driven of Turkes, an abundance of enemies that conspire against the Church. And within, there are false, and true brethren, both of them ready to persecute and vex their mother, the Church. First, there are some false brethren,( true enemies) that being of a bastard-brood themselves, do carry an aching tooth against all the true children. So it was, you know, in Abrahams family, there was in it a secret ishmael, that persecuted him that was born after the spirit. These home-born enemies are the most pernicious of all; as in the body, those diseases are most tormentfull that are bread within a man, so here: Hence that sorrowful complaint of the Church, that her own sons had vexed her: Cantic. 1. that is, such as pretended to bee her sons, were the instruments of her trouble. Nay not onely false brethren, but even true Christians sometimes, though they will not persecute the cause of Religion, yet will they molest and disquiet their fellow-brethren, through passion, pride, self love, and other corruptions drawing them thereunto; like as sheep when they are wanton, will dash one against another, and almost break one anothers heads: and as wee commonly see it in children, that live in the same house, yea that tumbled in the same belly, for very trifles sometimes they will fall out and scratt one another, yea draw blood and bee ready to tear out one anothers eyes; so it falls out other whiles among the children of God. Thus it ever hath been, and thus it will be so long as the Church gives suck; and the Church must be suckling and teeming still, till Christ come again. Secondly, there is reason for this point, if you look to the parties persecuted, whether you consider their spiritual estate, or their outward. For their spiritual estate, their goodness, first, is a special object, a faire mark for every enemy to aim at. The true Christian in this respect, stands as a Beacon on a hill, the blaze whereof must needs be far seen in a dark night. Now there is nothing but darkness about the wicked: And hence is it, that the very name of Christianity, the very face of honesty, procures a great deal of envy and trouble from the world. Consider Gods people next in their infirmities; they are not alway so wise, but that they throw themselves into needless troubles, brakes and molestations. Thus if you look upon them in their inward estate, there is reason for their persecutions. And secondly, for their outward estate, Gods people are not alway so great, so mighty, so much countenanced in the world, but that any one that stands ill-affected to them, may dare to venture on them: yea it hath been ever found the next way for men to ingratiate themselves with great ones( as of old with the persecuting Emperours) and to get preferment in the world, to bring up an ill report upon religion, and to persecute those that profess it. This the world applaudes, and rewards; and therefore there can never bee wanting such, as shall molest the true Christian, he being so weak in himself, and lying open so many ways as he doth, to so many enemies: for he may be persecuted in his own person, he may be persecuted in his children and people about him; he may be persecuted again in his head Christ, in his mother the Church, in his fellow-members the Saints; how then is it possible he should scape a blow? When a man shall bee encompassed, and beset round with thieves, whereof one lets drive at his head, another at his heart, another at his legs; some fight before him, others behind, &c. it is a thousand to one, but some of these blows will light on his skin: Even so it is with all Christians; they have so many blows to ward, and so many enemies to encounter, that it is impossible to escape them all, but they shall smart by some. Wee see some reasons now why all Christs Disciples must pass through persecutions. But what? may some say, Is there not a God that over-rules all? and will he look on, and let the just man suffer? Yes, there is a God over all, and such a God, as doth exercise a gracious providence over his people, else it would bee far worse with them than it is. But God for special purposes, and that thereby he might work his own ends, gives way to the persecutions of his people: as First, That he may draw them farther off from hell, wean them from the world, drive them from the tabernacles of Cham, take them off from wicked company, &c. upon which they would fawn but too much, did not they frown. It is well for us, that the devil comes no more to us as a fox, but as a lion; for he doth ever most harm, when he gives least warning. This the Lord knows, and therefore doth he often let out the chain, that he may persecute his people. And indeed it is never better with the Church, than when the devil chafes and rages most in his members: if the wicked should fawn on us, as we many times do on them, it would bee worse with us, for their smiles do us more harm than their fownes, presence than absence. Secondly, hereby God draws us nearer to himself, and to one another. And first to himself; for as chickens run apace to the damme, when there is danger towards them: and as children make to the mother, when they fear any threatening cross: and as the traveller makes hast to the hedge, when he is o're-tane by a tempest: so it is here. Christians never pray so hearty, deny themselves so thoroughly, cling so fast to God, as when a storm is towards. And as they are drawn nearer to God by persecution, so are they also to one another. The outward storm of persecution beating upon them from others, increaseth the inward heat of affection one towards another: misery breeds unity: it fating with them here, as with a flock of sheep, which so long as the sun shines upon them, and they may feed at quiet, they will scatter and disperse themselves over a whole field, but turn a dog in among them but a while, and there they will gather on a knot, heap together, make head, and set their face against the common enemy. So Gods people in times of peace, and when all goeth well with them, they will stout it and strange it, and not know or own one another; but let a storm of persecution arise upon them, and then they will be glad to hold together, and do one another the best help and comfort they can, in that common danger. Never did the Church of God show so much charity, mercy and love, as in times of persecution, insomuch as divers have been thereby detected. And these are some of those ends wherefore God gives way for his people to bee persecuted. There are yet other many besides, as, that persecution is as a fire to try Gods people, it discovers the thoughts of many hearts, as Simeon saith, luke. 2. It rubs off the rust& brightens their graces, quickens them to prayer, makes them to understand, both themselves, how helpless and impotent they are; and God, how able he is, how sweet he is, and how seasonable he is to his people in their greatest extremity. In a word, it teacheth a man a thousand good lessons, and therefore the Lord permits it. The point is clear enough, let us therefore proceed to make some Use of it. use 1. First let it serve for instruction to standards by, such as have not yet given up their names to Christ, nor received his press-money: These must learn, as not to strange at the persecution of Gods Church, or to stumble at it, so to forecast it; and be resolved of this, That if they will bee Christs disciples, they must look for persecution. It fares many times here with young beginners, as it doth with little schollers, when they are first brought to the school; so long as they bee fed and drawn on with figs and plums, they will bee content to come: but when they once hear of rods and hard lessons, they quickly fly off, and will come no more: so that they more discredit the school in not continuing at it, than if they had never come to it all. So many, if they might bee still at ease, and go to heaven in a feather bed( as they say) they could be content to set forward, and like it well: but when they come once to hear of rods, and such hard-meate as persecution, they soon fly off, start back, will go no further. These discredit Religion, which they had taken upon them to profess: and therefore the Lord makes proclamation here, as he bad the children of Israel do when they went out to battle, Deut. 20. What man is there that is fearful and faint-hearted? let him go and return to his house, lest his brethrens heart faint, as his heart fainteth; and so he do more harm with his face, than he can do good with his hands. He that will build the tower of godliness, must first sit down( as our Saviour shows) and cast the charge of it, whether he be able to support the cost of the building: for otherwise, he shall be forced to give over with shane enough to himself. Hence is that peremptory and plain speech of our Saviour, so often in the mouths of the Evangelists; Whosoever will bee my disciple, let him deny himself, take up his cross, and follow me. Three hard lessons I confess, but yet such as must be learned by all that will be the disciples of Christ. First, He must deny himself. And this, first in persons: secondly in things. For persons: He must deny himself in his father, mother, children, friends, all, or else he is not worthy of Christ. And for things: He must forsake houses, lands, goods,( as our Saviour told him that would first dispose of his goods, before he followed Christ) yea even to his very bed, as it was said to that fellow, that came with Master, I will follow thee whithersoever thou goest. The foxes, saith our Saviour to him, have holes, and the birds have nests: but the son of man hath not whereon to lay his head. Thus he that will give up his name to Christ, must needs deny himself. Now, as there may be many Masters in one and the same man,( according to that of S. james, My beloved, be not many Masters, Iam. 3.1.) so every man hath many selves within himself. Here then a man must deny himself in his profit, deny himself in his credit, in his pleasure, ease, &c. He must take himself in his own hands, as Abraham did his Isaac, and offer up himself to God; he must sacrifice all, let go all. A hard lesson, but yet such as must necessary be taken out by all Christs disciples. Secondly, He must take up his daily cross. Every day brings its cross along with it: This a man must bear with patience, and make his best of it, if he will belong to Christ. Many can talk of persecution when it is a far off, and oh how they could bear it, if such a thing should befall them! But how doth this man carry himself in his local, personal, present cross? He that cannot bear that pains, that cumber, that sickness, that cannot patiently undergo in some degree the crosses that come upon him daily, is ill provided for to die at a stake, or meet with other persecution. Therefore, if you will be for Christ, learn to bear your daily cross: Begin with that. Thirdly, He must follow Christ. Why? What did he? S. Lukes tells us, That he steeled his countenance, he set and confirmed his face to go up to jerusalem against all wind and weather, and would not be beaten back. So must wee show ourselves alike forward and resolute to suffer for Christ, if called thereunto. he suffered for us at the hands of God and men, we must also for him, at least in preparation of heart. He suffered for us many ways, as Cyprian( after his manner) expresseth it; he was sawde in Isay, sold in joseph, persecuted in David, deceived in jacob, sacrificed in Isaac, &c. let it not seem grievous to suffer a little for him, but be content to put your necks under the yoke of Christ; learn to deny yourselves( he that can deny himself in his beloved lust, it is certain that he would die for Christ, if he were put to it) take up your daily cross with much aequanimity and patience, and follow Christ through thick, through thin, that you may be able to answer Christ in a passive obedience, as well as active: For all that are his must suffer persecution. Indeed the Lord hath respect to the strength of his servants, and( as the Prophet speaks of the husbandman, Isay 28.27.) he beats out all his corn, but not all with the same instrument: upon some he turns about the cart-wheele, and thresheth them out with a flail; some others again are beaten out with a staff, and some with the rod. Such is Gods dealing with his people; all are not broken with the wheel, because they cannot bear it, but all are thresh't. And as it was in Abrahams sacrifice, All the creatures were slain, but not all divided, and cloven in the midst. So here: For every one shall be salted with fire, and every sacrifice shall be salted with salt, Mar. 9.49. But we hasten to another Use. Is it so, that every one of Christs disciples must meet with persecution? Let this teach all those that are entred into Christianity, many lessons. And first, let us walk with due respect to their brethren, who for as much as they have their hands full otherwise, let not us create them more by mutual vexations. What? be there not Tigers enough, Wolves enough, Dogs enough to worry Gods lambs, but Christians must needs bite and devour one another? and turn if not worry-sheep, yet at least weary-sheep. Dare any of you( saith the Apostle) having a matter against another, go to law before the unjust, &c. You that are servants to the same Master, drink of the same cup, hope for the same heaven, &c. dare any of you go about to sue one another, traduce one another, blemish one another, and so through one anothers sides to wound Religion itself? This is an high presumption: And it is also an high expression of the Apostle; and therefore wee will speak lower unto you, and say as Moses to those two Israelites that striven in Egypt; Wherefore smitest thou thy fellow? You are brethren, and in a strange land,( two forcible arguments) therefore you of all others should comply and agree together. And to the same purpose is that speech of Nehemiah to the people of his times; It is not good, saith he, that you do: ought ye not to walk in the fear of our God, because of the reproach of the Heathen our enemies? Wee have those about us that watch for our halting, and our weakening: therefore we should accord and hold together. Thus he. And is not the same case ours? Have wee not the enemy in our Land, such as do not cease to upbraide us with their union, but our breaches and dissensions? Should wee not therefore link together, if it were but for the reproach of the enemy? And what saith the Apostle? If ye provoke, and bite one another, take heed lest ye be devoured one of another, or at least one with another, by a common enemy. If therefore, there be any consolation in Christ, if any comfort of love, if any mercy to others, yea, if any providence for yourselves, do not weaken one another by idle suspicions, unkindnesses and divisions, and so encourage the common enemy; but be ye like-minded, having the same love, being of one accord, of one mind. Secondly, with respect to God. Let this point teach us, first to look back, and sith persecution is the portion of all that belong to Christ, let us return to the Lord his tribute of praise for our so long-lasting peace, and freedom from the fiery trial of persecution: of which wee may truly say what the Poet doth of sin, Happy is he that hath least of it. And this is the happiness of us of this Church. Somewhat we have had indeed of persecution; for else we could not prove ourselves a true Church: which is ever like unto Moses his bush, that burnt, but consumed not. The time hath been, that satan hath been let loose at us, and then he played the devil, and more than the devil; since that he hath been tied up, in a great measure, yet so, that he still casts up floods of reproach, and disgrace, against our Church: as, that it is but a faction, and our Religion a very patchery. One of our Adversaries saith, that we are no better than Turkes; Vid. rain. Possevin. &c. another tells the world, that we are all Atheists, and our Religion no better than a compound of errors, heresy, and of all irreligions; that there is no God acknowledged by us, and no goodness to be found amongst us. Thus they take liberty to wound us at pleasure with their tongues and pens: but what's this? Wee have not yet resisted to blood, as the Apostle saith. Oh my Brethren! when I cast mine eye back on former ages, and foreign nations, and there look, and see their racks, their strappadoes, their pincers, their flames, &c. with infinite other sorts of means of putting them to torment; when again I look on the Church abroad, and see their continual fears& dangers, how they come to Gods house with their lives in their hands, with their bills in their hands; how some of them have had their hands and other parts whipped off when they were at their prayers, &c. When I consider what massacres, butcheries, blood-shed, tortures, torments, miseries others have seen and felt, and sweat under; and then reflect upon ourselves, and see such a blessed peace at home for so many yeares continued, I cannot but take up the Prophets words, and say, What is England above other people, that God should so respect it, or what are wee of this kingdom, that he should so greatly regard us? Let the consideration hereof enlarge our hearts to thankfulness, and never let a few wants make us except or complain against the present peaceable government, but be thankful for the many many benefits that we enjoy under the same. Thus for time past. Now for the future, let us all be by this point instructed to prepare for persecution. Object. These are not dayes of persecution, therefore this exhortation is unseasonable. Answ. The times indeed are clear and calm as yet, but who knows not that it is good wisdom, in summer to provide for winter, and in faire weather to lay in for a rainy day? Cypr. ubi supra. Non semper saviunt Nerones( saith an Ancient) said nunquam cessat Diabolus; There are not always Tyrants to persecute the Church, but the devil will never give us rest. As he dealt with Christ our head, so doth he still with the Church: he tried him at first with an alluring temptation, but afterward( when he could not so prevail) with a more hideous; fall down( saith he) and worship me: A motion made more out of desire to vex our Saviour, and grieve him, than out of hope to prevail with him. And such is his manner of dealing with us; if he can overcome us by faire means, that is his first desire and attempt, but if that take not, then he roars upon us, shows us his claws, plays the devil indeed. Ob. But may not a man by wisdom so carry the matter, as to prevent troubles? Answ. Some he may, but not all, unless he will disclaim his Religion, and renege Christ: But if a man will make conscience of his ways, and lead an upright life toward God and man, all the wisdom in his head shal not save his head whole; witness David; one would think that such a one as he should live quietly, and escape all trouble, being so exceedingly backed as he; for he was allied to a King, he was a comely man, an amiable man, a proper man. Besides that, he was rarely qualified; for he was a fine Poet, an excellent Musician, a brave soldier: more than this, he was exceeding wise, and passing humble, which( if any thing) will bear a man through all, without molestation: but none of all these could save him from persecution. Let a man be never so meek, merciful, pure, peaceable, &c. as our Saviour here tells us; let him bee but honest, and go beyond others in goodness, envy and malice will fly in his face. Therefore you must all bee called upon to prepare to suffer from any sorts of men, any kind of persecution; Whosoever he be that will live godly shall suffer, look for it. If you tread on the Devils head, 'tis certain he will have you by the heel: and from all persons you must expect it, friends as well as foes, and friends of all sorts, natural, spiritual, any, all. Ob. Oh, saith some man, I could well enough endure to bee wronged or vexed by an enemy, but when hard usage comes from a neighbour, from a kinsman, yea, from a Christian man, this cuts deep, could I ever have looked for this? Answ. Yes, from all sorts of people you must expect it, from carnal brethren and kindred you may expect all manner of persecution, and from spiritual too, some molestations; for some are weak, and weakness is both meddling and captious; for this wind blows out of every cost. And as from all sorts of men, so for all kinds of persecution must you bee fitted. And here it is good, that you sometimes tempt yourselves, and say, Now I fare daintily, but how could I do to feed on hard-meate? Now I lie delicately, but how could I endure to rouse in the straw,( as Mr Philpot said) or to lie on the earth? Now I live at liberty, and enjoy a good air, but how could I away with a close and loathsome dungeon? Now I enjoy many blessings, but how could I do to want them all? How could I endure to see mine husband at a stake, my children chopped in pieces, or sprawling on a spears point? Am I able to undergo these trials? Thus should we be often tempting of ourselves, what wee could do if wee were put to it, and so be ever provided for the worst. I do not say that God will try us in this manner, I hope better, but sith it is so, that all that are Christ's are subject to all kinds of persecutions from all sorts of people, let us therefore be advised to get on us that complete armor of God on the right hand and on the left, that you may bee able to stand fast in the evil day: And that wee may wield this armor the better, get Gods arm too, for the devil and the world will be too hard for us, if wee set upon them in our own strength: when wee are called to buckle with famine, with fire, with the sword, &c. our flesh quakes at the thoughts of these evils; Therefore bee strong in the Lord, and in the power of his might, as the Apostle exhorts. There is no temptation so strong, but God can master it; no persecution so sharp, but God can sweeten it; he can make a man sing in prison, as the Apostles did; yea sing in the flamme, as the Martyrs did: Therefore get Gods strength first, and then put on the whole armor of God, the girdle of truth, the shield of faith, the breastplate of righteousness, with the rest of the pieces, Eph. 6. apply them close to yourselves, employ them against your enemies, watch, stand still upon your guard, pray with all manner of prayers, call in the help also of others; and having done all, stand fast. And to this end, begin to bee a Martyr now: For there is a double martyrdom( as the author of that work falsely ascribed to Cyprian, De dup. Martyrio saith:) First active, which consists in slaying our corruptions, mortifying our lusts, &c. begin with this. Secondly passive, in suffering hardship for Christ, as a good soldier. learn now before-hand how to be able to fare hard, lie hard, go hard, &c. so shall you bee fitted for the worst that can befall you. FINIS. The two and twentieth SERMON. MATTH. 5.10. Blessed are they which are persecuted for righteousness sake: for theirs is the kingdom of heaven. GReat is the mystery of godliness, that is, All things belonging to piety are carried in a mystery. Here is strange doctrine delivered: viz. A mans happiness begins in poverty, and ends in persecution. Wee have passed through all the former steps to mans blessedness, and now we are upon the last, where all goodness must end persecution. How far persecution may carry a blessing, and in what sense it is said to bee a blessed thing to suffer persecution, wee shewed you the last day: what time also wee commended unto you the main point from the connexion; and that was, That every of Christs true disciples must look for persecution. Though he exercise all the forementioned graces, which are such as a man might think would bear one through the world without persecution, yet they must reckon upon it, they shall be persecuted: and thereupon our Saviour here fals upon the doctrine of persecution, Blessed are the persecuted. The words are spoken by way of preoccupation. Our Saviour here prevents an objection: for some might say, If I should apply myself to this method here set down in the verses going before, I should be hated, reviled, persecuted, and how then could I be thus blessed as you speak of? Nay, saith our Saviour, notwithstanding all this, if you be such as is before described, poor in spirit, sorrowful for sin, pure, peaceable, meek, &c. though you be persecuted, yet nevertheless ye shall be blessed; So then another thing that we have to take up from the words is this. Doctr. That persecution is not any perjudice or bar at all to a mans blessedness. If a godly man be persecuted, he is never a whit the farther from blessedness, for that to bee persecuted and withall blessed, are not terms incompatible, they may and oftentimes do meet in one and the same person. Hence it is, that they are here coupled by our Saviour, and expressed both in a breath. Blessed are the persecuted. Hence the Apostles often, as Saint james, cap. 1.12. Blessed, saith he, is the man that endureth temptation,( yea though it bee the firery trial) for after he is tried a while( that is all the hurt it shall do him) at last he shall be a blessed man, he shall receive a crown of glory: So Saint Peter: If ye be reproached for the name of Christ, happy are ye. 1. Pet. 4.14. So that it is a piece of a mans happiness( at least an appendent) to be reproached for Christ. To the same purpose is that we read, Revel. 14 13. I heard a voice from heaven saying, unto me, writ, Blessed are the dead which die in the Lord from henceforth, yea saith the Spirit. If man had spoken it, the truth of it might have been called into question, but now the Spirit hath said it, there is no place left for doubting. And of whom speaks the spirit here, that they are blessed, but of such as suffered in the quarrel of Christ under Antichrist? though they were persecuted to the death, yet were they in all this blessed men. So that you see blessedness and persecution may agree in one proposition; they may also concur in one and the same person; witness David, a man he was after Gods own heart, and yet persecuted: witness the Prophets and men of God of old, So persecuted they the Prophets that were before you, as it is in the verse immediately following the text: witness the Apostles of Christ, concerning whom Saint Paul testifies in the name of himself, and of them all, that they were persecuted, though not forsaken, &c. witness he that is beyond all exception, Christ himself, God blessed for ever; and yet was he persecuted in his own person, and is still persecuted in his members, Saul, Saul why persecutest thou me? so that persecution, you see, doth no whit impeach the Christian mans happiness. The truth of this will be yet further apprehended, if you look upon a Christian in his several happinesses. First, subjective and formal, secondly, objective; thirdly, local. For the first of these: A Christians formal, inherent, inward happiness, it stands in the image of God; in being like his maker. Reas. 1. The creatures happiness is his holinesse. Now persecution is no hindrance to a mans holinesse, whether you consider it in the roote or fruit. look upon holinesse in the roote and habit, and it is no whit diminshed or obscured by persecution. Indeed persecution may take off the leaves with its violent blasts, as a storm: but the sap continues still. And as when corn is winnowed, the fan disperseth and drives away the chaff, but the wheat abides. And as when gold is cast into the fire, the dross indeed is severed from it, and wasted, but the gold( if it be good) continues without diminution: So do all the graces of the Spirit in time of persecution. S. Peter instanceth in one, and that's faith, 1. Pet. 1.7. The trial of your faith is much more precious than that of gold that perisheth, though it be tried with fire, &c. What he saith of faith, is true of the rest: humility, wisdom, patience, &c. they lose nothing of their life by persecution, but rather increase and gather lustre. One may be as wise a man, as humble a man, as holy a man, as patient a man every way in persecution, as out of persecution. And what we say for the roote, the same is altogether as true of the fruit of holiness. A Christian hath never so much opportunity of exercising so many graces, or any grace so much, as in times of persecution. Some graces of the Spirit( like weapons of war) in times of peace and prosperity lie and rust, which in time of war, in dayes of persecution, are scoured up, and made fit for use. Then a man shall have occasion to improve all the wisdom, all the courage, all the patience, all the faith and goodness that he hath, every of these will be used, and seen in their turns. Besides, now a Christian is put to it more than ever he was; therefore he must pray more than ever, search more narrowly into himself than ever, cling closer to God than ever he did before. At other times he did good duties, but in jest, as it were, but now he comes to God, and stands before him in good earnest, &c. At other times he fights under Christ onely as in a school of fence, but now he is put to it in the quality of a soldier, under his captain Christ; he comes, as it were, to the push of pike, he fights for his life, &c. So that persecution you see is no hindrance to a mans inward happiness; for the more grace is exercised, the more it is brightened: it grows in a mans hands, as the loaves did in the hands of Christ. Reas. 2. And secondly for that happiness of the child of God, which wee call objective, and outward. A Christian man lives more in Christ than in himself, in him it is that he reigns and triumphs, his happiness lies in Christ. Now, can persecution make any separation between Christ and his members? Is Christ such a shepherd as doth desert his flock in times of danger? Is he such a parent as will renege his child( as the blind mans parents had almost done him joh. 9.) when trouble comes upon them? Nothing less. The Apostle assures us the contrary, Rom. 8. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?( As it is written, For thy sake we are killed all the day long, we are counted as sheep to the slaughter) Nay, in all these things, &c. For I am persuaded that neither life, nor death, nor Angels, &c. shall be able to separate us from the love of God, which is in Christ Iesus, our Lord. So wee see, that come what persecution can come, it shall not be able to make a divorce between God and us: God will love us still( and that's the life of the creature) he will favour us still; and it is a happiness to be a favourite in heaven, if any where: but God will love his people as well at the bar, as if they were on the bench; as well in an iron chain, as if they had about their necks a chain of gold. As the Goldsmith loves his gold as much when it is in the fire, as when it is in his purse: so God his children, he knows their souls in adversity. But what's love, without the fruits of love? Therefore God seals up his love to his people persecuted, more than at other times; then is he specially present with them, as he was with Paul, Act. 18.9. when he bad him, Bee not afraid, but speak, and hold not thy peace: for I am with thee, and no man shall set on thee to hurt thee, &c. And indeed that man cannot be hurt, that hath God with him, and for him, as Paul had. If he be in Corinth, God is there; if in the dungeon, God is there too: If Daniel be in the lions den, his God will bee with him. wherever his people are, there will God bee also, and where God is, heaven is; and therefore happiness. Neither is God with his servants as an idle spectator of their sufferings; for what is company without assistance? but he is with them by his power, and by his comforts to succour and support them in their greatest needs. Esay 43.1, 2. fear not, for when thou passest through the waters I will be with thee, and through the rivers, they shall not over-flow thee: when thou walkest through the fire thou shalt not be burnt: neither shall the flamme kindle upon thee. And it is certain, that the Lord reveals himself then most comfortably to his people when the world and the devil discover their greatest malice. when hell opens her mouth against the first Martyr Stephen, then heaven opens over his head to receive him: And when the devil shows himself against him in his own likeness, then Christ appears unto him, standing at Gods right hand, for his defence; so that his comforts shall over-top his misery. Now therefore for as much as persecution cannot keep a Christian from the love, company, and comfortable assistance of God, it cannot hinder him from happiness: Give a man God, and cast him into the sea, as the old proverb is; with him a man cannot miscarry. But let us consider of a third happiness of a Christian, which we call his local happiness, when he shall be and dwell with God in heaven. do persecutions bear the keys of heaven and hell, to let in and shut out at their pleasure? No such matter: A Christians happiness lies not so loose; it is in Gods keeping, he bears the keys, and opens and no man shuts, and shuts again, and no man opens. It is certain, that a Christian is as near heaven when he suffers for righteousness sake, as at any other time: for heaven comes to him while he is here, Angels guard him, Christ smiles upon him, a comfortable influence from heaven will come upon him, in the midst of all his trouble; and hereafter, when his soul is let out of his body, it flies to heaven without opposition or hindrance,( as Bernard speaks of S. Ambrose when he was persecuted) and there takes the crown laid up for it from all eternity. Now therefore, sith persecution cannot hinder a man from holinesse, from society with God, from the happiness of heaven, what remaines, but that wee conclude the point, That persecution is no bar at all to a mans true blessedness? There is one objection to bee answered, and then we come to the Use. Object. blessedness( may some say) is made up of many simples, and particulars. The Philosopher tells us, that to blessedness there must be a confluence and concurrence of all comforts; but persecution strips and deprives us of many of these, therefore how can it stand with true happiness? Answ. For answer hereunto, wee must distinguish of a two-fold blessedness: First, natural, and philosophical to the making up whereof there must bee a meeting of many finite goods. which must bee pieced and patched together to make up a sorry happiness, because they are all poor. Secondly, supernatural, and theological; and here God is all in all, there being in God all things desirable, and that in a most excellent degree and manner, so that communion with him perfects out happiness: if a man have this, though he bee abridged of all other comforts, he is a right happy man. again that philosophical and natural happiness is weak and imperfect, and so can convey no blessedness to the means used for the attaimment thereof: but the theological hath a strong influence into all the means and ways that tend thereunto. Hence it is, that every step to this blessedness hath the blessing, for blessed are the poor, the persecuted, &c. In truth, my brethren, grace is of itself so excellent, God so amiable, heaven so transcendent, that a man cannot possibly give too much for it( as you shall hear more hereafter) he need not care what he loseth for Gods kingdom; though he buy it dear, yea with sharp persecution, even to the loss of all he hath, yet 'tis a good bargain. If this be a truth, that persecution is no bar to a mans blessedness, then let all novices learn from this point, not to stumble or strange at persecutions( as we were speaking the last day) For yourselves know, saith the Apostle, that thereunto we are appointed. 1. Thes. 3.3. Why then should any man think it strange: A religious man must look to hear evil, Act. 28. This fact is every where evil spoken of: marvel not therefore if true Religion suffer, 'tis nothing new. Stumble not, secondly, at the persecution of Gods Church and servants, to think the cause bad, or the party bad, or his carriage bad, because he suffers persecution. The man may be good, his cause good, and his carriage good, and yet he may pass through many persecutions; witness David, witness Paul, witness Christ himself; he was no way to be taxed as indiscreet, rash, sinful,& yet he was set as a Butt-marke for every one to aim at; he was traduced, and maligned, and most despitefully dealt withall, &c. judge not therefore any man or cause according to the appearance, but judge a righteous judgement: for otherwise you may curse those whom Christ blesseth, you may condemn the generation of Gods Saints, and add affliction to the afflicted, who ought to be comforted rather, and not censured, as job, jeremy and our Saviour were. It is true indeed, that the cause and not the suffering makes the martyr( as shall be said anon) but yet, as not every one that suffereth is to be commended, so neither is every such a one to be condemned, but we must judge wisely of both. The main use of this point that concerns us all, is to teach us not basely to fear persecution, sith it cannot hinder us of true happiness. But I will show you what you shall fear: fear sin, for that layeth us naked to Gods fierce indignation, and the malice of our enemies: fear indiscretion, that creates unto us many needless troubles: fear superstition and ignorance, for that makes a man to mistake his cause: fear boldness and presumption, so as to rest upon our own sufficiency; take heed of self confidence, as if wee could bear any thing of ourselves. For what are we at our best, but as old bottles that can hold nothing( as our Saviour speaks in the gospel) or as old garments, not able to bear any stress at all? These things we have just cause to fear: but for the thing itself, if it be but a mere persecution, fear it not, little flock, saith our Saviour, it is your fathers good pleasure to give you the kingdom: and that is wages enough. So Rev. 2.10. fear none of those things that thou shalt suffer: behold the devil shall cast some of you into prison, that you may be tried, and ye shall have tribulation ten dayes, &c. You may be thrown into prison, you may bee put to the sword, &c. yet fear none of all these things: the devil shall do all this, but God sits at the stern, and hath an over-ruling hand in all. The enemy is malicious, but withall he is bounded. First, for persons; he shall cast onely some of you into prison: his fingers itch to be doing with all, but Christ saith, No. Secondly, for quality, he shall cast some of you into prison: He would have taken away their lives, no doubt, but he might not. He that sets bounds to the waves of the sea, doth also set bounds to the rage of his enemies, saying, So far you shall go, and no farther. Thirdly, for the end: Satan wills the undoing of Gods people in all their sufferings, but God their trial onely. Satan minds us not so much hurt, as God means us good in all our tribulations. Fourthly, for the time that is set down, ten dayes saith the text, and no longer. He reckons not the yeares onely, but even the dayes of our sufferings, beyond which our enemies cannot go. Fifthly, the event, or wages; Be thou faithful to the death, and I will give thee a crown of life; therefore fear not to be persecuted. Our Saviour here tells us in the text, that the persecuted are blessed, for theirs is the kingdom of heaven. Do you fear to be blessed? to receive the crown? to inherit the kingdom? Ob. Oh no: this is not the thing wee stand in fear of, but to part with such things as persecution deprives a man of, oh this is tedious. Answ. What? to part with dross for gold? to lose a little trash at Gods bidding, and for it to receive an hundred fold here, and everlasting life hereafter? Object. Yea but liberty is sweet, and we may be deprived of that, and shut up into a close and loathsome prison. Answ. Yea, but what said the Martyrs? there is no stocks to an evil conscience: and the Martyrs, we know, were never so much enlarged in their joys, in their apprehensions, in their prayers and thanksgiving, as when they were most of all confined, and abridged of their liberty. And why should not wee be of the same mind concerning Christ; as those souldiers were concerning their captain, which said, they had rather be in prison with him, than at liberty without him? Ob. I, but a man may suffer in his name, he may be traduced and slandered by malicious tongues, and a man had better bee dead( as wee usually speak) than have an ill name among men. Answ. For this, remember, first, that if you should be called to suffer in this kind, yet you are not alone herein, but your betters have been so used before you. Secondly, Christ the judge will one day clear you before all the world, and bring forth your innocency as the noonday at his second coming. Ob. Yea, but a man may be so hard put to it, as that he must lay down his life also, and that is tedious. Answ. Here consider, first, that you must die once howsoever; and if you bee prepared for one death well, the matter will not bee great what death you shall die: All the fear is, because men are not prepared to die at all, else there would be but little difference whether the fire burn us without, or the fever or some such like disease burn us within. Secondly, however is it not better to sell our lives as dear as wee can, to bee paid for dying? Ob. Yea, if it were an ordinary death they will put us to, but famine is insufferable, they may starve us, as they have done some before us, &c. Answ. Remember what a Martyr said once to them that threatened her with such a death as this: If you take away my meate, God, I trust, will take away my stomach. Did not he stay the stomacks and stop the mouths of the very lions when they should have devoured Daniel& c? Ob. Oh, but they may put us to most exquisite torments, so as wee read they have done to some in the Church-monuments. Answ. fear none of all this, but remember still who sits at the stern, even God who appoints our afflictions, knows our strength, comes himself along with the cross he lays upon us, bears a part in our sufferings, and hath such strong comforts for his people in their deepest distress, as can over-top all the miseries and torments wee can here be put unto; for these are but finite, but his comforts are infinite: And as men are more malicious toward us, he will be by so much more merciful, and comfortable unto us, therefore fear none of these things; onely bee prepared for the worst, the best will save itself. Ob. Oh, but there is something yet sticks heavier than all the rest, they may put us not onely to a tormentfull, but to a shameful death, as women to be ravished, virgins deflour'd, abused &c. Answ. Leave this to God: trust him with thy soul, with thy body, with thy name, with all. As for the shane of such a thing( if it ever should befall thee) it rests on the agents part, and not at all on the patients. And against the fear of this, oppose one shane to another: remember what Christ hath said, he that is ashamed of me before men, of him will I be ashamed before my Father which is in heaven &c. Therefore be sure to settle this resolution with yourselves; For duties enjoined me by God, I'll do them, not standing to cast perils, or fear what evil may follow thereupon. Whatsoever God bids me do, I'll do it; what God bids me profess, I'll profess it; when God bids me speak, I'll speak, whatsoever come of it. Bee as resolute here as he in the story, of whom it is said, that a man might assoon put the sun out of his course, as move him to pervert Iustice. And as for good, so likewise for evil, put on the same resolution, that nothing shall bias you aside, to the committing of any sin, come what can come, be you at a point for that matter: Resolve as those Martyrs of old, who when there was incense put into their hands, and no more required of them than that they should sprinkle upon the Altar in honour of the idol, they would rather die than do it: And when there was a Bible put into the hands of some others of them, that they should damn it to the fire, they would rather into the fire themselves, than commit any such wickedness. Let this bee the constant resolution of our souls, that no hard measure in the world shall drive us to sin against God. Quest. But how shall wee come to this, may some say? Answ. First, put out one fear with another. Consider a while of that place: Rev. 21.8. The fearful, that is, those that will eat their words, and for fear of danger renege their Saviour, shall have their parts in the lake that burneth with fire and brimstone, which is the second death. And, he that is ashamed of me, saith Christ, before men, of him will I be ashamed &c. press these places upon yourselves, drive this nail home to the head. Secondly, set your faith awork upon the precious promises. It was by faith that all those Martyrs, mentioned Heb. 11. overcame and prevailed. If wee can but as they did, see him by faith that is invisible, even God, then shall wee look upon all the creatures, as upon so many Mise. Look up also by the same eye of faith to the recompense of reward, to Iesus the author and finisher of our faith, who for the joy that was set before him, endured the cross, despising the shane &c. Heb. 12.2, 3. Thirdly, get a great deal of love: For love is as strong as death. Much water cannot quench love. Cantic. 8.6, 7. If we love God much, we shall not think much to die in his cause. Come fire, come sword, come elephants, come lions, come whatsoever can come, said that holy Martyr of old, so I may have my Christ I will never stand upon it, or refuse to suffer any misery. use. 3. Comfort to all such as shall suffer for righteousness sake; they are blessed men notwithstanding all their sufferings. Earth and men may deride and curse them, but God blesseth them in the mean whiles, and heaven honours and commends them. Ob. Oh, but I lose many comforts. Answ. Yea, but thou gainest more, an hundred fold here, and hereafter eternal life, Mark. 10. Ob. I suffer more than ordinary. Answ. All this is nothing to that the ancient Prophets suffered; thy sufferings to theirs are but as flea-bitings. Ob. My sufferings are many. Answ. Not yet so many as Pauls were: look a while on his catalogue, as Saint Bernard bids you, and see how he was beaten, whipped, stocked, &c. In perils of waters, in perils of robbers, in perils in the City, in perils in the wilderness, &c. 2. Cor. 11. and then tell me how often hast thou been whipped, stocked, stoned, shipwrecked, &c. Alas wee be but strangers to such kind of sufferings: what talk we of persecution? Therefore learn to see Gods mercy in tendering you so much leave of complaining, and take your part in this comfort: only see to it, that your conscience be good, and your cause good, that it be for righteousness sake that you suffer. And so we come to a second thing. For righteousness sake. Doctr. It is the cause that makes the martyr, and not every suffering. That which gives interest into the blessing is, when a righteous man miscarries in his righteousness. And therefore is it( as Austin observes against the Donatists) that our Saviour speaks here in the text with limitation both to men, and matter: for he saith not simply, Blessed are all that suffer; But, Blessed are such as are persecuted for righteousness sake. So S. Peter, If ye suffer for righteousness sake, happy are ye; again, If ye suffer for well-doing according to the will of God, &c. And, If any man suffer as a Christian, let him not be ashamed, &c. 1. Pet. 4. This is it that makes a martyr indeed. Hence is it that the servants of God have hereby justified their sufferings, as David, speaking of his persecutors; They hate me {αβγδ} saith he, that is, without all cause or reason on my part, they have no motive for it from me, it is for mine innocency that they pursue me. So Paul, being cursed, saith he, wee bless, and being reviled, wee pray. And this is that which jeremy meaneth, when protesting his innocency, he saith, I have neither given nor taken upon usury, that is, I neither meddled nor made with them, but kept me within the compass of mine own calling, and yet the people curse me. Hence also Abels innocency is justified by S. John, Cain, saith he, was of that wicked one, and slay his brother: And why slay he him? but because his own works were evil, and his brothers righteous? 1. joh. 3.12. Hence he is called Righteous Abel in the Gospel. And the Apostle, speaking of those worthies, Heb. 11. saith, They were excellent persons, such as the world was not worthy of. He judges of the case by the person and cause. So that you see, it is necessary that he should suffer for a good cause, that would have comfort in his sufferings. For we must tell you, that there is a wide difference between punishment and persecution. First, punishment is an act of justice, but persecution is an act of malice, or ignorance, or both: that's exercised upon sin and disorder, this against truth and righteousness. Thirdly, punishment falls on delinquents and offenders, but persecution on those that are innocent and harmless. So that unless the act of the persecutor bee bad, and the act of the persecuted good, and his cause good, and not good onely, but public too, it amounts not to a persecution. For not every act of injustice is persecution presently, if the injury be but personal and private; but the cause must be public, &c. to wit, Religion, and( in that name) the person too in a degree. There was a shadow of it in that kind of punishment they called ostracism, as there was a shadow of righteousness in Aristides. But persecution is confined( as the author of that book, De duplici martyrio, hath well observed) first to one special subject, the Church and the members thereof: secondly to one special cause, the Gospel and matter of Religion. And this is it that makes the Martyr, and denominates a man persecuted. use. 1. learn here by this point to arm yourselves against the clamours of offenders, who when they are justly punished for their misdemeanour, do many times like unto swine, take up a hideous noise, and cry out that you persecute them. There bee whole herds of these swine abroad in the world, they abound and swarm every where. Thus if a Minister suspend a vile person from the Sacrament, or present him for drunkenness or other misbehaviour, wee shall bee said to persecute him presently. So if a Magistrate offer to stock or whip a malefactor, a vagrant, or the like; if he pursue an offendor, and give him condign punishment, he shall be termed a persecutor, he seeks his blood, goes about to undo him, he would hang him if he could. Thus they make long complaints, as if they had received no small injury. But this is all one, as if the wolf should hold himself wronged, because he is not suffered to worry and devour the sheep: or the Dog because he is muzzled, and not suffered to fly in the face of passengers: or the bear because chained up short, that he may not do mischief. Against all these outcries you must stop your ears, and stiffen your courage: for it is better that idleness suffer than frugality, that sin should smart rather than virtue; for mercy to the wolf, is cruelty to the sheep, &c. it is no injustice to smite wickedness. But then onely a man is persecuted, and not else, when he suffers in a good cause, for righteousness sake. The same we may say for such as suffer for their opinions, as your Brownists, Familists and the like: Their language, you know, is persecution altogether; and when they suffer for their opinions, they are persecuted, they say, for their consciences: as if every conceit were Conscience, every groundless opinion, Religion. Men must not measure the cause by the sufferings, but the sufferings by the cause, as Augustine hath it. For unless a mans cause be good, his conscience good, and his carriage good too, his sufferings will amount to no more than a condign punishment. But of all the rest, commend me to our neighbours of Rome, who give out and report of us among their own, That we of this Church are no better than savages, that we stock, whip, burn up those of their Religion amongst us; yea, that our country is all on a blaze with flames and bonfires made of their bodies. One of them in an Epistle of his concerning the English persecution, is not ashamed to say, I verily think that no Turkes, goths, Saracens, or other barbarous people in the world, could possibly deal so scornfully, spitefully, cruelly with the catholic cause, as these new gospelers do. Thus you see what they would make of us: And for themselves, they will tell you, that they are those that pass through good report and evil report, and all that which the Apostle speaks of those worthies, Heb. 11. as, that they had trial of cruel mockings, and scourgings, yea moreover of bonds and imprisonment, &c. all this they apply to themselves. The sum is, wee are grievous persecutors, and they on the other side are glorious Confessors while alive, and Martyrs when they are dead. Vid. August. lib. 1. contra epist. Parm. cap. 7. But the answer is Augustines( after Cyprian:) Not every one that suffers is a Martyr presently, unless he can prove and make good the point he suffers for, and unless he can justify both his cause and his carriage to the Magistrate. How often shall wee be forced to tell them, that it is not for religion that they suffer amongst us, but for rebellion, not for the truth but for treason? They present us with a large catalogue of Martyrs; Vid. Rabadiner. cattle. and ●heir Martyr. as Martyr Becket, Martyr Garnet, Martyr Campian, Martyr Walepoole, and Oldcorne: And why not as well Martyr Faux, Martyr Catesby, Martyr Percy, &c. if some catholic would do as much for catholics, as the Iesuites for their friends? But what's all this to martyrdom? Doth our Saviour here intend to bless those that hatch treasons, absolve subjects from their allegiance, stab Princes, blow up Parliaments,& c.? When they are punished for these, do they suffer for righteousness sake? &c. use 2. For a second Use of the point: Would wee be blessed of God, and have comfort in our sufferings? learn we then to proceed wisely and warily in the business. It is certainly a great honour to suffer for the truth; but no man taketh this honour to himself, but he that is called thereto of God. We will not stand to censure those of the Primitive times, that offered themselves to persecution, by professing themselves Christians; we are content with a charitable opinion, as, that they might bee carried with I know not what heroical spirit. Wigand. de persecutione. But every thing that is matter of admiration, is not also matter of imitation. We must have a calling to suffer, or else we shall neither be good Martyrs, nor good Christians. It is not for us to rejoice in our sufferings barely, but we must look to something else, that there be a good cause for the which we suffer. It is not every good meaning, giddy opinion, superstitious conceit, scrupulous conscience, that will bear a man out, or suffice to make him a Martyr; but it must bee for the Gospels sake, for righteousness sake that he suffers. Nay, he must bee able to prove it the truth for which he is persecuted, he must render a reason of his faith, &c. and hope, as S. Peter saith. Persecution is a matter of great weight, and he must have good ground of Gods word under him that shall think to undergo it. Secondly, he must look to his conscience, as well as his cause, that in suffering he aim not at his own ends, seek not his own credit, or to get him a name; but the name of God must be sought for, his glory must be set forth. It is not for a man to suffer in a good cause because he hath once professed it, or out of desire to carry the conquest. It must not be studium partium, but pacis, as Augustins rule is; and in a right cause he must see that he hath not a wrong end. Thirdly, his carriage must be good: he must manage Gods cause with Gods weapons: he must have a great deal of wisdom, a great deal of patience, a great deal of courage, constancy, zeal and humility, so shall he do many good things at once, so shall he credit his profession, muzzle the Adversary, follow Christ, show forth his virtues, put himself under the blessing here pronounced upon the persecuted; so persecuted, that suffer rightly both for matter and manner: so shall the cause grace him, and he the cause, when thus he suffers in a right manner, for a righteous matter. FINIS. The three and twentieth SERMON. MATTH. 5.10. Blessed are they which are persecuted for righteousness sake: for theirs is the kingdom of heaven. WEe have already spoken of our Saviours proposition, Blessed are the persecuted; and therein wee have shewed these two things: First, that persecution is no bar to a mans happiness. The next thing is, That it is the cause that makes the Martyr. The cause must justify the suffering, the suffering must not measure the cause, as Austin hath observed it. A man must suffer for righteousness sake, in a right manner, before he can lay claim to blessedness. These things having dispatched, wee come now to our Saviours proof, is these words, For theirs is the kingdom of heaven. The persecuted, so persecuted as hath been declared afore, are therefore blessed, because the kingdom is theirs. Quest. Will a kingdom then make one blessed? Answ. This kingdom will: the kingdom of heaven. Quest. But of which heaven speaks our Saviour here? Answ. There is a heaven upon earth, a kingdom of grace: This is not principally intended here, but yet necessary presupposed; for this is the ground of the quarrel, it being for righteousness sake that Gods people are persecuted. But there is a kingdom of glory, that kingdom which is above, the third heaven it is called in Scripture, and this is that is here mainly intended. And this kingdom of glory is theirs that are persecuted, theirs it is in right, theirs also it is already in part, and shall be shortly in full possession. For the matter then, that we may come on to the point. You see our Saviour here tells us, A persecuted man is yet a blessed man, because heaven is his. Note we hence, That he cannot but be a happy man that hath heaven, whatsoever it costs him. Though he wade through the floods of persecution, yet if he arrive at heaven at length, he is a happy man. Heaven is such a commodity as cannot bee over-bought, whatever a man give for it. Say he suffer in his name, say he suffer in his estate, say he suffer in his liberty, yea in his life, yet still he is a blessed man. Say he lose all he hath, die in prison, lie in the slaines, pass through a thousand deaths( if possible) every day for righteousness sake, yet is he happy. This our blessed Saviour here affirms; Blessed are the persecuted, the persecuted at large; for theirs is the kingdom of heaven: and therefore they are blessed men, whatever it cost them. And on this very ground it is, that he takes off his little flock from carnal fears. fear not little flock, saith he, fear not men, fear not means. And why? It is your fathers good-will to give you a kingdom. As if he should say, It is no matter what ye lose, so you have heaven at last. Hence is it that by this argument he encourageth the Pastors first, vers. 11.& 12. of this Chapter, Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my names sake: rejoice, and be exceeding glad; for great is your reward in heaven. He bids them( though persecuted) to rejoice and be exceeding glad. What?( might they say) when we are slandered, persecuted, banished? &c. Yes, even then, saith our Saviour, rejoice: for as your work is great, so is your wages great too. For your suffering in earth, you shall have your portion in heaven, therefore you have just cause to rejoice, though persecuted. Hence is it next that he encourageth all Christians to the suffering of persecution, upon the selfsame ground that here: Matth. 19.29. Every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my names sake, shall receive an hundred fold, and shall inherit everlasting life. The speech is four several times set down by the Evangelists. If a man lose all, even to his very life for Christs sake, yet there is something in it will quit cost. Life indeed is an excellent thing, it is better than living, better than land, better than all: And yet if it should cost a man his life in Christs cause& quarrel, he should be sure to make a saving bargain of it,( for in losing his life he saves it, as one of them speaks.) A saving bargain did I say? what? no more? yes he shall make a gaining bargain of it: For there is no man hath left house or brethren or sisters &c. but he shall receive an hundred fold now in this life, houses and brethren and sisters and mothers and children, &c. and in the world to come eternal life. Mar. 10.29. Here is a gainful bargain, he shall have father for father, mother for mother, house for house, land for land, and a hundred fold into the bargain. One in the hundred would turn the scale, but an hundred for one will weigh it down to the ground. This he shall have here: and what more? why, eternal life hereafter. Life for life were an even lay, but to have eternal life for a temporary life, is a rich pennyworth, a very great bargain. Hence Christ himself commends this purchase, Mat. 13.44, 45. where he compares the kingdom of heaven, that is, of grace and glory, to an hidden treasure, the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath to buy that field: So likewise to a pearl of price, which to purchase, the wise Merchant goeth and p●rts with all that he hath. Grace and glory are such commodities, as did any man but know the worth of them, he would be content to part with all to procure them, and he should make a wise bargain too. So that whatever a man gives for heaven, he buys it not too dear. Thus you see what was our Saviours mind: And of the same mind also was his servant Moses, Heb. 11.26. He esteemed the reproach of Christ greater riches than the treasures in Egypt. Greater riches? It might well be that he should esteem it greater honour than the treasures of Egypt, but was there more profit in it? Yes, for he had respect, saith the text, unto the recompense of reward. he lays the reproach of Christ in the one balance, and the treasures of Egypt in another, and then puts heaven in too, and then there was no comparison. So those Martyrs mentioned by the Apostle, Heb. 10.34. who took joyfully the spoiling of their goods. How was it possible that one should endure to see this with joy? all that a man had travelled and sweat for, and endured many a deare-dayes-labour to get a little somewhat together, and then to be spoyled of all in a moment? yet because they knew in themselves they had in heaven a better and more enduring substance, they could sustain themselves, and hold up their hearts in cheerfulness under all this loss: For why? they set house to house, goods to goods, substance to substance; and then there was no comparison. So 2 Cor. 4. the three last verses, the Apostles were even ready to sink, the outward man was so miserable afflicted, and yet wee faint not, saith Saint Paul, but though our outward man perish, yet the inward man is renewed more and more: And the reason is, we compare things visible with invisible, Wee look not at things that are seen, but at the things that are not seen: for the things that are seen are temporal, &c. Wee set affliction to glory, light affliction to heavy, massy, substantial glory, momentary affliction to eternal glory; and therefore we faint not whatsoever we suffer, but think we speed wondrous well. So then you see what was the mind of Christ and his servants concerning this point in hand: they all agree upon it, that though one lay out all for heaven, yet 'tis a good pennyworth. Would you not onely hear their judgements, but know their reasons? Among many other, weigh these: First, there is nothing out of heaven, that we can part with for heaven, that makes any thing at all to a mans happiness. Secondly, there is enough in heaven to make us absolutely happy. Thirdly, compare earthly things with heavenly, and there will bee found no comparison between them. Reas. 1. First, we can lay out nothing for heaven that can hinder our blessedness. It cannot be denied but that Religion restrains a man from some things, and persecution may deprive one of many more, but yet all these things are such as make neither hot nor could to the main business. A man may bee outed of his estate, and yet lose neither grace nor glory. A man may bee abridged of his liberty, but a bondman may be happy. A man may bee banished his country, but an exile may bee happy. A man may be cut short by the head, but a headless man may be happy. In a word, there is nothing wee can lose for heaven that conduceth to the main, or makes any thing at all to our happiness. A man is never the less blessed because he is not rich or favoured of the world, &c. Indeed that philosophical felicity we spake of the last day, is patched and pieced up of many particulars, that must concur to the making of it up, whereof look how many are detracted, so much is diminished of the whole: Like as if one pay me an hundred pounds in shillings and six-pences, so many pieces as are defalked therefrom, so much must needs bee wanting of the main sum. But in the Christian mans happiness it is, as if one should pay me an hundred pounds in one pearl or jewel, which cannot bee severed. The happiness of heaven is one entire thing, God alone of himself is sufficient to make one blessed; and as any man enjoys God more or less, so is his happiness. Now God is never a whit the farther removed from any man, because he is removed from these outward things: he loves a man as much, and besseth him as well when he wants outward comforts, as when he hath them; and therefore to want them cannot hinder his happiness. Reas. 2. Next, as there is nothing lies out of heaven( taking it in its full latitude, together with the suburbs thereof, the state of grace) that makes to our happiness, so there is nothing in heaven but doth greatly conduce to it. In heaven there is a concurrence of all things that may serve to the perfecting of our happiness. For there are all eternal good things, above all that can be imagined. The mind is filled with light, the conscience with peace, the heart with joy, love &c. the body, and each member thereof, with beauty, swiftness, glory, strength and immortality. As for those good things which we call Bona fortunae, they are too base to be in heaven, there is no place for them, nor need of them, they being of the nature of those things, which a man had better want than need. Thus it is better not to bee in need of physic than to make use of it; a night-cap, crutche, spectacles, not to need than to have them, &c. 'tis a happiness for a man not to bee put to use them. And so 'tis here of these natural and artificial helps, there is neither use nor need in heaven of them. There is such perfection in the kingdom of glory, that we shall need no money, need no food, need no raiment; nay we shall not stand in need there of the Word, of the Sacraments, of Prayer, of Repentance, and of other such things as now are our crown and advantage. Thus for the parts of our happiness, heaven wants nothing that should make us blessed. Next, for the degrees of it, there is all perfection of good things in heaven, so that a man shall have whatsoever he would have, because he shall not be willing to have but what he should have, as Austin delivers it. In a word, all the faculties of mans soul shall be widened and enlarged to their utmost; the Understanding, Will and Affections shall be perfected and filled with the best, with the quintessence of all divine both truths and goods. again, besides perfect accord which a man shall have there with the Saints his brethren, with the Angels his fellowes, with his Father God, with his head Christ, all things shall be according to his desire. So that Heaven alone is that Faire-Haven where we should all endeavour to arrive: these are those Fortunate islands truly so called, and indeed more than Fortunate to them that come thither. Ob. Yea, but yet one may give too much for heaven: a man may buy gold too dear, &c. Answ. 'tis true indeed, a man may buy gold too dear,& so you may all other outward things; besides, because they have no more in them than a finite excellency, but that of heaven is infinite, and beyond comparison. Reas. 3. The first things in any kind are measures of all other things in the same kind, and not measured by any other: such is heaven, it measures all things, and every thing is more or less worth, as it conduceth to heaven. All outward things have their rule and measure, but heaven comes under no rule, under no rate; no price can bee made of it, no man can buy it too dear. Besides, if heaven were to be bought and sold, we are but in very ill case to make such a purchase. Indeed the Factors of Rome are very rich this way, they sell those sufferings and services of theirs for heaven. They put off their commodities at a high rate, and are not ashamed to demand heaven of God, for that which you would bee loathe to give a Lordship, or but a farm for. But Saint Paul, that knew better than any man what heaven was worth, speaks otherwise of the business, Rom. 8. I reckon, saith he, {αβγδ}, I cast it up all, and in my arithmetic, after I have computed the matter, I cannot but conclude, that all, not my services onely but sufferings too, from the cradle to the grave, are in no comparison worthy, no not so much as to be name the same day with the glory of heaven which shall be revealed. For, consider first what those things are that wee part with; things not worth the naming, of no moment at all: and yet perhaps wee may not lose them neither, if we carry it wisely; for the best way to retain and enjoy these things, is to tender and resign them up to God, as Abraham did his Isaac, and so received him again. The way for a man to find his life is to lose it, as our Saviour tells us. And there is the same reason of all other outward things, as appears in those Princes of Germany, that were content to sacrifice some their heads, and some others their dukedoms unto God, in the defence of the Gospel,( as it is observed concerning the houses of Saxony, and Brandenburg) they lost nothing by the bargain, but received the same again with advantage: But if a man should part with something for Gods kingdom, yet it is no loss to part with the worse for the better, to sell dross for gold, to exchange earthly and carnal friends and comforts for those that are heavenly. But say there were no exchange at all in present, yet heaven in reversion is far better than all the world in possession, there wee shall have all in better manner, in better measure, than here can possibly be had: eternal treasures for temporal, eternal comforts for those that are short and momentary: According to that of a Father, Abjice tectum, accipe coelum, part with a cottage and you shall have a kingdom, even Gods house for yours, Gods life for yours, yea Gods self for yours: for if we give ourselves to God, heel'e give himself to us, and then we cannot but bee happy: for the creatures happiness is ever more in his maker, than in himself: so that if you reckon up all, it will result to this, that though a man lay out never so much sweat, never so much pains, never so much travel to purchase heaven, he cannot but have a good bargain of it. You see( beloved how the point stands. use. 1. Now for Use: Is it so, that a man cannot buy heaven too deere; let it serve then for a word of Instruction to teach every one of us where to lay out our money. I doubt not, but I speak this day to some that are purchasers, lo here wee commend unto you the best purchase you can possibly make, the kingdom of heaven; labour to drive at that as a chief commodity. Our whole life here is nothing but a trading( as Parisiensis calleth it) onely let us play the wise Merchants in trading for the best commodities: We have all the advantages that can be to encourage us. In bargaining betwixt man and man, it is a thing greatly material with whom one deals. If we have to do with substantial, honest men that can make us a good title, and will stand to their bargain, wee will the sooner be drawn to deal with them, and to give the more; but if we have to do with shifting, sharking fellowes, that can pass over to us but a broken title, and make us no good assurance of what they sell, wee are more slow to deal with them, and will give the less. Now in this purchase of heaven wee need not fear ill dealing, for we have to do with God in this business; both the Father and the son agree together to make us a good estate: Esay 55. Ho, every one tbat thirsteth( saith the Father) come, buy and eat, yea come, buy wine and milk, &c. And so Revel. 3.18. I counsel thee to buy of me( saith the Son) gold tried in the fire, that thou mayst be rich, &c. therefore we need not doubt but dealing with such persons, we shalbe fairly dealt with. Again, in bargaining the price weighs much with us; if a man can have a good pennyworth of it, he will the sooner harken after it: behold here is a great bargain for you, the best things are best cheap, you are called upon to come and buy them without money and without price, Esay. 55.1. You may come to this market, and leave your purses at come, for you shall here have all things for nothing, &c. Thirdly, a man that lays out his money aims most at vendible commodities, that will soon off again. Now for this, there is nothing comparable to heavenly treasures and comforts, they are certainly the best things, which shall never be taken away, they will never hurt any man, they do him good and not evil all his dayes: All other things are weak and empty, they are no bread:( Why do ye lay out your money for that which is not bread? Esay. 55.2.) they do not satisfy the soul, there is no true strength or comfort to bee found in them, as there is in these; therefore come on to God, and make this purchase. Ob. Alas( may some say) what have we wherewithal to come before the Lord? what can wee do toward heaven? God sels not his commodities to the sons of men for nothing. Answ. It was a true speech of that Heathen man( and the Scripture makes it good) that God sells his commodities unto men for labour and walking. Ob. Yea but that's tedious. Answ. Yea but sweeten it then: Consider that all labour in every kind is tedious in itself, as if one travel but for these earthly things; nay there is pains to be taken even by those that traffic for hell, they compass the earth, &c. and shall we think much of a little pains for heaven? again, as the Merchant considereth not the storm and tempest he meets with by the way,( as Chrysostom discourseth of this point at large) but the gain he hopes to get in the end: And as the Fencer regards not the knocks he takes on his head or other parts, but hath an eye to the garland he hopes to win and wear: so must a Christian keep his eye still upon the recompense of reward, the crown of life, which Christ holds out, and will certainly set upon the head of him that overcometh: the remembrance of this will well qualify all the tediousness that lies in the way. Sweet pay smoothes a rough way. Ob. I, but this will not quit cost, for( whatever the end shall be) in the mean while, this brings no rest. Answ. Yes, all travel, especially in matters of Religion, tends to rest, the very means of attaining Gods kingdom carries comfort along with it; even sorrow itself, when it is set upon sin; for then it is placed upon its right object, and so becomes pleasant. Ob. Yea, but a man must part with something if he will have heaven. Answ. You must indeed part with your lusts, and corruptions, and that's a perilous matter; is it not? for a man to part with his disease, to lose that which will be his bane, his poison? Ob. Yea, but these are as dear unto us, as our right hands or eyes; wee know not how to miss them. Ans. Yea, but they should not be so dear to a wise man: howsoever, it is better for a man to go to heaven maimed and lame, than having all his lusts about him to bee turned into hell, where the worm dieth not, and the fire is not quench't. Ob. I, but a man that will have heaven must part with better things than his lusts; for he must lose his comforts, his credit, his living, and life and all. Answ. Lose his comforts must he? No such matter: A man can never come at true comfort till he bee in the way at least to heaven; for there is no peace to the wicked, and so consequently no joy: but the kingdom of heaven it is that consists in righteousness, and peace, Rom. 14. and joy in the holy Ghost. Onely the godly man hath his comforts changed from worse to better, from carnal to spiritual, and that is all he loseth. Ob. The same wee may say of profits. Oh say some, we shall be stripped of all, lose our wealth, money, &c. Answ. Not, unless it hang in your light to heaven, and if so, it should never grieve you to part with it. The Philosopher could cast away his money, when once he found it to be an hindrance to his study. The worldly man can be content to part with his money( as well as he loves it) upon a good bargain, for a further advantage. Why then should we be so loth to come off for heaven? Ob. Yea, but I must part with my credit too. Answ. Credit? with whom? onely with such, to whom honestas est dementia, as he said, such as account it greatest folly to live honestly. Ob. Yea, but I must part with my living and life. Answ True: Christ assures of that, you must have all with persecution, Mar. 9. persecution must be sauce to all. But what's all this to a crown? What will not a man bee content to do or suffer for a kingdom? especially for such a kingdom as heaven is, that answers all, recompenses all that we can lose for it. Therefore let me here speak unto you for heaven, as Caleb and joshuah to the people concerning the land of Canaan, Come, let us go up at once, and possess it, for it is a good land, a rich country. There is nothing wanting in it, that is either under heaven or above it; you need not fear the strength of the walls, or talenesse of the giants, onely set faith a work, and by it you shall be able to scale these walls, overcome all difficulties and discouragements? &c. therefore up, why linger ye here? lay hold upon eternal life, take this kingdom by violence, there is enough in heaven to countervail all our pains this way taken. You know what strange adventures some have put themselves to( as our Richard the third) for a Kingdom, they cared not how they dyed, so they might but reign for a while here on earth: What then should we refuse to undergo for the kingdom of heaven, where it shall never repent us of any thing that we have done; so overabundantly shall we be paid for any pains or cost laid out upon it? Therefore never stand upon it to cast perils, as to say there is a lion in the way, this or that danger to bee passed through,( which yet it may be wee shall never meet with) but set your faces toward the kingdom, and let the joys and comforts of the crown of glory drown all that noise, that these outward things make against it. use. 2. Is heaven so good a bargain whatsoever it stand us in? Let it serve to justify the course, and also to encourage the heart of every wise Merchant, of every faithful Christian, that lays out all his means and hopes on this so gainful bargain. Indeed to the carnall-minded, the righteous ways of God seem foolishness. Most men think heaven worth having, but they are loathe to go to the charge of it; rather than suffer one blast of reproach, or frown of disgrace for heaven, they will give up all, and befool those that will not comply with the times, and do as other men do, &c. But whether is the wise-man, he that gets heaven upon any terms, or he that lets slip this profitable bargain, because of such& such inconveniences, as they imagine to themselves? Let us join issue upon the point, and herein refer ourselves to bee tried by God and the country. As for God, he commonly calls piety wisdom, and wickedness folly, especially in the book of Proverbs, where the ungodly person hath in every Chapter almost the fool put upon him. And if wee consult with men, to see wherein they place wisdom, the whole nation of Philosophers tell us, that wisdom consists in these two things; first, in pitching upon the chiefest end, and the best means that lead thereunto: secondly, in a fit choice of things, as of evil and good, to choose the good, and of all good things to choose the best. This is wisdom in their learning. And if wee look abroad, It is the judgement of the word, that wisdom lies in making the best purchases, &c. then a man is wise to the world, when he knows how uti foro, to take in and put off commodities at the best hand. Now by all this it appears, that Religion is the best wisdom, when all is done: for it steares a man to the best end, it tends to happiness; it guides a man also to the best means for the attaining of this end, the work of God and godliness; it gives a true estimate of all things, leads a mary to the better part, that one thing necessary that shall never be taken from her, teacheth a man to bee a wise purchaser, to get into his hands the truest treasure, the most precious pearl, even the kingdom of heaven. And if this be folly, then it is true that religion befools a man, and that they onely are wise that meddle not therewith. But it is clean contrary: there cannot be a greater folly, then for men to lay out their estates upon trifles,( as all ungodly men do, that traffic onely for earthly& sinful commodities:) to prefer a counter before an angel, or a few cherry-stones before an inheritance. This is a mad match indeed, thus to part with the better for the worse, the precious for the vile. The ass prefers one thistle before a whole world, yea though all the world were turned into gold, his thistle would be of more esteem with him than a golden world. And such is the wisdom, or rather the madness of worldly men, they will lose themselves, part with their precious souls, with God, with Christ, with all, for a shred of that world, which if all of it were laid together, would not come near the worth of one soul. Religion teacheth a man to part with the worse for the better, with dross for gold; and what ill husbandry can there be in this? to part with light things, for those that are massy and substantial, temporary for eternal, earthly for heavenly. All earthly things are less than man, for they were made for man, and therefore they must needs be worse than he: On the other side, heavenly things are greater than man, for they perfect him, therefore it can bee no discretion to foregoe heavenly for earthly: grace is better than a mans estate, better than his liberty, better than his friends, means, life, &c. say he lose all these for grace, he is a great gainer by the bargain. Now if grace bee such a precious commodity, what must glory needs be, which is grace perfected, crwoned? Ob. Yea, but here is the indiscretion of it, that men cannot reconcile these two: may not a man have both earth, and heaven? Answ. Yes he may have both, when God gives them, but he cannot have them both as his treasure. A man can have no more treasures than souls, therefore our Saviour opposeth these the one to the other: Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal; but lay up for yourselves treasures in heaven, &c. Matth. 6.19, 20. And again, vers. 24. No man can serve two Masters,( they cannot be both his Masters) for either he will hate the one and love the other, or else he will hold to the one and despise the other. A man may have heaven and earth too, but then he must subordinate earth to heaven. again, a man may have heaven and earth both, but not without persecution: It is a ruled case, All that will be godly in Christ Iesus shall suffer persecution, in one kind or other, in one degree or other. A man would think that all these innocent and amiable graces aforementioned in the text should secure a Christian from persecution, but you see where our Saviour ends his discourse( and there must goodlines look to end) in persecution. Now therefore sith a man must needs part with one( earth or heaven) he cannot possibly have both as his treasure, or without persecution: Which is the wiser man, and who makes the better match, he that pitcheth upon earth and parts with heaven, or he that gets heaven though with the loss of earth? I report myself to the judgements of you all; and whilst you conclude, I proceed. use 3. Lastly, here's a word of comfort to every wise merchant, that hath lost any thing for the kingdom of heaven: he is a blessed man, and doth greatly gain, though perhaps to the world he seem a loser by the bargain. Onely look to these two points; first, that thy title to heaven be good: secondly, that thou take the comfort of it. look first, I say, that thy claim be good; and to secure this, let not any pains be thought too much: heaven will make a mends for all. And for this end, first, trace the several steps here set down by our Saviour. Begin with poverty of spirit, and so pass on by spiritual mourning to meekness, mercifulness, &c. This is the way to heaven, walk in it, and then you cannot but come to it in time. It may bee you may lose the sight of it for a while( as a passenger may of the City whereunto he is traveling) but if you hold on in the way, there is no danger of not finding it in the end. Secondly, make sure of Christ: for if the King be thine, the kingdom must needs be thine too. Therefore labour to become a new creature; for whosoever is in Christ is a new creature, saith the Apostle. See to it therefore that the nature of Christ be renewed in thee, and his image put upon thee; for if Christ be thine, heaven is thine. Yea thirdly, labour to enter now into heaven, lay hold upon eternal life, take possession of it in the first fruits thereof, the graces of the Spirit, adding to faith virtue, and to virtue knowledge, &c. 2. Pet. 1. For by these we have seisin given us of heaven, as it were by turf and twig. In short, let us walk as Citizens of heaven, have our conversation in heaven, lay up treasure there, &c. and so make sure of it to ourselves. And this once secured, let us in the second place enjoy the comfort of it against all opposition or discouragement. Here thou art fain to wrestle with thy corruptions, with the world, with thy friends, with the powers of darkness. Oh it is a terrible, harsh, hard matter for a man to deny himself in every thing, to cut off his own hand, to pluck out his right eye, &c. but against all this look up and see heaven open over thy head, and those unutterable comfors that there do abide thee. A man cannot buy hell too cheap; though he give never so little for it, yet still it is an hard bargain: as on the contrary, a man cannot buy heaven too dear, though he displease all, lose all; though he go halt and maimed, though he run through fire and water to it, he cannot overvalue grace and glory, he cannot do too much for them. Therefore oppose this to all hindrances: I am loth to lose my friends, to cross myself, &c. but it is for heaven: That answers all, pays for all; and when I come to heaven it will never repent me, &c. FINIS. The four and twentieth SERMON. MATTH. 5.11, 12. Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake. rejoice, and bee exceeding glad, for great is your reward in beaven: for so persecuted they the Prophets that were before you. WEe have traced our blessed Saviour through the steps of Christianity. Christianity begins in poverty of spirit, and ends in persecution. This persecution will never hurt a Christian, it is no prejudice to his happiness, the kingdom of heaven shall pay for all. Now our blessed Saviour descends from christians in general, to his disciples and ministers in particular. His disciples did personate both Christians and Preachers. They were now Students, nay Licentiats in Divinity. In the sixth of Luke, he sets them apart for the work of the ministry, and no sooner hath he called them to that work, but he presently summons them to suffer persecution. Wee will not stand now to break open the words in the several branches of them: That which at this time wee have to do, is to touch a little on two points. First, what measure the world usually deals out to Gods true Ministers. Secondly, how Gods Ministers must bear up themselves in this entertainment. For the first: Our Saviour speaks here as if Ministers were to expect all sorts of persecutions, and that from all sorts of people. For persons; Blessed saith he, are ye when[ Men] shall revile you, &c. that is, men of all sorts and conditions shall conspire in this work. And for persecutions, our Saviour himself casts them into these ranks, persecuting words, and persecuting actions,( when men shall revile you, and persecute you, ●nd say, &c.) unless under reviling we shall place gestures, as some do. For the order of the words, whether there be in them an allusion to a judiciary process,( as some Authors of good note will have it) or to such outrage rather as wrath doth minister weapons unto as occasion is given, it is not much material. Onely this, of these three words here used in the text, The first imports upbraiding, and twitting of others, and is the same with that, Iam. 1.5. Let him ask of God, who giveth unto all men liberally, and hitteth none in the teeth, either with their present defects, or former failings. The second word betokeneth a keen and eager pursuit of any other, whether by law or by the sword. The third, all manner of evil language, though never so false. All laid together, amounts to this much. Doctr. That the world ordinarily hath a keen edge against the true Prophets, and Ministers of Iesus Christ. No sooner is any man a true Minister, but he is half a Martyr: Therefore our Saviour gives his Disciples here their orders with one hand, and their weapons with the other, luke. 6. He calls upon them both at once for preaching and persecution: for these two are twins, and go ever together. Hence it is, that when he sent forth the twelve to preach; and likewise in another expedition, when he sent forth the seventy, he tells them of persecution. Behold I sand you forth as sheep in the midst of wolves, &c. but beware of men, for they will deliver you up to the councils, and scourge you in their Synagogues, &c. Matth. 10.16, 17. Come to particular persons, and to begin with Peter; Simon son of jonas, saith our Saviour, when thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: The time was when thou couldst have done thus, but now the case is altered, thou art a Preacher, Peter, and therefore now, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldst not. joh. 21.18. The like wee may see of Paul, Act. 9.15, 16. he is a chosen vessel unto me, saith the Lord there to Ananias, to bear my name before the Gentiles, and Kings, and the children of Israel: for I will show him how great things he must suffer for my names sake: Preaching Christs name, and suffering for it, do go ever together lightly: Hence is that charge given to the Prophets, jeremy and Ezechiel, Gird up thy loins and speak, be not afraid, lest I confounded thee before them; They shall fight against thee, but chey shall not prevail, &c. And again, Though briars and thorns be against thee, and thou dost dwell among scorpions, be not afraid of their words, &c. jer. 1.17, 19. Ezek. 2.6. But what need we produce more instances? let us but consult common experience, and wee shall find it so. You know how it fared of old with Gods faithful Messengers: Behold, saith Isay, I and the children whom thou hast given me, are for signs and for wonders in Israel. jeremy became a by-word, Ezechiel a proverb, Daniel was counted no better than a traitor and rebel against his Prince. And, to put an end to a long induction of particulars, Which of the Prophets( saith S. Stephen, to those stiffnecked Iewes, Act. 7.) have not your Fathers persecuted? and tbey have slain them which shewed before of the coming of the just. One, of whom you have been now the betrayers and murtherers: Thus it fared with the Prophets of old: Come down lower to the middle times between the Prophets and Apostles, there fell in two Preachers beyond all exception, John Baptist and our Saviour: neither of them gave content; the one was too stern and austere, the other was too pliant and sociable; neither of them could please. Come down from hence to the Apostles times, these were in the hardest condition of all, most contemned, and most dis-respected of all men, 1. Cor. 4. I think, saith Saint Paul, that God hath set forth us the Apostles last, as the fag end, and outcast of all the rest, as it were appointed to death: for we are made a spectacle unto the world, and to Angels, and to men. Even to this present, wee both hunger and thirst, and are naked, and are buffeted, &c. Come lower to the primitive times; and where shall a man find the Orthodox Bishops, but at the bar, or upon the rack, or in prison? &c. traduced, proscribed, exiled, all manner of hard measure meted unto them; after this, invaded first by heathenism, then by arianism, then by donatism, then by pelagianism, and last of all by antichristianism: So true is that of Luther, It is not possible for a man to be a true Preacher of Gods word, and not be persecuted. And it flows from these causes; first, from God; secondly, from the World; and thirdly, from Satan. Reas. 1. First, it pleaseth God for excellent good ends and purposes, to try and exercise his most faithful servants his Ministers, who have in them too much pride, too much self-love, too much passion, worldliness, &c. This God seeth, that they need refining, and therefore he will breath them, and exercise them, lest they should bee exalted above measure with the abundance of revelations; he will turn some messenger of satan loose upon them, as he did upon Paul; who being in danger of being puffed up upon his being rapt into heaven, God sets one to welcome him to earth again, a prick in the flesh, a messenger of Satan, &c. Thus Gods Ministers do but stand in need of persecution, their graces must be tried and exercised. Reas. 2. But there is another Reason of this, and that is from the World, betwixt which and the Ministry there is an utter antipathy; for the Ministry is divine and holy: the World and it can no better agree than light and darkness, fire and water: Hence the difference, hence the opposition, hence the fight; because the Word detects, disgraceth, and opposeth the sins wherein the World walloweth. The Ministry stands in the light of the World, hinders that men cannot sin with that freedom they otherwise would: hence the quarrel. I have given them thy word, saith Christ in his prayer to his Father, joh. 17.14. and then presently follows, and the world hath hated them: they have a word, a message in their mouths against all sin, therefore doth the world oppose them. Reas. 3. Thirdly, it is of satan that Gods Ministers are so persecuted, for he knows if the shepherd be smitten, the sheep must needs be scattered; if he can take off the captain, the army will soon be routed; if the stars be once pulled down from heaven, his kingdom( which consists in the deeds of darkness) will thereupon be advanced. Hence it is, that as the King of Syria commanded to fight neither against small nor great, but against the King of Israel; so he bends all his forces against these Captaines of the Lords hosts: hence it is, that so many imputations, so many aspersions, so many indignities are cast and heap't upon faithful Preachers. You see then, that whether you look to God, or to the World, or lastly to the devil, Christs true Ministers cannot want persecution. We will stand no longer on proof of the point. use. For use hereof, it serves two ways; and first, take notice of the vile corruption of our nature, in that we be carried with such secret spleen, and bear such an edge against Gods holy Ordinance; wherein we may see, first, our weakness; secondly, our wickedness. First, what greater weakness can there be than this, to love flattering rather than plain-dealing? this is mere childishness. Chide a child for his faults, and he thinks you hate him presently, he counts you his enemy: but let him alone, and humour him a while, and you shall bee his friend, you may have the heart out of his body, or whatsoever you will: And thus childish do men show themselves, for most part: wee love those that will stroke us, such as will keep aloof, and never come home to us to show us our ill estate: Hence is it that the Devils daubers, that daub with untempered mortar, as the Prophet speaks, the Devils Upholsters( as one calls them) that sow pillows under mens elbows, are magnified and applauded of the world, when as in the mean while Gods faithful Messengers, that deal plainly and mercifully with mens souls, to draw them out of their sins, are disesteemed, and vilified: hence is it, that every fiddler, every Tapster, every jester, every claw-back, that can humour men& smooth them up, shall be accepted, and made welcome into their company. And on the other side, he that deals faithfully with mens souls shall be traduced, and disrespected of every body. Now what a weakness is this in men, to make no difference of friends and foes, to their utter ruin and destruction? And yet this is it wee are all subject to: Hence every true Paul is forced to cry out, that the more he loves, the less he is beloved; and that he is held an enemy because he speaks the truth; as on the contrary, false Prophets though they deceive and guile men of their souls, yet they are received and applauded: this is weakness in grain, in the very height of it. But is that all? Take notice herein, as of your weakness, so secondly of your wickedness, that we should make things amiable the object of our greatest hatred, even fidelity and plain-dealing in our Ministers, that we should thus fall in with our diseases; and instead of falling out with our sins, should fall foul on our Physicians: whence is this strange wickedness? Would you know the true cause? It is that antipathy and contrariancie( wee spake of before) that is between this divine Ordinance, and mans sinful nature: for otherwise, what is there in a Minister, but that he may pass as well as another man; whether we consider him in natural respects; he may be as near& deere unto us every way as another: or if you take him in civill respects; he is lightly as affable as others, as well bread, as courteous and sociable, as good a companion as another: Or lastly, if you consider him in religious respects; take him one way, he may be the object of your pitty and love, as he is a man subject to like passions, &c. or take him another way, he is the object of your respect, as he is the Ambassador of Christ. What is the reason then there is no better accordance between him and the world, but from the Ordinance, which is divine and spiritual? but wee are carnal and sensual, hence the difference. The work of the Ministry is to show men their sins, to pull them out of hell, to bring them to heaven; but wretched men would not be happy, I mean it, in Gods way they would not, and by the use of Gods means. Now because Ministers would make men of unholy, holy; of wicked, righteous: hence is it that they fall out with the Ordinance. This is wickedness in an high degree; and yet it is in all of us naturally to bear an aching tooth to Gods faithful Ministers; let us see it and be humbled for this crookedness of our natures. Secondly, for such as have an itching desire to be meddling with Gods Ministers, let them be exhorted to take heed of pleasing themselves in rubbing this itch, lest it smart and bleed to their death, and undoing. A Minister that comes to us in Christs name should be respected for his message, whether he come as an Ambassador of peace, or as an Herald of war, in either quality he is privileged. Secondly, for his Masters sake, his commission is sealed in heaven, he is come out from God. Thirdly, in respect of that relation he bears to God, who hath undertaken his protection, owns him, and gives it in charge, Touch not mine annoynted, and do my Prophets no harm; and hath threatened to strike through the loins of all them that meddle with his Levites, Deut. 33. wherefore if any of you have a stitch against a Minister as a Minister, my counsel unto you is that of Pilates wife to her husband, Have nothing to do with that just man: but rather if you have any way wronged him, in his name, in his estate, &c. let the same course be taken by us that the Lord commends to Abimelech, Make restitution, for he is a Prophet, and he shall pray for you, and you shall prosper. This is the way to bring Gods blessing upon yourselves and yours. And for the time to come take heed how you traduce or malign any true Minister of Christ, take heed how you lift up a persecuting hand or a persecuting tongue against any such, yea or a persecuting ear either: Receive not a report against an Elder, saith the Apostle, under two or three witnesses: for if to be accused were enough to make a man guilty, Christ himself should not have been innocent. Who knows not what strange reports were raised, what tales were brought up against the Christian Bishops of old? What heinous things were charged upon Christ himself in both the Courts, the civill Court and the ecclesiastical Court? wherefore, when accusations of this kind are brought unto you, learn, if not to stop both ears, as that good Emperour Constantine did, yet at least to reserve one for the accused party, till you have heard them both. For certainly as that Nobleman accused of tteason said for himself, It was not the Baron, Vid. Camd. in Bedfordshire. but the Baronry that was the traitor; so for most part, it is not so much the man they smite at, as the living, the glebe, the Ordinance of God wherewith they are entrusted. It is easy to pretend a thousand things, but take heed of that secret itch that is in many this way, to be tampering and meddling with Ministers because Ministers. use. But let me say something here to those of mine own coat: for the main weight of this business lies on the Clergy. You see your calling, you see your condition; you are sent out into the world as sheep amongst wolves, fight you must( it will hardly be avoided;) therefore resolve upon it, either to decline the stroke, or receive the shock. For the first, Christ gives you two prescriptions, Be wise, saith he, as Serpents, and innocent as Doves. wisdom and Innocency are the best means a man can use to keep his peace. First therefore that Dove-like spirit that restend upon Christ, must rest also upon us: sinless wee cannot be, blameless we must be. And although there be a latitude which must be yielded to human frailty, yet wee must not swerve too much from the line on either hand, but strive to hold that {αβγδ} that Nazianzen speaks of: walk as those that tread upon ropes, wondrous even and upright, without warping or swerving on either hand. Secondly for our wisdom, it hath a threefold prospect: First, toward our Master Christ: get under his protection, and live as his chaplains in Ordinary, study him, preach him, represent him, personate him, think what he would say if he were to speak in this place, in your parish. In a word, you must comply with him, depend upon him, and then he will bear you out in all your pressures. Secondly, toward ourselves, and so it shall be our wisdom to hold together; for our strength and safety lieth in unity. If we be divided in our hands and tongues as those builders of Babel were( when one called for stones, they brought him mortar, &c. one laid a ston in the building, and another pulled it up) a Babel shall sooner arise hereof than a jerusalem; therefore harken to our Saviour, and sit down by his words, Have salt among yourselves, and be at peace one with another. Mar. 9. Thirdly, toward the world; and here the chiefest point of our wisdom is to bee shewed, that sith the world is so captious, and so ready to pick a quarrel with us, therefore it must be our care to foresee as much as possible,& to forestall all their exceptions. Now what it is that they most except against in us, may be best seen in our Saviour Christ. In the second of mark, and other places of the Gospel, they tax our Saviour for four things especially: First for his person, secondly for his doctrine, thirdly for his disciples, and those of his household, fourthly for his company. For his person, first, he must be more than a man that gives content to the world. Our Saviour himself could not, they twit him now with his birth, now with his parentage, now with his person, yea they look round about him, and spy what they may carp at; all his parts, both natural and moral do come under their examination and censure. And even thus will the world deal with the Ministers of Christ, they shall be pried and searched into every whit of them, from top to to, as wee say, if any thing may bee found that may come under their censure. The course therefore here is that of Paul to Timothy, first, Take heed to thyself, and to doctrine, that is, look to thy words, look to thy actions, say nothing, do nothing unworthy of your place. Secondly supply natural defects with spiritual endowments, Let no man despise thy youth, saith he. Wee may say the same in another case, Let no man despise thine age, thy blindness, thy deafness, or any other natural defect in thee. Why? but is this in our power, may some say, whether others shall despise or not? Yes, saith the Apostle: for, be thou an example to them in word, in conversation, in charity, in spirit, in faith, in purity; and this is the way to prevent all contempt, namely, if we set them a good pattern, a good copy in all our behaviour. Secondly, they cavilled at our Saviours doctrine, still they questioned his points, as well as his person. And so it will bee with Preachers of Christs word, it will be inquired into, what schollers they are? what degree of schools they have taken? what learning is in them? what sufficiency of parts,& c.? Now for this, we shall well enough take off ourselves here, by giving attendance to reading, to exhortation, and doctrine; betaking ourselves first to study, and then to teach: first wee must learn, and then teach others what wee have learned. Preaching without reading is but a venting of our own windy conceit; as on the other side, reading without preaching is but a miserly hoarding up from others that which we have learned. Where should a Minister die rather than in the Pulpit? where should he rather be butted than in his study? Ministers are nurses, and such they should show themselves. A nurse, you know, doth first feed herself, and then feeds her young; so should wee first digest our reading and learning, and then draw out, and impart it to others. That which is most native will take best, and is most desired of our hearers; as it fares with a child, who desires not to have his milk sugared, but likes it best as it comes from the breast, without any mixture: So when a Minister speaks the native truth without all affectation, when he speaks out of his own heart, so that the hearers see plainness and honesty in the speech; this commends him most to the hearer, and sets a price upon all his labours. Whereas on the other side, let him trim and starch a speech never so neately, if either he shall preach himself, or else confute himself by his own practise, he shall but render himself suspected and despicable when all is done. This was Pauls glory, 2. Cor. 1.13. You shall read no other thing in me( saith he) than what I writ: and this is a Ministers; when his heart is seen in what he writes, his heart is heard in what he speaks, &c. then though his matter bee never so plain and ordinary, it will pass and be accepted. Therefore if wee would preach to purpose, we must bring our hearts as well as our heads into the Pulpit, preach the word( as Peter bids) and preach it as the word, and preach it fully; look to thy ministry, Archippus, which thou hast received in the Lord, that thou fulfil it: unless a mans hands preach, his hair preach, his feet preach, &c. as well as his tongue, little good will follow, he shall but do and undo, As it is said of Aeneas silvius( afterwards called Pope pus Secundus) that what silvius did, pus undid: so such a one shall but undo at home what he did at Church, whose conversation and doctrine go not all one way; whose life doth not preach as well as his tongue. Their third exception against our Saviour was about his disciples( who were his household Chapleines as it were) that they did this and that which was not according to the ordinances of the Elders, &c. Wee may not draw disciples after us, or make a side as the Corinthians, who would bee some of Paul, some of Apollo, some of Cephas, and some of Christ; but a household we may have, as had our Saviour: and for these we are liable to exception. doubtless it is not for nought, that Saint Paul in two of his Epistles writes an economic for Ministers, teacheth them how to govern their houses, how to order their wives, their children, and the rest that depend upon them. Herein he yields but to necessity; for all those flaws and faults that are found in our wives, children, or servants, are laid in our dish, put upon our account, and beaten upon our backs. Therefore let us learn every one to watch at his own door( if wee would shun the worlds censures) and often think of that hundred and first psalm, I will behave myself wisely( saith David there) in a perfect way, till thou come unto me; I will walk within my house with a perfect heart: that so, as Bernard advised a great Clergy man, we may either find or make our families good. Lastly( for he was no rich man) they excepted against our Saviour Christ for his company: Why, said they, doth your Master sort himself with publicans and sinners? And this was a main objection indeed, if he had conversed with such any otherwise than in the nature of a physician, to do a cure upon their souls. It is a question that a Minister should often put to himself, as the Lord did to the Prophet, What dost thou here Elias? So, what business have I here in this Market? in this Faire? in this Tavern& c? this is not to be with Paul, nor with Austin neither. It well becomes a Minister to show himself wise this way, and to have a special respect to his company: And then if he study well, and preach well, and live well, and look well to his household and to his company, certainly he shall break the teeth of many exceptions that the world now commonly makes against the Ministers of Christ. But what? will wisdom and innocency serve the turn then? is there, besides these, no need of patience? Yes verily: let a man bee as wise and innocent as Christ was, he shall find good use of his patience. In truth, my brethren, we had need to be made all of patience, so often shall wee bee affronted, and so much too on every hand. Wee'll not trouble you with the language of Amsterdam, false Prophets, stigmatiques of the beast, creatures of Antichrist, temporarizers, &c. Nor yet with that of Rome, Tinkers, Tapsters, Harding aliique. fiddlers, cobblers, attorneys, Cannelrakers. It were well with many a Minister if he did not hear ill from his own natural and spiritual kindred: ye shall be hated, saith our Saviour, not onely of some few, but of all the world for my names sake. The comfort of it is, that it is for Christs sake we suffer such things. He seeth it, and he will reward it. What matters it therefore, though we be accounted the arrant'st dunses in a country, the worst in all the parish, the refuse and overpowering of all things for Christ? do but have a little patience, and he that shall come will come, and he will not come empty-handed neither; but bring his reward with him, which is the next thing in the text. rejoice and be exceeding glad, for great is your reward in heaven. Doctr. Take notice hence, where Gods Ministers must look for their reward; not here but in heaven. Here is the place of work, there of wages; here is their seed-time, there the harvest; here they must look to fight, there to receive their Crownes. Thus it was with our Saviour Christ, Esay. 49.5. Then I said, I have laboured in vain, I have spent my strength for nought and in vain, yet surely my judgement is with the Lord, and my reward with my God. And again, Though Israel be not gathered, yet I shall be glorious in the eyes of the Lord, and my God shall be my strength. And this we may also see, Matth. 18. at the later end: Behold, saith Peter, wee have forsaken all and followed thee, what shall wee have therefore? Little enough, I'll warrant you, for the present: but in that day when the son of man shall sit on the throne of his glory,( and till then the matter is rejourn'd) ye also which have followed me in the resurrection shall sit upon twelve thrones, judging the twelve tribes of Israel. I know whom I have trusted, saith Paul, and from henceforth there is laid up for me a crown of righteousness,( it is laid up, and not yet given him) 〈◇〉 the last day, when the righteous judge shall give it, &c. Reas. 1. It must bee in heaven or no where that ministers shall be rewarded. For the world, first, cannot recompense them; secondly, will not do it. It cannot first, for it hath nothing worthy enough to be reward for a Minister: though others may be better men than we, yet they have not better commodities than we. If wee sow unto you, saith the Apostle, our spirituals, is it so great a matter that we reap your temporals? Ministers recover men of their spiritual diseases, so that they owe them even their selves also, as Paul said to Philemon: In a word, they win souls; and what can a man give in exchange for his soul? If the Heathen man could say, No man can make a sufficient requital to God, to his Father, to his tutor that teacheth him human learning; what doth he not owe to his Minister that instructs him in the mystery of Christ? Reas. 2. Men, as they cannot recompense Ministers if they would, so they have no great mind unto it, unless it be one or two here or there that are called out of the world by Gods special grace. Mens souls are good cheap with the most, nothing worth. He that can heal a sore, cure a disease, set a bone or the like, shall, be well paid for his pains, and have many a thank; but Ministers are held Physitians of no value, little set by. If any one can tell us of a good crop, of a good purchase, we lend both our ears to such a bargain, and ●ere is twenty pieces or so for your pains, and I'll owe you a good turn besides: but heaven is scarce worth thankes: If we may have it without any pains or without any cost, we like well of it, but else we give it up as a hard bargain; and they that offer it are not worth looking after. So that it is well with Ministers, that God hath kept the Law in his own hand; for such is the course of the world, that every common servant, every herd and heyward, every one that can dress a horse or drench a cow, shall bee thought a more necessary man than a minister. use. 1. The use of this point concerns ministers chiefly; and yet let me speak one word by the way( for all the hast) to you hearers. You must bee told, that though our chief pay be reserved till another world; yet this is no discharge to you, as if you should therefore put off all the business to God, and think it enough for you to say to such as labour in the Word and Doctrine, God reward you, I'll pray for you, &c. 'tis true, wee must look to our Master in heaven for wages, as other servants must, but what is this to Masters? doth this discharge them? no, saith the Apostle, with good will doing service as to the Lord, and not as to men, knowing that whatsoever good any man doth, the same shall he receive of the Lord: You Masters must also give unto your servants that which is just and equal, &c. And so it is here: though we ministers have a master in heaven to reward us for any work we do this way, yet there must bee an equality observed also on your part: And as the minister must sweat for you, study for you, feed your souls; so must you sweat for him, labour for him, and provide for his body, &c. there must be a mutual interchange of all good offices this way one to another. It is true too, that the main is reserved to another world, but yet there must necessary be some salary, some stipend and allowance made them for the present. he that dresseth the Vineyard, is fed of the Vineyard. He that ploughs up the field, is fed of the fruit of the field in the interim, though the main crop be not yet ready. Who goeth a war-fare at any time on his own char? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? The wages is due unto us here, though the crown be behind. I know the question is moved, whether the ministers maintenance be not a matter of alms, and merely arbitrary? and some good authors are mis-alledged to prove it, as wickliff and others, falsely. But our Saviour hath already determined the point; The workman, saith he, is worthy of his hire; it is as due to Gods ministers as wages to a labourer. Another question is made( I know) about the proportion, and quota pars, what and how much they shall have, and whether or no the tenth bee due? But it is certain, that as they that minister about holy things, lived of the things of the Temple; and they which waited at the Altar, lived at the Altar, so hath the Lord ordained, that they which preach the Gospel should live of the Gospel. 1. Cor. 9.13, 14. What though he hath means of his own otherways? that's not to the purpose; public duties require public charges: who goes to war( though rich) at his own charge? Therefore you are not to think it enough to give them the hearing; or that you have done all, when you give them that which you cannot hold from them, that which custom and prescription affords. Know and understand that God hath ratified no such custom that ministers should bee starved, but wills that they should live, and live comfortably, and receive all good encouragement in their studies, &c. use. 2. Our second use must be to Ministers, and first, to such as do intend the ministry; secondly, to such as are already entred into it. For the first, they must bee exhorted wisely to cast up their accounts, and not to think to enter into the ministry as into a monastery or place of ease and repose, or to help their maintenance, not elsewhere to be had: He that desires a bishopric( saith the Apostle) desires a worthy work; a work unsupportable, Chrysost. a work formidable to the very Angels, and such as will make the back of a very Paul to crack again. He that will be a Minister, he must be in labours more abundant, in prisons more frequent, in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, &c. He must bear every mans burden, expose himself to every mans envy, &c. believe it, the ministry is a work of works: Therefore you that intend it, bee advised to sit down first, and cast up the costs of it, whether you shall be able to go through with it. Consider well of the matter, before you put hand to this plough, before you put out to this sea, lest you give up to your shane, or go on to your sorrow. ask yourselves the question, whether you can bee content to tarry for preferment till heaven fall to you? Can you folfow naked Christ in a naked manner? &c. Nudi nudum, as jerom speaks; Will you leave all other things to bee fishers of men? Otherwise if you use the ministry onely as a stirrup to help you up into the saddle of promotion, and serve your base ends upon so high an Ordinance, you shall but bring shane and contempt upon your person and place, besides the punishment you are justly to expect from God. Therefore in stead of that question of the most, How shall I compass this preferment or that? How shall I grow great in the world? &c. Say you, How shall I do to get more learning, to take more pains, to be in prison, to suffer any manner of hardship, and the like? How shall I get to be more patient, more wise, more meek? &c. that I may be able to bear the contempt, scorns, hard censures of the world? I have learned, saith the Apostle, in whatsoever state I am, therewith to be content; I know both how to be abased, and I know how to abound: every where, and in all things I am instructed, both to be full, and to be hungry, both to abound, and to suffer need. Phil. 4. This is the lesson Saint Paul had taken out, and he had conned it well: And this is that he commends to his son Timothy, Watch thou in all things, saith he, suffer hardship, study soldiery, this is to do the work of an Evangelist, this is to make full proof of thy ministry, 2. Tim. 4.5. He must not study his own ease, but look to the work that looks toward the Ministry; it is a work of works, as well as an art of arts, as Greg. speaks. Secondly, for such as are already entred into it, here's a word of comfort; What ever your usage or entertainment bee in the world, look through all into the rewad above. What if men revile us, what if wee hear ill when wee deserve well, and wee meet with a great deal of discouragement? Yea, what if they persecute us, and say all manner of evil against us falsely for Christs sake, Yet rejoice in all this, and be exceeding glad, for great is your reward in heaven: For so persecuted they the Prophets that were before you. So, did I say? nay much worse measure did they meet with, than ever wee have done: They were whipped, they were stock't, racked, imprisoned, beheaded, &c. and so are not wee. Therefore if wee yet speed better than our betters before us, we have cause to be patient, and to bless God we scape so well. Ob. Yea, but it is from mine own that I receive these discouragements, if it were from strangers I could the better bear it: but when it comes from them that I have prayed for, studied for, &c. this goes near. Sol. For answer to this, our Saviour hath told us, That a Prophet hath less honour no where, than among his own. The Prophet of Anathoth, at Anathoth found hardest measure of all. And this is the lot of all Gods Prophets: there is no minister of Christ, but if he deal faithfully in his place, he doth ordinarily procure himself displeasure from his own people. Ob. Oh, but if I suffered these things from those onely that are wicked and nought, it would never grieve me so much: but here is my trouble, that even the godly, and such as seem to have a love to the Word, do slight and despise me: and how then? Sol. How then? Why look up to Christ, and think of another time, another place, another manner of pay than here you meet with any; Great is your reward in heaven. Why should we trouble ourselves with what men think or do unto us? The wicked, they look upon Gods ministers as so many pests or plagues of the world( wee have found this botch perverting the people, saith Tertullus of Paul.) And those that are good among men, they cannot judge of our labours, they know not the pains and cares of our place, they understand not what it is to bear the burden of a charge of souls, to break our sleep, yea to break our brains for their sakes: They think it a fine matter to see a man in a Pulpit, to stand and talk over the people for an hour together, &c. they see not in what fear, in what care, and with how many temptations wee stand in this place, &c. Therefore let us never trouble ourselves with men that know nothing of all this, but look to him that doth know perfectly how it is with us; according as he tells the Angels of the Churches, Rev. 2. and 3. I know thy works, and thy labour, and thy patience, &c. he knows all, and takes notice of all; therefore pass not what men judge of you, but look higher. What though thou art little respected here? what though many a shaveling hedge-priest is better set by? what though after you have spent your time, and your patrimony( two or three hundred pound it may be) for learnings sake to fit you for the ministry, a small means shall bee thought too much for you? what though you bee held to so straite allowance that you cannot keep a table as many a tailor or tapster doth? cannot give your children a portion, as many an inferior tradesman can? look up amidst all this, and see above another Master, another day, another life, another payment. Here is the wisdom, the patience, the strength of a Preacher. Were it not for this, wee were of all men most miserable, and most foolish to enter into this calling; of which we may truly say, as that King did of his crown, That if a man knew but the weight of it, and the cares that come along with it, he would not hold it worth taking up in the street. But consider, that great is your reward in heaven, and that shall pay for all. Never whine, never complain till Christ comes; if he pay you not to the full for every hour spent in his work, for every indignity born for his sake; if he make you not amends for every word you have spoken in his name, yea for every drop of blood, nay for every drop of sweat, nay for every drop of ink you have spent in his service, then complain, then take exceptions. But in the mean, bless God that hath made for you so good provision, and bless the present government, under which you enjoy any encouragement and maintenance, over and besides that great harvest, that crown that abides us hereafter, when they that win souls shall shine as the stars in the Firmament. FINIS.