THE NATURE AND PRINCIPLES OF LOVE, As the END of the Commandment.  
Declared in some of the last Sermons OF Mr. Joseph Caryl: With an Epistle prefixed by John Owen, D. D.  
London, Printed, and are to be sold by John Hancock, Senior and Junior, at the Sign of the Three Bibles in Popes-head-Alley in Cornhill. 1673.   

THE EPISTLE TO THE READER.  
Christian Reader,  
THese Sermons were preached by the Reverend Author of them a little while before his Entrance into Rest. I cannot learn that the occasions of them were extraordinary, or that he had any design in them beyond that which accompanied the ordinary course of his Ministry; muc●less a purpose to publish them, a● conceiving them either more useful or more needful, or more laboured than the rest of his constant and frequent Exercises in the same kind. Neither did he leave any such Copy of them as might be helpful towards such an end. But they were taken from his mouth by the diligence of a Dexterous Hand, who at first designed nothing but his own use and edification by them; until observing how soon after the preaching of them, God was pleased to call him off from his Painful Labour in his Vineyard, and so to cut short all expectations of farther administrations of Truth and Grace, by the Trust and Dispensation committed unto him; he resolved to make them public, for the good and benefits of others. And as herein he followed his own Inclination and Judgement; So if any thing be found in these Discourses as to Phrase of Speech, or manner of Expression, not answering that Accuracy, which this Author was known to have used in all his Writings published by himself; he alone must bear the blame of it, from them who think such defects blame worthy. These things I could not but acquaint the Reader withal, that he may look for no more in these Sermons, but what he might have found in the Constant Ministry of the Reverend Author. But yet I must say, upon their perusal, that take them under the Circumstances mentioned, they give no ill or disadvantageous Account of the Ordinary Labours and Endeavours of this Eminent Minister of the Gospel. Thus did Mr. Caryl use to preach, sometimes twice, sometimes thrice in the Week, always showing himself a Workman that needed not to be ashamed. And if I mistake not; whoever shall consider these Sermons with Sobriety, Candour and Judgement, as part of his Constant Labours, will readily acknowledge, what rich and excellent Talents he was entrusted with, and how the great Reputation which his Ministry had for so many years in the Church of God, was no way undeserved. For my Accession to this Work in a Prefatory Discourse, it arose merely from the importunity of the Publisher and Bookseller, as they both well know, and will acknowledge; wherein I see nothing myself of use or advantage, but only that I may tender satisfaction to the Reader, that he is not Imposed upon by any Spurious Offspring fathered on so great and worthy a Name. Somewhat also I was inclined unto a Compliance with their desires, that I might make use of this Advantage a little, to declare, How I have been Treated by others in things of this Nature. Not long since came forth some Sermons of a Worthy Person now also at rest with God, with an Epistle prefixed unto them, whereunto some Letters of my Name were subscribed. This occasioned a Person at that time (for I hope he is since grown wiser) designing a Reputation in Buffonery, to publish a Reviling Letter to me, or against me about that Epistle, which I wrote no more than he did himself; nor do believe had known to this day, either of Book or Epistle, had I not heard of it from him, and some other like minded with him. But he seemed to have had a design, towards whose accomplishments, that practice was judged necessary. Lately also, the Importunate Solicitations of a Bookseller prevailed with me to write a short Epistle to an English Concordance which he had newly published; and no sooner had I done it, but in the Catalogue of Books Printed the last Term, the Concordance itself is Represented as Completed, Finished, and Published by me, who never added nor altered one word or syllable to it, nor in it. And having now thus far diverted from the present Occasion, I shall crave leave of the Reader, to proceed a little further in an Account of one or two other Disingenuities of the like kind, taken out from a numberless heap of impudent Untruths and Calumnies. Among those many false and fierce Accusations which one of Late hath stuffed his Scandalous Writings withal, there is none which seems more Accommodated to his purpose, than my Composing or Subscribing a Paper published about the Year 1658. containing the proposals and desires of the Subscribers with respect to public affairs. This Paper the man lighting on, supposing he had obtained a mighty Advantage by finding the Letters of my Name, or my Name itself set unto it, he rageth, and challengeth, and Triumpheth in somewhat a peculiar manner, though that be difficult for him to do. Yet all this while I have just reason to believe, that he knew the Paper was none of mine, that indeed I had no concernment in it; for as the things contained in it were directly contrary to my known and avowed Principles both then and now: So it was always notoriously known, that it was another Person who without any forgery could use that Name, whose subscription it was, as will be acknowledged by the survivors of the Subscribers. I confess when the Paper itself was first brought to me (as it was by a Learned Person now in the University of Oxford) I expressed some Indignation against it; as supposing that I had been then dealt withal, as I have been of late, by putting my Name unto what I was no way concerned in. But quickly hearing that he who had subscribed that Name, had right so to do; it being his own as well as mine, (though I find since also that there was in it, some intention to deceive) I gave neither him nor myself any trouble about it. In like manner the same Author affirms, that some Persons at their return from their Conquest at Ireland, were made Doctors at Oxford by J. O. whereas one of the Persons mentioned, never came out of Ireland; and the other never came to Oxford after his return; but had indeed with another person that Ceremony of Respect showed unto him sometime before in that University, not by J. O. but by E. R. now Lord Bishop of Norwich. But I crave the Readers pardon for this diversion especially, having turned aside into a dirty Rode, wherein there is not any thing of Christian Sobriety, or common Ingenuity from first to last to be found. Yet what Violences have been offered unto the Sacred Truths of the Gospel in Important Articles of Faith, and other things scandalous to Christian Religion, will in another way be called to an Account, as some of them have been already; whereunto a Return may be expected of raging and bestial Calumnies, and no other. Here I shall not farther Indispose the Reader unto the serious perusal and Improvement of the ensuing Spiritual Discourses, wherein there is more Worth and Use, more that will turn unto a Refreshing Account at the last day, than in a thousand Clamorous Contests managed with Pride and Passion, what ever pretences they may be gilded withal.  
That he who ministered this seed to the Sour, would multiply the seed sown, and give it an Increase in the fruits of Righteousness among them that through his Providence shall be made partakers of it, is the Prayer of  
Thy Servant in the Work of the Gospel, John Owen.   
1 TIM. 1. 5. Now the end of the Commandment is Charity, out of a pure heart, and of a good Conscience, and of Faith unfeigned. 
THE holy Apostle St. Paul, as appears in the beginning of the Chapter and Epistle, finds some at Ephesus, who troubled the Church with needless, and with fruitless Doctrine; and therefore if you consult the third and fourth Verses of this Chapter, you will find he besought Timothy to abide at Ephesus, when he went into Macedonia, that he might charge some, that they teach no other Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Teach Doctrines contrary to what he had taught; or Doctrines contrary to the General Tenor of the Gospel. Such Teachers he calls accursed, Gal. 1. 8.  
He would have him warn them at the fourth Verse, Not to give heed to Fables, and endless Genealogies, which minister questions, rather than godly edifying, which is in Faith. Timothy was besought by St. Paul, to give this charge to, and concerning the Teachers at Ephesus.  
And because those Fabulists and Genealogists, were great pretenders to the Law, therefore the Apotle tells them, That the Law leads to the embracing of one another in love; not to the embroiling of one another in needless questions, or in the venting of them: and this he speaks in the Verse now Read, The end of the Commandment is Charity out of a pure heart, and of a good Conscience, and of Faith unfeigned. In which words we have two things.  
First, An Assertion laid down.  
Secondly, We have a limitation to the Assertion.  
The Assertion is laid down in the beginning of the Verse, The end of the Commandment is Charity.  
The Assertion is limited in the close of the Verse, 'Tis Charity, not Charity at large, but Charity thus qualified, or thus circumstantiated— 'Tis Charity out of a pure heart, and of a good Conscience, and of Faith unfeigned.  
I shall first explicate the Assertion, and then show its Connexion with the limitation, and give at the present one General Point of Doctrine from the whole Verse.  
The end of the Commandment is Charity.  
For the explication of this Assertion, I must show three things.  
1. What's meant here by the Commandment.  
2. What's meant by the end of the Commandment.  
3. What that Charity in special is, which is the end of the Commandment. And when I have briefly done these three things, we shall come to a Point.  
The end of the Commandment is Charity, but what's this Commandment?  
The word which we here translate Commandment, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not the ordinary word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies a Commandment; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and the word properly signifies, as Critics tell us, A charge given by Judges or Superiors, concerning somewhat to be done, or forborn; and thus 'tis used in Acts 5. 28. where the High Priests tell the Apostles, Did not we straight command you, that you should not teach in this Name? Did not we straight Command you? The Greek there is an Hebraism, in which St. Luke doth there express the minds of the Scribes and Pharisees, Did not we straight command you? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Did not we command you with a Command? which we very well render according to the sense of the Idiom, Did not we strictly command you? Or as Mr. Beza renders it, Did not we command you again and again? And in the very same sense doth the Apostle use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the 18th Verse of the first of Timothy: This charge I commit unto thee. Why now if we should take the word Commandment in this strict sense, it may have a special reference to the third and fourth Verses going before the Text, whereas I touched before, St. Paul besought Timothy to charge some, that they teach no other Doctrine, To charge them, or to Command them. 'Tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the root of the word which we render Commandment. I charge thee to lay this Commandment upon them. So we may well render it, I command they teach no other Doctrine. As if he had said, the end why I besought thee to give that charge, or Command, was to promote charity: whereas those other Doctrines, did but breed questions, and those questions breed Contentions among the Churches, and among the Brethren, the End of the Commandment, the reason why I gave them that Commandment, was to maintain love among Brethren.  
Yea for as much as the Apostle at the 7. vers. speaks of those who desire to be Teachers of the Law, and in the 8. and 9 verses, proceeds to speak of the nature and use of the Law, I conceive the Word Commandment may be extended to the whole Law of God, or to the whole Revelation, or the mind of God concerning things to be done, or forborn by us. And so here is a figure, here's a change of number, the singular is put for the plural, Commandment, for Commandments, and indeed, as the Doctrine of Grace is nothing else but a Collection of promises, so the Law is nothing else, but a Collection of precepts, and in this sense saith Mr. Calvin here, by the word Commandment, we may take in all the Commandments of God. Not only those that are expressed in the Decalogue, but those which are scattered quite through the Holy Scriptures. The end of the Commandment, or of the Commandments, the whole Revealed will of God, concerning the Agenda, or things to be done, It is charity, or it is Love; and so much for the first thing, what we are to understand by the Commandment.  
Secondly, what is the end of the Commandment, the end of the Commandment is charity. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 end, may be taken in a threefold notion.  
First, The end, it notes the conclusion, and Period of a thing, the conclusion of all things; so the Apostle Peter in his 1 Epist. 4. 7. The end of all things is at hand, and it's well for us to Remember that, If the end of all things were at hand in the Apostles time, how near is the end now, the end, the Period of all this visible world, it is at hand, Be ye therefore watchful, and sober.  
Secondly, End, notes as much as the Aim, design, plot, scope of any Action, what it is that we drive at; and in that sense 'tis well said, That the desire of the end is endless, that is, men 
Appetitus finis est infinitus.  will never end their desirings till they have attained their desired end, namely, that which is the scope, and Aim, which they have set up to themselves in any undertaking: the end of a thing is the Aim, or the scope of it.  
Thirdly, End is taken in this notion, It notes the accomplishment, or the fulfilling and Completing of a thing, and in that sense it is used in Rom. 10. 4. Christ (saith the Apostle,) is the end of the Law for Righteousness. The end of the Law, he hath brought the Law to its end— what end? why to its accomplishment, to its fulfilling, so that we are not to seek for righteousness by the Law for our Justification, for Christ hath made an end of the Law, or accomplished the Law, as to that point, for righteousness, Christ hath fulfilled the Law, both in doing the precepts of it, and he hath fulfilled the Law by enduring the penalty of it, and so he is the end of the Law, the fulfilling end of the Law; It hath no more to require than that we obey the precept, or endure the penalty of it, and both these Christ hath fully done, and so he hath fulfilled the whole Law, and Indeed, Christ having done so in his own person, having been the end of the Law in his obedience, both active and passive, I may say, He is the Abolishing end of the Law, he hath taken it away as to that use, for Justification by our own works, the Law is quite out of doors, as to that point, Christ is the end of the Law for righteousness, and no more are we to seek for righteousness by the Law.  
Why now in the text, the word end, when 'tis said that the end of the Commandment is charity, the word (end) is to be taken in the two latter senses.  
First, charity is that which the Law alms at, 'tis the scope of the Law, to bring us into a Love one to another, and that we may walk in Love, that's the business of the Commandments of God, the Aim, the Scope of them.  
And then secondly, charity is the end of the Law, that is, 'tis the fulfilling of the Law, 'tis the accomplishing end of the Law, the Law is fulfilled in Love, take it in two Scriptures — Rom. 13. 10. Love is the fulfilling of the Law, Love it is the Accomplishing end of the Law, as in Gal. 5. 14. The whole Law is fulfilled in one word, that's a good word Indeed— what is that one word, by which the whole Law is fulfilled? 'tis fulfilled in one word, even in this, thou shalt love they Neighbour as they self: to them, the end here, is to be taken in that sense, charity it is the accomplishing, 'tis the fulfilling of the Law.  
Thirdly, One step farther, what is that charity which is the end of the Commandment, both the Final end, and the fulfilling end of it? What is this charity?  
Charity is taken two ways in Scripture.  
1. More strictly, as it consists in the relieving of those that are poor, and in the comforting of those that are sorrowful, this is charity, to relieve the poor, to comfort the sorrowful.  
But secondly, charity, is taken in a more large sense, 'tis taken for Love in General, and so some translate this text, the end of the Commandment, is Love. For charity is a word of a narrower sense than Love is. The end of the Commandment is Love, and the truth is, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we render in the text, charity, doth Indifferently signify, and is Indifferently translated Love, or charity, all the New Testament over. I need not stay to quote places. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Love to God, Love to Man.  

Q. Well but what is Indeed the Charity, or Love, here Intended in the Scripture?  
A. I answer, first, I conceive the Love here Intended, Is not love to God, though that is Love above all things, and the most excellent end of the Commandment, yet I conceive in this place, 'tis Charity, or Love to Man, which is here meant. And my Reason is this, why I restrain it here to the Love of Man, because the Apostle speaks of charity in opposition to those Fables, and questions which false teachers were like to raise up in the Church. The end of the Commandment is charity, that all may be peaceable and quiet among the Brethren: and he saith at verse 7. From which some having swerved, (from charity) shot quite beside it, saith he, they are turned aside unto vain Jangling, so that if we consider either the Antecedents of the text, or the consequents, it seems he confines charity, or Love here spoken of to that love or charity which is among men, among Brethren, that's one thing.  
Secondly, Charity here with respect to Brethren, is not that charity which doth consist in opening our hand to relieve the poor, though that is a most excellent piece of charity, (and I pray Remember it) too pen your hand to the relieving of the poor, yet I conceive that's not the charity here meant, but the charity here meant, is charity in the uniting our hearts, and in the closing of our affections one with another, and then,  
Thirdly, The charity here intended, or the Love, is not a lazy habit, for one to say, I have a love for God, I and there it lies and doth nothing: I say, the charity here intended, is not a lazy habit; but 'tis that which is put forth by vigorous and lively actings, and so some expound this Text; Charity is to be taken Metonymically, Charity, for all the offices and duties of charity, which we own one to another.  
4 Lastly, As 'tis an Acting, and an active charity, which is here spoken of, so it is not every kind of charity, how vigorously soever acted, which is the end of the Commandment; but 'tis the charity that flows out from, and is fed by those three springs spoken of in the close of the Verse: Namely, 'tis a charity flowing out of a pure heart, a good conscience, and faith unfeigned.  
I cannot stay now to discover those springs to you; for that would take up too much of the time. Indeed it may take up all the time, to make a little discovery of those springs: All that I shall say at present, is only this, That the charity which issues out of these springs: that's the charity in the Text; and that's the charity, which is the fulfilling of the Commandment. So that here we have the Genealogy (as I may call it) the Pedigree, the Parentage of Gospel charity. Or to keep to the former Metaphor, here we have the spring of that blessed River called charity, the streams whereof (like the streams of the River spoken of, in Psal. 46. 4. which is the favour of God to his people) will make glad the City of God, in all the Cities of men, where ever it hath an open channel, and a free course. By what hath been said (beloved) you may perceive, what my work (the Lord assisting) is like to be in handling this Scripture; namely, to discover to you that Love or Charity, which is the end of the Commandment: and chief indeed to discover to you, those blessed springs, A pure heart, a good conscience, and faith unfeigned, out of which that charity flows, and by which it must be fed day by day. And this will I do, if God permit.  
But at the present I shall wave all these particulars, and speak to one General Point (as I hinted before) raised from the whole Context, and of this Verse, or from all the particulars of it laid together: and the Point of Doctrine is this,   

DOCT. Those works of Love, of Love to man, much more of Love to God, which are the end of the Commandment, must flow from a good spring, from a gracious Principle, or a Principle of Grace.  
This Point is very plain in the Text, plainly collected from it. For saith the Apostle, Love out of a pure heart (and the like). Now that pure heart, I shall show clearly afterwards (if the Lord bring me to it) that the pure heart, is a gracious heart. So that the Love must flow from a principle of Grace.  
There are three things especially in which the Completion, the full Constitution and making up of a good work, whether towards God or man doth consist; and they must all three concur in the business. Evil arises out of any single defect in that which is required: 
Bonum oritur exi●te ra cansa, malum ex q●olibet defectu.  But a good action must have a concurrence of all things requisite thereunto. I name only these three.  
First, That the work may be good, we must 
What required to a good work.  be sure that the matter of it be good. It must be good in itself, as being according to Rule. And  
It must be good in the mind and in understanding of him that doth it: for to do that which is good, we not knowing and understanding it to be good, or not being persuaded that it is good, that action is not good to us. Yea, the Apostle tells you, It is sin, whatsoever is not of faith: and there he speaks not of justifying faith, but of persuading faith: what ever is not of faith is sin: And 'tis possible for one that is in a justified state, or one that hath justifying faith, yet not to do a thing with a persuading faith, and so it may be sin to him. That's one thing.  
Secondly, The aim, or the end of the work, must be good; and among all ends that are good, the chief, and that which can never be left out, is the glory of God: Matth. 5. 16. Let your light so shine before men, that they seeing your good works (your works of Love) may glorify your Father which is in Heaven. Not glorify yourself, not set up self. 'Twas the setting up of self, or the making self the end, which corrupted and poisoned all those materially good, very good actions of the Pharisees, even their alms giving, their praying, their fasting, as you may read at large in Mat. 6. 1, 5, 16. and those that follow. The End doth denominate the action. It must have a good end, else though the matter be never so good, the work is not good.  
Thirdly, (Which is the matter in hand:) The Principle, or spring of the work must be good: 'Tis possible for one to do a work that's good for the matter of it, and to have some good ends in it, and yet not to do it out of a right principle: and this is it which the Text and Doctrine speaks, unless the Principle be good, the work's not good. As the Fountain is, such are the streams that come from it: As the Tree is, such is the fruit that grows upon it. Do men gather Grapes of Thorns, or Figs of Thistles? Matth. 7. 16. Why, the Thorn hath not a Principle in Nature to put forth a Grape, the Thistle hath not a Principle in Nature to put forth a Fig; and therefore saith Christ, A corrupt Tree cannot bring forth good fruit. Which words of Christ, as they are primarily to be understood concerning false Prophets and their Doctrine, so they may be truly applied to all false professors and their ends; they being corrupt, they cannot bring forth good fruit. If you would draw out of a vessel which is unseasoned, or ill scented, the liquor will taste of the Cask. Now we all by nature are unseasoned; yea, we are ill scented vessels, therefore the liquor, that which passes from us, considered so, must needs have an ill scent, an ill taste. And hence that cutting question of Christ to the Pharisees, Matth. 12. 34. O Generation of Vipers, how can ye being evil, speak good things? They might possibly speak good for the matter. Bad men will often tip their tongues with good words, and appear Chrysostom's, Golden mouthed speakers, when their hearts are nothing but brass and dross. But usually evil men speak evil; that which is evil for the matter. Their throats are an open sepulchre, the poison of Asps is under their lips, as the Apostle speaks, quoting it from the Psalms, in Rom. 3. 13.  
And as they usually, and naturally, (for that's their natural Language) speak evil, so they always mar the good they speak, either by their ill manner of speaking it, or by their ill meaning in speaking it. As the Devil when he made a confession of Christ, and said, he was the Son of the most high God, it was a confession like that of St. Peter, which Christ calls the Rock upon which the Church is built; the Devil spoke it out of a base intent, and the efore Christ threw it away, and rebuked him for it. So evil men, they spoil good speaking with their ill manner of speaking, or their ill meaning in speaking; and therefore Solomon hath that expression, in Prov. 26. 7. As the legs of the lame are not equal: so is a Parable in the mouth of fools. A Parable there, notes a Divine saying, a ruling word, a commanding word, that's a Parable, a word that should reign over us, so saith he, a Parable, a divine saying, in the mouth of a fool, are like the legs of the lame. Good words do (as it were) lisp in the mouth of a bad man, and his heart never keeps pace with his Tongue. Thus you see, Christ saith, evil men cannot speak that which is good, they cannot speak to the purpose fully; now as they that are evil, cannot speak, so neither can they do good things answerable to the rule, or pleasing unto God. I do not say, they cannot do good things, but they cannot do good things, answerable to the rule, or pleasing unto God. And that's the Apostles conclusion, Rom. 8. 8. after a further discourse, he comes with his so then here's the conclusion, so then, they that are in the flesh, they cannot please God, every action which comes up to the fulfilling of the Commandment, is pleasing to God, but saith he, they that are in the flesh, they cannot please God;— they that are in the flesh— what's that? surely not that which two Popes (as Infallible as they Judge themselves to be,) thought to be the meaning; they thought, that by being in the flesh, was meant being in a marriage State. But by being in the flesh, the Apostle means, being in a natural, that is, being in an unregenerate State, they cannot please God, and such do not only not please God when they do that which is evil, but they do not please God when they do that which is good, for the very Sacrifices of the wicked are an abomination to him, Prov. 15. 8. and therefore the Apople says of all men, in their natural capacity, or State, there is none that doth good, no not one, in Rom. 3. 12.— Why none do good? because none of them have a principle, they have not a spring, though the matter they do may be good, and though possibly they have some good end in doing it, yet they not having a principle, there is none of them that doth good, that is, a complete good, no not one, there's no exceptions. I need not labour further in the proof of the point, but I would make some use of it, and I would make a threefold use out.  
Use. The first may be for our Information. If those good works, both to God and Man, which are the fulfilling of the Commandment, must flow from a Gracious principle, than we are Instructed by this truth, how to Judge of their best works who still abide in the State of nature, having neither a pure heart, nor a good Conscience, nor Faith unfeigned.— Why what Judgement are we to make of their works? why surely they are not the end of the Commandment, they are not the fulfilling of the Commandment; the works of such, even their works of charity, of love, of temperance, Patience, of Justice, were called by some of the godly learned Ancients, shining sins, and why we may not call them so now, I know no reason. That's the Judgement they give of such men's good actions; for as Christ tells the Pharisees, Luke 16. 15. that which is highly esteemed among men, is an Abomination unto God. Why? because it wants this principle. And to be sure, though their box of ointment, I mean the good things done by Persons who have not these principles, I say though their box of ointment may have a fragrant smell among many men, yet there are many dead flies in it, especially one great one, called unbelief, which makes their whole box of ointment very unsavoury in the nostrils of God, for so saith the Apostle, Heb. 11. 6. without faith it is Impossible to please God. And that's one of the springs expressly spoken of in the text; Gospel charity is of a nobler extract than to be found in the whole compass of nature, and Godliness moves in a higher sphere than the best dress that the gayest Moralist ever reached unto. In Matth. 5. 20. Except your Righteousness exceed the Righteousness of the Scribes and Pharisees, ye shall in no wise enter into the Kingdom of God. That's a word for Information.  
Use. 2. Now upon that, let me take up a second use by way of Lamentation. If this be a truth, then 'tis to be Lamented that the Religious duties, and charitable Acts of many who bear the name of Christ, flow merely from a natural principle, and doing so, they are not the fulfilling of the Commandment. The most of men Love one another with affection no more spiritual than Damon and Pithius, and Pylades and Orestes, or any other who are most memorised, or admired among the Heathens for Love. Yea I may say, they worship God and Jesus Christ with a devotion no more raised, and spiritual, than the old Romans did worship their Jupiter, or the Ephesians their great Goddess Diana. And surely this is to be Lamented, that Christian Acts should be done, and not from a principle spiritual, or not from a Christian principle. It is very possible, and very ordinary to follow Christ, yea to call upon Christ, merely with human affections, with Carnal affections. Jesus Christ did find it so. In John 6. 26. Ye seek me, saith he, not because ye saw the Miracles, but because ye did eat of the loves and were filled. To follow Christ, was an excellent work, but they did it merely upon a humane principle. Yea, that prayer of theirs in Verse 34. may well be Judged to come merely from a carnal spirit. When Christ had discourse of the bread that came down from Heaven, and giveth life into the World, say they, Lord, evermore give us of this bread, and yet this was but from a Carnal desire, not knowing what that bread meant spiritually. And it appears clearly to be so, for in the close of the Chapter, many of his Hearers went quite away, they forsook him. Now certainly to do these excellent things, and to do them but with Carnal principles, this is a thing to be Lamented. Solomon doth report it as a thing to be lamented, that often in this world it is done to good men according to the works of the wicked, and it's done to wicked men, according to the works of the righteous: Eccles. 8. 14. This is a thing to be lamented, but I now shall show you two sights more, much more to be lamented.  
First, 'Tis a very lamentable thing to see good men do according to the works of the wicked. Thus did David in the matter of Uriah, 2 Sam. 11. Thus did Solomon, when his heart went after strange Gods, and he built High Places to their Abominations, 1 Kings 11. 4, 5. Thus did Asa, a good King, when he imprisoned the Prophet, and in his disease sought to the Physicians, and not to God, 2 Chron. 16. 10, 12. Yea, thus did St. Peter that holy Apostle, when he denied, yea, forswore his Master, in Matth. 26. 72, 74. And thus have many other godly men done, under the pressures of Temptation and Corruption. And is not this a sad sight, to see one professing Godliliness, yea, one that is really godly, act thus like a wicked man? This is to act (as I have sometimes expressed it) the old Creatures part, in the new Creatures state. This is a very sad thing.  
I, but now I have another sight to show you, according to the Tenure of this Text and Doctrine, which is very sad also. And what's that? Why, to see bad men do according to the works of good men, still continuing in their bad state. They plod on, and go on doing good things, but never mind to become good themselves: And so bad men do according to the works of the righteous: I say, This is a sad sight. And thus did Saul, when he was among the Prophets: There was a bad man doing good things, 1 Sam. 10. And thus did Ahab, when he humbled himself; a wicked man doing a very good thing, 1 Kings 21. Thus did Jehu, when he destroyed Idolatry: A very good work, but a very bad man, 2 Kings 10. 28. Thus did Judas, when he preached the Gospel; a very good work, but himself a Traitor. And thus did Demas, when he professed the Gospel, and followed the Apostles: A very good work, but himself an hypocrite, and a lover of the world. And thus indeed do all hypocrites, and mere formalists, in their performing of Gospel worship. And thus Christ will tell them at the last day, as he saith, Matth. 7. 22, 23. when they came upon him so to upbraid him (as it were) with the good things which they had done. We have prophesied in thy name, we have cast out Devils in thy Name; we have done many good and mighty works in thy Name; Saith Christ to them, Depart from me ye workers of iniquity. Though you did these good things, yet you never did them from a sound principle, from a principle of Grace: No, you yourselves were secret workers, or lovers of iniquity, while you did all these good things. Now is not this a sad sight? I confess, it is a sad sight, to see a bad man do that which is bad, or a wicked man to do that which is wicked; yet I say, it is a sadder sight to see a bad man continuing in his state, having no spiritual principles, to go on doing good: For what is this, but the just contrary to what I spoke before. This is the acting of the new Creatures part in the old Creatures state; and what will that avail?  
And I would say these two things further.  
God often declares himself very highly against such as do good, themselves continuing evil. He declares himself weary of their services, especially when there is hypocrisy in them. Isa. 1. 14. Prov. 21. 27. The sacrifice of the wicked is abomination, how much more when he bringeth it with a wicked mind? That is, when he brings it for base ends, hoping by his sacrifice to satisfy God for his sin. Some hope by their good works to turn away the wrath of God; and they hope to get Heaven by their good prayers, and by their alms (and the like). I say, when a man doth a good thing, with such an evil mind as this, hoping to satisfy the Justice of God, and turn away his wrath by his do; this is now abomination to God. Or when he hopes that God will be well pleased with him, in that he brings him a sacrifice, doth him some outward service, though he goes on in his sin. These are those the Lord doth so often protest against.  
And I would say to them further: The good you do in that state, not having a spiritual Principle, the good that you do will not profit you, 'twill not advantage you; 'twill be no plea in the great day. All the profit you can have by it at most, when you have had the utmost that it comes to, it is but some external or outward mercy. As Ahab, he humbled himself: why, he had somewhat for it; he had his penny: and therefore saith the Lord, Seest thou how Ahab humbleth himself? The Judgement shall not come in his days. A deliverance from an outward Judgement: but here was no deliverance from wrath, and from eternal Judgement. And so Jehu, for the good works that he did, he had somewhat; but alas, what was it? Indeed a great thing in the eyes of the world, a Kingdom; and a Kingdom for several Generations. But the truth is, A poor thing, for that was all indeed he had for his zeal in destroying Idolatry. He had the Kingdom for four Genenerations; but he abiding a wicked man, while he did that good thing, himself was cut off for ever. And you see the Ruler in Mark 10. 21. who came to Christ, and told him, how he had done almost all the matters of the Law: why, Jesus Christ saw indeed he had done them, but he knew he had not done them from a right principle; and therefore what was it that Christ gave him? Saith he, he beheld him, and loved him. A love of pity, as some expound the place. O it's a pity that such a person as thou art, that thou hast been a keeper of the Law, yet hast not done it upon a right principle. And that he did not, it is plain; for when Christ put him home he went away sorrowful. Now all that he had for it, Christ gave him some approbation: and as he did to that other in Mark 12. 34. Thou art not far from the Kingdom of God. I, but he was so far, as he should never come there, unless he changed his state. So that I say, The Condition of those that do good things, not out of a good principle, is indeed very lamentable, upon these and many other accounts.  
But possibly you will say, If it be so, That they who do good, not out of a right principle, their work will not turn to their profit, and therefore their case is to be lamented. If it be so, Were it not best to advise those who yet remain unconverted, to forbear doing good till themselves are better?  
I answer, No, by no means. We give no such advice in the matter: but let all men do all the good they can. And I would exhort the worst of men to do good: To hear the Word preached, to pray, to give alms. Daniel gave that counsel to Nabuchadnezzar a Heathen King, Dan. 4. 27. The Apostle Peter gave that counsel to Simon Magus, whom he saw to be in the gall of bitterness, and in the bonds of iniquity. And that the good that he had done, his receiving Baptism, and outward profession of faith, it was so far from coming from a good principle, that he was in the very gall of bitterness; yet saith he, pray, if it may be, thy sins may be forgiven thee. Though men are evil, yet let them do good as far as they can: and I would say these three things about it.  
First, They are under an obligation to do good. For man's inability to perform a duty rightly, doth not take off the obligation which is upon him to perform it. And though a bad man sins in his manner of doing it, yet his refusing to do it, would be more sinful.  
And I would say further, Though he please not God in doing it, yet he displeases God in not doing it: So that indeed, man naturally considered, or in his fallen state, is fallen into a very sad Dilemma. If he neglect to do good, he sins. If he doth good, he spoils it in the doing of it. But notwithstanding all this (I say) I am far from discouraging the worst of men to do good, or to advise any to forbear to do good. No, I would convince all, that their present state is bad; and exhort all to apply themselves to all means whereby themselves may be made better. And that's the third Use which I shall briefly make of this point, and so I shall conclude.  
Use 3. Is it so, That those good works that flow from a good Principle are pleasing to God? Why then we see the necessity of Regeneration. Christ saith in 3 John 3. Verily, verily. There's a strong and a double asseveration: Verily, verily, I say unto you, except a man be born again, he cannot enter into the kingdom of God. We are not born with this pure heart, with this good conscience, with this faith unfeigned, which are the requisites to a good work in the Text. We are not born with these: for Who can bring a clean thing out of an unclean? Not one. Not one among the sons of men. Job 14. 4. A pure heart, a good conscience, faith unfeigned, are the issues of the new birth. Education cannot make the heart pure; It must be Revelation which makes the heart pure. Good Education it may change the Life and the Conversation. As they say, To study Arts and Philosophy, it takes off the roughness that is in man's nature, 
- didicisse fideliter d●tes Emollit mores  and doth smooth them, and frame them very much for excellent uses. Good literature and education, it may civilize, but it cannot spiritualise: It may change a man's course, but it cannot change his nature, that's only done by Regeneration. Now I say, a man's state, his nature must be changed; he must have a pure heart, which we never have till our natures are changed. He must be good before he can do good spiritually. Mark that word of the Apostle, Ephes. 2. 10. We are his workmanship created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. Mark it, here are good works. But how do we come to these good works? Why, We are his workmanship, saith he, we are his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God works us, before we can work for him: he makes us good, before we can do good. Saith he, We are his workmanship. And then, created, or so created in Christ Jesus to good works. We by union to Jesus Christ, come to have a spiritual principle to carry us out in the doing of all good works. Here's your way. You must be God's workmanship, before you can do God's work: You must be new creatures, created in Christ Jesus unto good works, before you can do them.  
A Crabtree will never yield pleasant fruit, until you change the nature of it. Take a Crabtree and plant it in the best soil that you have, and water it, and dress it, and prune it as much as you can, yet this Crabtree will bear nothing but Crabs, sour fruit, till you come to graft it; and then your grafting of it, doth change the nature of the stock, and it hath another principle, and so then it brings forth good fruit. So it is in this case. Take the best natured man in the world plant him in the best soil, in the best ground, in Church-ground, plant him in the house of God, and there let him be watered by the ●ain of holy Doctrine, and let him be d●●●t and cultivated every day▪ 〈…〉 ●ill b●ing forth nothing 〈…〉, nothing but unsavoury fruit, till he himself be changed. Though he be under all those spiritual means, yet till those means have wrought effectually in him, his actions are all unsavoury. 'Tis only by our implantation into Jesus Christ, that we become fit to do good, so as is acceptable unto God. 'Tis this that makes the change. For as in nature, the graft doth change the stock; so in grace, the stock doth change the grafted branch. As we are grafted into Christ, he changes the branch; being planted into Christ, by the power of the Spirit, we are then made like him; and then we bring forth fruits of righteousness, which are to the glory of God by him. Mark the expression, Being filled with the fruits of righteousness, which are by Christ. That is, by virtue of union with Christ, of implantation and ingrafture into Christ. When once it is thus, than all your fruits are sweet fruit, and pleasant fruit, it is well tasted. Why, it is done First, From a principle of life in Christ. And Secondly, It is done from a principle of Love unto Christ: and then when your works, whether respecting God or man are thus done, than they are the fulfilling, and the final end of the Commandment. For than they come from the pure heart. Of which hereafter (if God will, I may speak). And so much at the present of the point in General, That until there be a good Principle, there cannot be a good work.    

SERMON II.  
Jan. 6. 1672.  1 TIM. 1. 5. Now the end of the Commandment is Charity, out of a pure heart, and of a good Conscience, and of Faith unfeigned. 
HAving showed that every good work which is to answer to the Commandment of God, must flow from a good spring,  
I shall now come to speak of the springs from whence they flow. Beginning with that which is first in the Text, A pure heart. The end of the Commandment, is charity, out of a pure heart. A pure heart is the point I am now to speak to, and the matter I am to make discovery about. It being in order, in this Text, the first of those three most blessed springs, out of which all duties well pleasing unto God must proceed.  
A pure heart. Two things are here to be spoken to.  
First, What is meant by heart. And,  
Secondly, What by purity of heart: And so put both together, A pure heart.  
For the first I need not stay to spend time to show you, what is meant by the heart: It being that which you have so often heard.  
By heart, the Scripture often intends the whole inner man.  
And sometimes it intends some special faculties of the inner man. The understanding is noted by the heart; the will by the heart; the affections by the heart; the conscience by the heart. And in this large sense we are to take the word heart here: only bating the reference of it unto Conscience, which is spoken of as the second distinct spring from whence good actions flow.  
The heart then here, is the understanding, the will, the affections. Indeed what ever lies in the bosom of man, you may call his heart. Yet I shall not prosecute the point in this distinctness of these particular faculties of the soul; showing how the understanding is pure, which is by its freedom from error, and clear light in divine truths. How the Will is pure, which is, by its freedom from the bondage, from the obstinacy and rebellion, which doth naturally, wholly possess it: and by having a freedom in choosing good, and refusing that which is evil. Nor shall I stay strictly to show what the purity of the affections is; namely, their freedom from all inordinacy and irregularity, either as to the object upon which they are fixed; or as to the measure and degree in which they are fixed upon those objects.  
That which I shall do indeed, shall be to speak to the Heart, and so of the purity of it in a general notion, as it concerns the whole inner man.  
And the heart as to purity, may be considered two ways,  
First, As Made,  
Secondly, As Remade.  
The heart of man as made, was pure; I mean, in its primitive Constitution. So Adam had a pure heart; his understanding pure, his will pure, his affections pure. God made him upright; but he lost his pure heart, or the purity of his heart. Sin did impure his whole inner man; and he being our Representative, lost purity of heart, not only for himself, but for us. All mankind lost that made purity of heart when Adam fell. And therefore the very first Complaint which the Lord made of the Fallen World, was concerning the pravity and impurity of their hearts, in Gen. 6. 5. God saw that the wickedness of man was great in the earth, [that's wickedness of Life,] and that every imagination of the thoughts of his heart was only evil continually. By this we see to purpose, That the first made purity of the heart was lost. Here are so many particulars setting forth the evil of man's heart, as plainly shows, that it is nothing but evil. Here's the evil of his Imaginations, The Imagination of the Thoughts of his heart. And not here and there one, but every imagination of the thoughts of his heart, it was evil. And not evil with some mixture of good, but purely evil. It was evil without any goodness in it: and therefore saith he Only evil. Nor was it in this impure state, only for a fit, or now and then: but saith the Text, Continually evil; or as the Hebrew is, every day. Day by day, which we render Continually. So that now the made pure heart was lost; and no man hath a pure heart by nature; nor hath any man a heart less impure by nature, than another man hath. Our hearts in nature are all of a make; and that's stark naught. So spoke the Prophet Jeremy likewise in Jer. 17. 10. The heart of man is deceitful above all things. The heart of man is the greatest cheat in the world, and the greatest Impostor in the world: and saith he, 'tis desperately wicked; and 'tis so wicked, that the wickedness of it is beyond Humane Comprehension: The wickedness of it is beyond the knowledge of man; who knows it? Neither he that hath the heart, nor any other that sees him that hath it, knows how wicked the heart of man is. And pray take notice, That the Prophet doth not speak there of some sort of vile, base, debauched, wicked men, whose hearts were so deceitful and wicked; but he speaks of men in general, as they are in nature: And much of that deceitfulness and wickedness remains, even when they are in Grace. We may therefore conclude, (at least in this matter) alluding to that of Solomon in the Proverbs, Chap. 27. 19 As in water, face answereth to face; so the heart of man to man. There are some that do trouble the water in that Text, with various Interpretations, I shall not stay upon them. But all that I allege the Text for, is to show, That look what there is in one man's heart naturally, the same is in another's. Just as he that looks into the water; the face in the water upon which he looks, answers his own face looking into it: So doth the heart of man to man. The hearts of all good men, of persons regenerate, do answer one another in the main. Look what the heart of one godly man is, the same is the heart of another godly man in the main, though there may be particular differences. And so, take all men in their natural condition. Look what the heart of one man is, the same is the heart of another; and all stark naught. So then, there's now no pure heart in nature. Seeing the made pure heart is lost, we must then consider the heart as remade pure.  
Here is a pure heart in the Text: 'Tis a heart remade pure. A heart made pure by a gracious Restitution. And mark it, I say, it is a heart remade. It is not a heart mended; that will not serve the turn. The heart of man received such a crack in the fall, that there is no mending of it: It must be new made. Therefore I say, the pure heart is a heart remade, new made. As we commonly say of a Bell, if a Bell receive a crack, there is no mending of it: You cannot mend a Bell, as you may mend a Brass Pan, by putting a piece to it: There is no way to mend a cracked Bell, but by new casting it; it must to the Founder. Truly thus it is with man's heart; there is no mending it, no putting a patch to it; no repairing it, as you may repair a house that is delapidated. No, it must be new made: and therefore the pure heart which is here spoken of in the Text, in other Texts is called a new heart, Ezek. 36. 25, 26. It is not a mended heart, but it is a new heart. I will take away the heart of stone. The former heart is an heart of stone; a heart that hath no more of remorse in it; no more of softness or tenderness in it, than a stone: I will take away the heart of stone. He doth not say, I will mend the heart of stone, but I will take it away. That is, I will take away the heart, so far as it is stony; And I will give you an heart of flesh: that is, a new heart, an heart of flesh. The remade heart is a heart made wholly new: It is made wholly new by the power of God; and I may give it you in these four things.  
This pure heart, of which I am speaking, is purified or made new.  
First, Meritoriously by the blood of Christ. For it is by blood that things are purified and purged; as the Author to the Hebrews doth discourse at large, especially in the ninth Chapter of the Epistle, Ver. 22. Almost all things are by the Law purged with blood; and without shedding of blood is no Remission. The heart is made pure,  
First, By the blood of Christ, that cleansing blood: The blood of Christ cleanseth from all sin.  
Secondly, It is purified or made pure, by the Spirit of Christ; therefore we find these two put together, 1 Pet 1. 2. Through sanctification of the Spirit unto obedience, and sprinkling of the blood of Jesus Christ. As we are purified through the sprinkling of the blood of Jesus Christ; so through the sanctification of the Spirit. The Spirit is pure, and the Spirit is a purifier. The Spirit is compared to water: the Spirit is compared to fire, that purifies, that fetches out the dross and the filth, and makes all pure. And indeed, the impurity which is in the heart of man, is such, as nothing less than the blood of Christ, and therefore of the Spirit can purge it out. The fire of afflictions will not purge out the impurities of the heart. The fire of Hell will not fetch out the dross that is in the hearts of the damned. Nothing but the blood of Christ, nothing but the Spirit of Christ, are able to do it. The blood of Christ meritoriously, the Spirit efficiently, and efficaciously. And then,  
Thirdly, The heart remade pure, is so made Instrumentally by the Word. The Word of God is pure, it is as Silver purified in the fire seven times. And the Word of God is a purifier instrumentally; and the usual way by which the heart is remade pure, is by the Word. Christ saith, John 15. 3. Ye are clean: How? Through the Word that I have spoken. And in general, the Apostle in Ephes. 5. 22, 26. saith, That Jesus Christ doth sanctify and cleanse his Church, with the washing of water, by the Word. With the washing of water, that is, with the Spirit. But what's the instrument? By the Word. This way is purity of heart commonly and usually wrought by the Word. And,  
Fourthly, The heart is made pure applicatorily by Faith, Acts 15. 9 He put no difference between us and them (saith the Apostle) that is, between Jews and Gentiles, having purified their hearts by faith. God works faith in the heart, and then faith purifies the heart by applying the blood of Christ, and by receiving the Spirit, and by working the soul to a submission to the holy Word and Will of God. So that thus in these ways the heart is remade pure: and of this remade pure heart, it is that the Text speaks. That's the spring out of which holy and acceptable works to the Lord doth flow.  

Obj. But some may say, Is there any such thing as a pure heart? We find those questions somewhat rife in the Book of Job, What is man, that he should be clean? So in Chap. 15. 14. Or how can he be clean, that is born of a woman? Chap. 25. 4. And Solomon saith expressly, in Prov. 20. 9 Who can say, I have made my heart clean, I am pure from my sin? It is plain then by these Scriptures, that there is no such thing as a pure heart.  
Answ. I answer briefly, in three things to these Scriptures, and to all Scriptures of a like Import. When the Scripture speaks thus, It doth teach us, either,  
First, that no man is born with a pure heart; or it teaches us,  
Secondly, That no man by his own power hath made his heart pure; or,  
Thirdly, it teaches us that no heart is made pure in this world with an absolutely perfect purity. Indeed the best purity which the heart attains to in this world, hath a mixture of much impurity in it: so that thus indeed there is no heart pure. That is, there is no heart Legally pure, strictly pure; but there are thousands of hearts through Grace, that are sincerely pure, that are Evangelically pure, and so esteemed in the thoughts of God, and so expressed in his word.  
If any shall say, you tell us there is an Evangelical purity, what mean you by it? when may the heart be said to be Evangelically pure?  
I answer thus, the heart is Evangelically 
When the heart may be said to be Evangelically pure.  pure, though there be sin dwelling in us, or an indwelling sin, and though sin is stirring, hath strong motions in us, makes war in our souls from day to day, though sin doth some times prevail, and give us that foil; yet notwithstanding all this, when,  
First, the soul in free from the Command of every sin,  
Secondly, When the soul is freed from the customary practice of every sin; and,  
Thirdly, When the soul is free from the love of any sin, than the soul is Evangelically pure. Indeed sin will hid, sin will stir, and I cannot warrant any man in the world, that is a man of the purest heart in the world, but that his sin may possibly give him a foil. But this is certain, he that hath an Evangelical purity, is free from the commanding power of sin, and from that constant, and customary practice of sin; and from the love of sin. A man of a pure heart, may have a special sin, that is, a sin to which he is more inclined than to any other. Sometimes through the constitution of his body, sometimes through his occasions, and in the way of his calling; there are many things which do endanger men to some special sin, now though I say a good man may have a special sin, a sin that he finds his heart most running out after, in which sense David calls some iniquities, his Iniquity, Psal. 111. 23. I have kept myself (saith he) from mine Iniquity, that is, from the Iniquity that did most beset him. A good man then, may have a special sin, which haunts him, which dog's him, and besets him, but yet he hath not a beloved sin; Evangelical purity, and the love of sin, cannot consist together, he that hath a pure heart, cannot play with his sin, cannot sport with his sin, cannot take content in thinking of sin, either past, or what may be to come. As they in the Prophet, this day is thus with us, and to morrow shall be more abundant. No, he cannot please himself thus, in reference to any sin. So that I conclude it, the pure heart is freed, (if he be Evangelically freed) from sin in all these notions, and so he is the Person here meant in the text, from whom all holy actions may proceed acceptably to the Lord; and that may serve for the opening of this point, for I intent to dispatch it at this time.  
I shall make some use of it.  
Use. First, To stir up all to consider, whether they have this pure heart yea or no. You see the importance of it, it is one of the springs out of which every action that is pleasing to God, according to his appointment must flow, therefore it stands us much upon, lest we lose all things that we work, To have a good assurance in our own bosoms, that we have a pure heart in our bosoms; and we had need consider it. For,  
First, 'tis most sure that many think they have pure hearts, and have them not. Solomon hath an expression; saith he, there are a Generation that are pure in their own own eyes, and yet are not cleansed from their wickedness, Chap. 30. 12. It's an easy matter to be pure in our own eyes, and yet remain altogether unclean? A Generation pure in their own eyes. And St. Augustin speaks of a sort of people; who would needs be called Cathorists, and (saith he) they do call themselves so, they most proudly, and odiously call themselves, the pure ones. But according to his discovery of them, they were not cleansed from their wickedness; and how many are thus indeed, clean in their own eyes, and yet are unclean. And,  
Secondly, There are many that are clean, not only in their own eyes, but in the eyes of other men, yea possibly in very good men, Godly men, clean in their eyes, and yet for all this, they are not cleansed from their filthness. Our Lord Jesus Christ detecting the hypocrisy of the Pharisees, saith, that they were like whited sepulchres, which appear fair to men, but within are full of dead men's bones, and rottenness. Thus it is with many, very many in the world, they appear very beautiful, like a brave sepulchre, painted, and gilded, have possibly a very pure hand, you can see no evil they do; they have possibly a very pure Tongue, you can hear of no evil they speak. Speak even as they in Deut. 5. 28, 29. of whom the Lord saith, they have well said in all that they have spoken, saith God to Moses, they have well done indeed, in all that they have spoken? I but they did little of that which they had spoken. Many are very good in the sight of other Men, but not so in the sight of God, he doth easily discover their Impurities, and let me tell you, their are many that discover their own Impurity, and of whom we may conclude, that they have no pure heart, while we consider the gross Impurities of their lives. Indeed some carry it closely, and others profainly, and as the Lord speaks in Jer. 2. 34. Their sin is in their skirts, you need not dig for it, saith, God; I have not found it by secret searching, or by digging, their sin is in their skirts. It is so with many, their sin is in their skirts, and you need not dig to find it out, the impurities of their life do plainly show the impurity of their hearts. The Prophet Micha puts the question, Chap. 6. 11. Shall I count them pure with the wicked balances, and with the bag of deceithful weights? shall I count them pure? do you think he hath a good heart, who hath such a life as this, willing to deceive, and willing to wrong his Brethren, or those that he deals with? so we may carry on the Prophets chiding question to many and many. Shall we count them pure whose eyes are full of Adultery? Shall we count them pure whose hands are full of blood? Shall we count them pure whose houses are full of oppression? Shall we think them pure whose mouths are full of cursing and oaths, of scurility? Shall we count them pure whose mouths and Tongues are often tipped with scoffs against purity? why the impurity of these men's hearts breaks out, the show of their countenance doth testify against them, that they declare their sin as Sodom, they hid it not. You see then there are a number that want this purity of heart. Consider them first, who are pure in their own eyes, and have great thoughts of their own purity. Consider, secondly; those that have a great opinion for purity among men, they appear to others so, and yet the Lord sees they are not so. And then, if you go abroad to the profain world, who proclaim their impurities, and glory in their impurity. And therefore to urge that a little further,  
How may we know where there is purity of heart, that Evangelical purity which I spoke of before? In opening the words, take a few touches as to the discovery of a pure heart.  
First, he that Indeed hath a pure heart, is very 
Discoveries of a pure heart.  sensible that once he had an impure heart, as David in Psal. 51. In sin was I conceived, and brought forth in Iniquity. David was a man of a pure heart. He was very sensible that once his heart was very impure. And,  
Secondly, He that hath a pure heart is sensible that to this day there remains much impurity in his heart, and the purer any one's heart is, the more doth he mourn under his heart impurities. And,  
Thirdly, He that hath a pure heart, loves every thing that is pure, and the more pure it is, the more he loves it, the more he approves it. Here's a pure heart; Phil. 1. 10. He approves the things that are excellent. Things that differ, so the word is. That is, things that differ in a way of excellency, not only things that differ, as good, and bade differ, but things that differ as good and good differ; for there's a gradual difference between good and good, as there is a specifical difference between good and evil; as there is a difference between wheat and cockle, so there is a difference between wheat & wheat: As there is a difference between Gold and Copper, so there is a difference between Gold and Gold. There's the Gold of Ophir, the most pure Gold. Now I say, he that hath a pure heart, he loves all that is pure, and the more pure any thing is, the more he loves it. That's the meaning of the Apostle, he approves things that differ in a way of excellency, not only as good differs from evil, but as one good differs from another. If there be any thing which is more excellent than another, he is for that. Here's your pure heart then. And,  
Fourthly, A pure heart will be full of pure thoughts, or you will be sure that no impure thoughts shall have any welcome in you; a pure heart converses chief with God in purity of thoughts, and good thoughts; as the wicked are described, Psal. 10. to be such as have not God in all their thoughts, they have not the pure God, nor the holy God in all there thoughts, that is, God is not at all in their thoughts to any purpose. So we may say of the pure heart, God is in all his thoughts, or he would fain have his thoughts always upon God. And so those that the Lord accounts his Jewels are described, Mal. 13. 16. Saith he, I will deal thus and thus with them that fear me, and that think upon my name. Mark, that think upon my name. A great part of our spiritual purity, is to the often thinking upon the pure God: The pure heart (I say) is often full of pure thoughts, and you may take measure of the purity of your hearts very much, by considering what your thoughts are. And,  
Fifthly, your heart is full of pure and good desires, thoughts and single acts and puttings forth of the soul upon such and such objects and subjects, but desires they are wrought up into such or such a special point: a pure heart is full of good desires, and especially he desires to be more good, to be better, he desires to know more of God, and to honour God more, he desires to enjoy God more, he hungers and thirsts after God. And what's the hunger and thirst of the soul? 'Tis spiritual desire: desire is the hunger and thirst of the soul. Now a pure heart is full of these desires, and these are the most spiritual discoveries of him that hath a pure heart. Let him consider what his desires are, what he would have: Isa. 26. With my soul have I desired thee. Mark your desires. And then,  
Sixthly, If you you have this pure heart, you will not only have many pure desires, but you will have purposes, pure resolves, you will be full of good resolves, and by resolves the heart is fixed, fastened, settled, resolution is the establishment of the soul; now a pure heart is full of pure resolves, and purposes. The resolves and purposes are of two kinds.  
First, He purposes and resolves to adhere and cleave to that which is good. Thus he doth resolve with himself, fall back, fall edge, let the winds blow high or low, this I am resolved, this is my purpose, to cleave to Christ, and that which is good, as that good man Barnabas is said to exhort the people, Acts. 11. 23. He exhorted them, that with purpose of heart they would cleave to the Lord, with purpose of heart. Holy purposes they are are as the Glue, by which our hearts are fastened to the Lord Jesus Christ, I exhort you with purpose of heart that you would cleave to Christ.  
And then there is a purpose in a pure heart, against all that is evil, against all that is Impure: Daniel 1. That holy man Daniel, Verse 8. saith the Text, Daniel purposed in his heart, that he would not defile himself with the portion of the King's meat; he was resolved of that, now he hath a pure heart indeed, who purposes that he will never defile himself, his heart, nor his life neither. And indeed, such purposes have they that have pure hearts, of one kind or of another. Yea sometimes we find holy ones heigthening their purposes to vows, yea to oaths, I have sworn, saith David, that I will keep thy righteous Judgements; here were strong purposes indeed. And then,  
Seventhly, He that hath this pure heart, certainly hath pure ends in all that he doth, He hath a holy Aim, he hath a single eye, this is a great evidence of a pure heart, when we have pure Aims, Christ calls that the single eye, Matth. 6. 23. If thine eye be single, that is, If thy ends, and Aims, that which thou lookest at, If they are single, sincere, pure, the whole body shall be full of light. A pure heart, the ends that he proposes, are not self, not self-profit, not self-applause, not pleasure; But he purposes the profit of many that they may be saved, or the good of all with whom he converses. He proposes these great ends, which he carries quite through all unto the end. And that is, that he may exalt the name of the Lord by all. O look to your ends, the purity of your hearts, will appear in the purity of your Aims, and of your ends: and so much for that first thing, for conviction, and discovery about this purity of heart.  
Use. 2. Secondly, Let it be a word of exhortation, and that in two branches.  
First, If there be such a thing as a pure heart, and that be of such importance, then weigh it well, whether you have this pure heart, consider it by all that hath been forespoken concerning an Evangelical pure heart, and the evidences thereof; and I would say this for the urging of it, that we all should look to this matter, the purity of our hearts.  
First, The hardest thing that we have to do, is the purifying of our hearts, and the greatest kindness which God can do us, is to cleanse our hearts. The cleansing of the heart is the hardest piece of work, it is comparatively an easy thing to cleanse the hand, comparatively an easy thing to cleanse the Tongue, and to have that pure, but to have the heart purified, there's the great stick. And then,  
Secondly, Look to the purity of your hearts, for they have certainly need of purifying. They whose hearts are still in their first natural state, they have need indeed, and they who are in a spiritual state, have need of daily purifying, look (I say) therefore to the purifying of your hearts, for they have need to be purified, they are the filthiest part of us: If there be impurity in the hand, there's much more in the heart; and then,  
'Tis indeed a vain thing, to go about to purify the hand, or Tongue, or life, if the heart be Impure. 'Twere a vain thing for any one to go and cleanse a stream, while he knows that there is a Fountain above that sends forth filthy, and unclean, and poisonous water. 'Tis just so in this case; till the heart be made pure, nothing can be pure.  
And the great esteem which God hath of us, is with respect to this purity of heart. He is a friend indeed to those who have a pure heart, he hath a great respect for them. There is an expression, in Prov. 22. 11. He that loveth pureness of heart, for the grace of his lips the King shall be his friend, mark there, the pureness of heart, and grace of lips. By grace of lips, he means, not only graceful speech, but gracious speech. Now grace in the lips you see hath its dependence upon the pureness of the heart, and saith he, he that hath such a pureness of heart, as that from it he hath a graceful lip, the King shall be his friend. Doubtless Solomon spoke this with reference to himself, showing what a friend he would be to those that appeared before him in pureness of heart, and this graciousness of their lips. But this is much more true in reference to the King of Heaven. He that loveth pureness of heart, for the grace of of his lips, the King of Heaven shall be his friend, he shall be accepted of God. And what grace soever that is, gracefulness of speech any one hath, if there be not pureness of heart, he shall have no favour with the King of Heaven, what ever he may find among any of the Kings of the Earth. O this therefore is the great thing, my Son saith Solomon, give me thy heart. That's it which the Lord doth so much delight in, Prov. 23. 26. My Son, give me thy heart. What heart must it be? Not an unclean heart, not a filthly heart, not a proud heart, not a covetous heart, not a malicious heart, not an uncharitable heart, but my Son give me thy heart, give me thy heart purified, purged, cleansed. Or thus, give me thy heart, resign it up to me to be purified, to be purged, to be cleansed, to be made holy. Indeed we may give our proud hearts up to God, and beg of him that he would humble them, But we must not think to keep our hearts proud, and give them up to God proud; and we may give our unclean hearts to God, begging of him that he would cleanse them, but we must not keep unclean hearts in our bosoms, and then say, we give up our hearts to God. The heart in which God is pleased, and in with he takes delight, is the pure heart; therefore upon all these Considerations, let us be much looking after the purity of our hearts. And then.  
Secondly, Do you find that according to Scripture rule, you have a pure heart, Then I have a second word to say. Pray do what you can to keep your hearts pure: For they who have pure hearts may quickly find their hearts very impure, unless they look narrowly to it. A heart that is made pure, will be greatly impured unless we watch, and keep it pure. Solomon hath that expression, in Prov. 4. 23. keep thy heart with all diligence, saith he, For out of it are the Issues of life: keep thy heart, keep it with all diligence, with all manner of keeping; you see then, it is not enough to get a pure heart; but we must keep our hearts, and keep them clean. As 'tis in this case with your houses, you do not only make them clean, but you keep them clean: and if a house be made never so clean, yet it will contract defilement. Dust will be upon it, unless it be kept clean, unless it be watched that none throw dirt into it. Indeed we had need in keeping our hearts, to watch them continually: and that's the great business of keeping our hearts, for the Devil if we do not watch our hearts, he will do one of these two things.  
He will either steal away our heart: for the Devil comes a heart-stealing continually; and especially when you are at a Sermon, or a holy duty; and if he can but steal away your hearts, he cares not how many Bodies there are here.  
Or he will be throwing dirt into your hearts, suggesting wickedness: He will throw dirt into the inner closet of your hearts, by his Temptations, by his Injections. Therefore if you would keep your hearts clean, you must watch them.  
I, and you must often wash your hearts, if you would keep them clean; for your hearts will contract filth, do what you can, unless they are daily washed, and duly searched.  
As it is with a Garden, let a Garden be dressed, and made very exact, so that there is not any thing amiss, not a Weed to be seen in it: I, but the Garden must be kept thus, or else in a little time it will be overrun with Weeds again. It is so in our hearts: Suppose we have weeded out this, and that, and the other evil, if we do not keep a continual care of our hearts, the Weeds will grow again; and therefore our hearts must be continually weeding, and our hearts must be continually washed. We must go daily to the Fountain opened for sin and for uncleanness: We must wash our hearts by the renewed Acts of Repentance, confessing our sins, bewailing our sins, mortifying our sins. This is a great work for us. If you have pure hearts, look to it that you keep them pure; you may quickly be defiled: David, a man that had a pure heart; yet got so much defilement upon his heart, that he could not tell what to make of it, but begs of God to create him a new heart, and all because he did not watch his heart, but gave way to Temptation, and so was overtaken: than you will find if you do not daily sweep your houses, they will defile; and the cobwebs they will grow; the Spiders will be at work; and though your hearts be never so pure, Spiders will creep into them, this Lust, and that Corruption, and they will be weaving their Webs there. O what sad Webs we have in the hearts of men, and all because they look not after them! You must sweep down the Cobwebs, and throw out the dirt every day, if you would keep your hearts clean.  
And I would press all I have said, by these four Considerations. Look to it that you have pure hearts, and that you keep your hearts pure.  
First, Upon this Consideration which you find in Psal. 18. 26. With the pure, thou wilt show thyself pure: with the merciful, thou wilt show thyself merciful: with an upright man thou wilt show thyself upright. With the pure thou wilt show thyself pure. I, but if a man be not pure, Will God show himself impure towards him? No such thing. Let us be what we will, God is ever the same. Nothing can turn him out of his purity. But the meaning is, If we are pure, pure in heart, God will show himself pure to us: that is, he will perform all things; he will be that to us which he hath promised. He will be all that to us which we can desire. With the pure, thou wilt show thyself pure. And he saith, With the froward, thou wilt show thyself froward. As God knows how to deal with men in ways of evil, to hit them according to what they are: With the froward thou wilt show thyself froward. Not that there is any frowardness or passion in the Lord; but men shall be dealt with according to their way. They that will wrestle with God, as the word there signifies, he will pay them in their own coin: And so with the pure, thou wilt show thyself pure. And then,  
Secondly, Look to this purity, for then all things are pure to you. As God will show himself pure to you: So if you are pure, all things will be pure to you, Titus 1. 15. Unto the pure, all things are pure; but unto them that are defiled, and unbelieving, is nothing pure. Here is a very strong Argument to press you to this purity of heart: To the pure, all things are pure. To the impure, nothing is pure. Why is it that to the pure all things are pure? What are evil actions pure to them? Is sin pure to them? No: God forbidden that any should have such a thought. This liberty have some taken to themselves, as if there were no difference to be made in actions: But, to the pure, all things are pure. They need not trouble themselves about sin, or this or that. No, but to the pure all things are pure: that is, all things are blessed to them: All their enjoyments, all the Ordinances of God, all their outward comforts, all their relations, all their duties, all things are pure to them. Whereas, saith he, To them that are defiled, there is nothing pure. The very holy Ordinances are not pure to them: Their Callings, though honest, are not pure to them: their riches, their great possessions in the world, are not pure to them: They have not a pure, nor a holy use of any of these things. This is an awakening consideration, to look after a pure heart, To the pure, all things are pure; but to the undefiled there is nothing pure; but even their mind and conscience is defiled. And then,  
Thirdly, The pure in heart, are only fit for Communion with God, 2 Tim. 2. 22. saith he, With them that call on the Lord, out of a pure heart. They only are fit to call upon God, who have a pure heart. The Apostle would have them lift up clean hands, in 1 Tim. 2. 8. (much more then, pure hearts, who call upon God out of a pure heart.) And when the Apostle James had exhorted them to draw nigh to God, with this Promise of Assurance, that he would draw nigh to them, presently he adds, Cleanse your hands ye sinners, and purify your hearts ye double minded. You are no ways fit for Communion with God, for drawing near to God, unless your hearts are thus purified, thus purged, thus cleansed. And then,  
Fourthly, Lastly, The pure in heart are those that have that great promise, the promise which concludes all good; namely, To see God. Matth. 5. 8. Blessed are the pure in heart. Why? Saith he, They shall see God. God is a Spirit, God is Invisible, How shall they see him? Him no man hath seen, nor can see. How shall the pure in heart see him? Why, they shall see him; that is, they shall enjoy him, they shall have sweet communion with him; they shall ascend into the Holy Hill, Psal. 24. 3, 4. Who shall ascend into the Holy Hill? He that hath clean hands, and a pure heart. They shall be admitted nigh to God, they shall see him, they shall enjoy him.  
I may conclude with that of the Prophet, Hab. 1. 13. he saith, that God is of purer eyes than to behold iniquity. And the truth is, Impure eyes cannot behold God: They cannot bear the Glory, the Excellency of his presence: They cannot enjoy God. There is a stop in the very nature of the thing, as well as there is a stop by a Divine Law. Thus the Imposture shall not come into the presence of God; that's the Divine Law. And there is a stop in the very nature of the thing: they cannot abide in the presence of God. As he is of purer eyes, than to behold evil: so evil ones have such impure eyes, that they cannot behold him, they cannot see God.  
Now then, let this be considered, and lay it to heart, what reason you have to look after this pure heart, which is the first of those three springs, out of which saith the Apostle, all those holy actions, which are the end, and the fulfilling of the Commandment of God must flow, and with which only it is that you may come to have acceptance. And so much now of the first of the Springs, The Pure Heart. The second is, a Good Conscience.  
FINIS.    
PSAL. 92. 12. The righteous shall flourish like the Palmtree. He shall grow like a Cedar in Lebanon. 
WE see commonly that opposites, either persons or things, being laid together, illustrate and set off one another. (To touch at no other things in this Psalm) Here are two of the greatest opposites in this world laid together, and they do wonderfully illustrate each other.  
The opposites are, the Wicked and the Righteous. And indeed, those two divide the whole world.  
The state of the wicked, is set down at the seventh Verse, They may spring as the Grass, they may flourish. But what's the issue of it? It is that they shall be destroyed for ever. They shall spring, but they shall spring▪ but like Grass, which is Green for a while, and quickly withers.  
Now the Righteous at this twelfth Verse, (For I shall not enlarge further upon the state of the wicked; but only to set off the state of the Righteous.) The Righteous shall flourish too. But how? Not like the Grass, but like the Palmtree. And indeed, they shall abide for ever: whereas the wicked, they shall be destroyed for ever.  
Who the Righteous are, I shall not stay to speak of at large.  
They are such as are righteous in their state, being in the righteousness of Jesus Christ.  
And they are such as are righteous in their course, and in their life, walking answerably to such a state.  
These Righteous ones shall flourish. They shall not only Live and Continue, but they shall have a flourishing life. David saith, Mine enemies live, and are mighty. 'Tis true, they do so for a time, many times. The Righteous live, and they have a mightiness too. For they flourish.  
And how do they flourish? Not as the Grass, but as the Palmtree.  
I shall only open that a little, and touch only upon one point, from the Parallel. They shall flourish as the Palmtree.  
The Palmtree is an excellent tree, and the praises of God are often resembled by it: Nay, they are said in the Revelation to have Palms in their hands. And they are shadowed by the Palmtree, in the Prophecy of Ezekiel, Chap. 40. 31. in the description of the New Jerusalem.  
Now when it is said, They shall flourish like a Palmtree: We must consider how the Palmtree flourishes.  
The Palm tree, (only to touch that) is the Date-tree, that's the Palmtree. And so the Meeter, or Singing Psalms expresses it. There it is rendered thus,  
The Just shall flourish up on high,  
As Date-trees bud and blow.  
Now there are five things which are observed in the Date-tree, I shall name them all, but speak only a little to one to carry on this point of the flourishing of the Righteous like the Palmtree.  
First, The Date, or the Palmtree grows in the purest soil: it will not grow in filthy places, in dungy places, but it loves a very pure soil. And thus the Righteous flourish: They flourish in a very pure soil: for they are planted in that which is the purest soil of all: They are planted in Christ: They grow in Christ; and they grow in the Church, which is a pure soil. They are planted in the house of God, as it follows in the Psalm. Not in the world, the unclean and polluted world, which lies in wickedness, and smells like a dunghill, but in the Garden of God. And,  
Secondly, The Palmtree is a Tree whose branches do shoot all upwards: there's none grow out of the side, as other Trees have. And thus the Righteous flourish as the Palmtree: their affections are set upon things above: they grow up Heaven-ward. They do not shoot out their branches this way, or that way to the world, but all to Heaven. So it is while they act according to their state.  
Thirdly, The Palm-trees are those Trees which are always green: Green in Winter as well as in Summer. It doth not cast its leaf, nor fade; as the expression is in Psal. 1. 3. The godly man is like a Tree planted by the Rivers of Water, that bringeth forth his fruit in his season, His leaf also shall not whither. They hold up their profession: they are green, not only in the Summer of prosperity, but in the very Winter of adversity; and maintain their verdure, and their beauty in the hardest times.  
Fourthly, The Palmtree is a Tree that doth not only keep its greenness, the beauty of its leaves; but it is a Tree that is full of fruit; and that good fruit, pleasant fruit, sweet fruit. a kind of Cordial fruit, which you know the Date is. The Righteous have the greenness of a profession: and besides that, they have the fruitfulness of their Conversation; and 'tis pleasant fruit, fruits of Righteousness, fruits of Faith, fruits of Love, the fruits of the Spirit. They are fruitful Trees, such a one as the Palm.  
Fifthly, (Which I shall a little insist upon.) They flourish like the Palmtree. It is so far noted, that it is made an Emblem. The Palmtree doth grow up, when it is most pressed down. When there are the heaviest weights hung upon the Palmtree, than the Palmtree rises up highest. It grows highest, when it is (as it were) kept down. Thus it is with the Righteous; they flourish like the Palmtree: And that's the Note that I shall give you, and speak a little to.  

DOCT. That Righteous persons, such as are righteous in their state, in a justified state; and Righteous in their course, walking in holiness, they do improve and grow under greatest pressures. When they meet with the greatest pressures in the world, they thrive and grow Heaven ward.  
This only I shall speak a little to. When the world would crush the Righteous, press them down to the earth, yea, press them down to Hell if they could, yet like the Palm-teee, they grow up more and more.  
It is said of the people of Israel, who were the Church of God in Exod. 1. that when Pharaoh put weights upon them, the weights of very heavy oppression; when he set over them Taskmasters to afflict them with their burdens at ver. 11. it is said ver. 12. But the more they afflicted them, the more they multiplied and grew. This was just like the Palmtree. Pharaoh burdened them, but they multiplied and grew. And surely we are to understand this, not only of their multiplyplying in number, but of their multiplying in goodness too, or their increase in goodness: they multiplied and grew (Doubtless there is that sense in it) not only that they had a greater company, and more fruitful as to the production of persons, but that they were more fruitful in their lives. And that's it which hath been said of the Church at all times, when under pressures and burdens. Saith One, They were bound, they were beaten, they were burnt, and yet they multiplied and increased. And doubtless, it was with the twofold increase I spoke of before. The more persons were added to the Church; and those persons that were added, advanced more in ways▪ of Grace, in ways of Holiness. And so that other saying of the Ancients upon this very point; That the blood of the Martyrs was the seed of the Church. It was like seed indeed, and it brought forth, as the seed spoken of in Matth. 13. The good seed falling upon good ground, brought forth, in some thirty, in some sixty, in some an hundred fold. This is flourishing like the Palmtree. And that we find in Dan. 11. 35. And some of them of understanding shall fall. Shall fall! How? Shall fall into the hand, and under the hands of persecuting Tyrants; they shall fall into trouble; like that in the Proverbs, The Righteous falleth seven times a day. That is, he falls often into trouble, yet God helps them up again. Now saith he, some of them of understanding; that is, of a spiritual understanding, of a holy understanding: they shall fall into afflictions: for them of understanding, we may explain it by Dan. 12. 10. None of the wicked shall understand, but the wise shall understand. The godly wise, they shall understand. Now of these men of understanding: Many shall fall: Well, what shall be the effect of it? To try them. That's the First.  
And not only so, but to purge, and to make them white. To purge out their corruptions, and to make their Graces very conspicuous. You see the improvement they made of their afflictions and sufferings for the truths of God: and that in Zach. 13. 9 teaches the same thing. I will bring the third part through the fire: through the fire of persecution. And what, shall they be burnt there? No, saith he, I will refine them as Silver is refined, and will try them as Gold is tried: and they shall call on my Name, and I will hear them, I will say, it is my people; and they shall say, The Lord is my God. Thus they shall grow up in the actings of their faith to an assurance. Faith shall come to an appropriating act; they shall say, The Lord is my God. And when? Even when I bring them through the fire. I will refine them so, that their faith shall be exceeding transparent: and they shall say, The Lord is my God. And we know what the Apostle Paul found by the sufferings which befell him; and in him the Church of God, Phil. 1. 12. saith he, I would you should understand, Brethren, that the thing which happened unto me— Why, what things were these that happened to Paul? What was it some great preferment, (as we say) some great Benefice, some great honour? No, the things that befell him, were troubles and afflictions; Bonds, as he doth express it in ver. 13. Now saith he, These have fallen out rather unto the furtherance of the Gospel. How, to the furtherance of the Gospel? Why, because persons by this affliction upon me, which threatened them also; and 'tis like took hold of some of them: why, saith he, They waxed confident by my bonds, and are much more bold to speak the Word without fear, ver. 14. They grew up like the Palm tree; they grew to a confidence. They were not only honest and faithful, but they were confident and bold. They had not only integrity for Christ, but a great increase of strength for Christ; and all upon his sufferings: They flourish like the Palmtree. And that in Rom. 5. will reach it too: saith he, We glory in tribulation, knowing that tribulation worketh patience, and patience experience, and experience hope. Why, tribulation did not hinder their Graces, but did further them. Tribulation did work patience. It seems to be a very strange sting. Tribulation doth exercise patience indeed: But how? It did work patience, or make them more patiented: for that's the meaning of it. Now it seems very strange, yet thus it doth. And then Patience experience, and experience hope. Here's a flourishing, and a growing up in all Graces, even in a time of tribulation. And it's the same thing that we have too in 2 Cor. 4. 17. Our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. That is, it works us into a greater fitness for glory, the afflictions that are upon us. We grow more up into Heaven, more into glory. Our hope doth (as it were) rise up into glory by our affliction: And this is flourishing like the Palmtree. Affliction will make us the fit for Heaven: they will make us better than we were, and so fit for Heaven, fit for glory. Grace improved is very near to glory. Thus we see how the Scripture holds out this thing, that the righteous flourish as the Palmtree. They are bettered, and made fit by their afflictions for glory.  
I will give you an account in some grounds of it, why it is so, how it comes to pass.  
First, The pressures and weights that are upon the Righteous from the world, do wean them from the world, takes them off from the world. Why now the love of the world, and cleaving to the world, and desires going after the world, are a mighty impediment to our growth in grace, to our flourishing in the world. You see what's said in Matth. 13. the cares of the world, the pleasures of the world, the deceitfulness of riches, choke the Word, and make it become altogether unfruitful. And truly the love of the world, and pursuit of worldly things, do exceedingly hinder grace in the fourth Ground, in those that are truly godly, it is a great hindrance to them till they get their hearts mortified to the world, and weaned from the world. Now certainly the pressures that we meet withal in the world, are an exceeding great means to take us off from the pleasures of the world, and the profits of the world. We are mortified to the world: as Paul saith of the Cross of Christ, Gal. 6. 14. God forbidden that I should glory in any thing save in the Cross of Christ. What's the Cross of Christ? Why, the sufferings which I have for Christ, the weights which are laid upon me for Christ's sake. What was the effect of this? Why, whereby I am crucified unto the world, and the world unto me. Now when the soul is delivered from this world, this evil world, it must needs flourish up to the other world.  
Secondly, By the afflictions and troubles we meet with in this world, we get much light, and grow into a clearer knowledge of those things which makes for our increases Heaven-ward. It hath been anciently said, That affliction gives understanding; and the School of the Cross, is the School of light. Light comes in while we are in the School of the Cross. And indeed there is a fourfold light doth come in to us while we are under the Cross, and under sufferings. A light,  
First, Which discovers more to us the vanity of the world, than ever we saw before, and the baseness of the world, and the wickedness of the world: and this is a great advantage to us. And,  
Secondly, A light to see more of of the Mind of God, and of the Word of God. So David in Psal 119. 71. It was good for me that I have been afflicted, for thereby I have learned thy Statutes. Saith he, learned them? I have more of thy Statutes, and I have learned every Statute more. There hath come in a clearer light into my soul now by my afflictions. A state of affliction is in itself called in Scripture, A state of Darkness: it is a time of darkness: and yet it is wonderful, that out of this Darkness there comes a light; a spiritual light: so that we see more of the Word of God, and of the wonderful things of the Law.  
Thirdly, It must needs follow, that by affliction we have a clearer light to see the worth of grace, and of an interest in Jesus Christ, what an excellent thing that is. And then,  
Fourthly, A clearer light to see the excellency of Jesus Christ himself. As of an Interest in Christ, so of the person of Christ, how glorious, how choice a one Jesus Christ is. I do but touch this now: By affliction a light comes into the soul: Upon all these, or upon other accounts, we must needs improve Heaven-ward, and grow up like the Palmtree. In 2 Pet. 3. 18. saith the Apostle, Grow in Grace. Why how should we come to grow in grace? Why saith he, And in the knowledge of our Lord and Saviour Jesus Christ. In proportion to our growth in the knowledge, in the true knowledge; I speak not of a notional knowledge, a mere brain knowledge, but of an experimental knowledge of Jesus Christ. As we increase in this knowledge, so we increase and grow in grace: and so of the rest. As we grow in the knowledge of the vanity of the world: as we grow in the knowledge of the Word of God; as we grow in the knowledge of the worth of grace, and of an interest in Christ; as we grow in the knowledge of the excellency of the knowledge of the Person of Christ, so we must needs grow in grace. Now then, the Cross and affliction giving us an advantage for all these things, you see the ground of it. And then,  
Thirdly, The weights and pressures which are upon these Palm-trees, upon the Righteous, they do draw them more into their own hearts, to converse more at home, to search themselves more, to be acquainted more with their own bosoms, and this will make us flourish, and grow upwards: for indeed the reason why we grow up so little in acquaintance with Christ, lies much in this, because we grow so little in acquaintance with ourselves. Now in an afflicted condition (if ever) the soul is upon its return to itself. In Lam. 3. when the whole Church was in that sad condition, under those grievous weights of Captivity, and all manner of trouble they were in: say they, Let us search and try ourselves. Come, now let's go in to ourselves; let us search for our corruptions; search for our lusts, which lie in the secret corners of our hearts; let us search ourselves, and let us search how it is with us as to Grace; what faith we have, what love we have, what patience, and so of the rest. Indeed, afflictions do put us upon this search of ourselves, to find out the state of our graces; how it is with us, what condition they are in, how they far. Now this the troubles we meet with in the world, give us an advantage for, and so an advantage of spiritual growth, of growing Heaven-ward, as the Palmtree. And then,  
Fourthly, These afflictions and pressures we have from the world, drive us nearer to God. As to a more acquaintance with ourselves, so to a more acquaintance with God, and more communion with Christ. They do (as it were) force us to Christ, when the world deals so unkindly with us. Many times when the world is kind to us, sail with us, and flatters us, and hugs us, and embraces us, we begin to forget, and to slight communion with Jesus Christ; and to say as they in Jer. 2. We are Lords, we will come no more at thee. It is spoken of the people of Israel, when they were in a very flourishing condition. I, but when they were slaves, and in captivity, and in a sad condition, truly than they saw reason to come to Christ, to come to him by prayer. The very Mariners in Jonah, when they were in the storm, every one went to his God. Isa. 26. In their trouble they have visited me. To be sure I shall hear of them then, In their affliction they will seek me early. It is so in evil men, much more is it so in the righteous, and in those that have walked with God▪ If they have had a constant communion with God and Jesus Christ in a time of peace and prosperity, surely in a time of pressures they have much more communion with him. Now this must needs cause the soul to increase and flourish. For the nearer we are to God, the more we have of God, and receive impressions from him; as Moses, when he was with God in the Mount, his face did shine. But in times of outward peace, and when all is well, O we are very ready to neglect communion with God.  
Fifthly, Lastly, While the righteous are under weights and prestures, like a Palmtree, they have a special promise of the presence of God with them; and this is that which makes them flourish indeed. It is not our being in affliction, which will make us better, and make us grow Heaven-ward; but it is Christ being with us in affliction. It is Gods manifesting himself to us in affliction which makes us grow, and flourish like a Palmtree. Now I need not stay to tell you how many promises there are of the special presence of God to his people while they are under the Cross, that in Isa. 43. 2. When thou passest through the waters, I will be with thee; and through the Rivers, they shall not overflow thee; when thou walkest through the fire thou shalt not be burnt, neither shall the flame kindle upon thee. I will be with thee. And truly the presence of God with us, it is not only for this end (Though that be there expressed) that we shall not be quite swallowed up, that the water shall not drown us, nor the fire consume us; but that the fire and water shall not consume us as to our soul state. That we shall not suffer loss or detriment in our spiritual state, by being in the fire or water; but that we shall increase there, and grow there. So in 1 Pet. 4. 14. If ye be reproached for the Name of Christ, happy are ye; for the Spirit of Glory and of God resteth on you. It doth not only come to you, and visit you, but it rests upon you. Now when the Spirit of God is, especially when the Spirit of God rests, and doth abide, there must needs be a growth, and an increase in our spiritual state. But so it is, while we are under these afflicting dispensations, when the weights are upon us, we have promises of more of the presence of God, and of the presence of his Spirit, and of the resting of his Spirit; and therefore we shall flourish, flourish spiritually, flourish in our inner man: That may serve for the clearing of the Point, That the Righteous flourish as the Palmtree, under weights and pressures.  
Application. First, This may confirm us in a twofold Scripture-truth.  
First, That there is no wisdom, nor counsel against the Lord. That's a Scripture assertion, which receives a mighty confirmation by this point. Prov. 21. 30. This point doth mightily confirm it. Why, what's the Counsel, what's the purpose of the world, when they hang their weights upon the Palm-trees, upon the righteous, what's the meaning? You shall understand their meaning: when the first weights that we read of in the Scripture were ever hung upon these Palm-trees, in the place before quoted, Exod. 1. 10. Come on, saith he, Let us deal wisely with them. The Wise man saith in the Proverbs, There is no wisdom, nor counsel against the Lord. Well, saith he here, Let us deal wisely with them. To what purpose? Why, saith he, Lest they multiply. We will keep them down; keep them down, that their persons multiply not; and we will keep them down too, that their Graces multiply not. Truly this is the design of the Counsels of men, in hanging their weights upon the Palm-trees; and so it hath been all along in the sufferings of the Church. What hath been their wisdoms? They thought by their sufferings to keep down those truths which they professed, which it may be they called Heresy: As Paul saith, After the way which you call Heresy, so worship I the God of my Fathers. Heresies, they thought to suppress them as Errors and Heresies.  
And they thought again to discourage the professors: yea, they thought not only to discourage them in matters of truth, of faith and worship; but they thought to turn them quite aside; to make them renounce it, to forsake it, to apostatise, to backslide, to deny the faith. This is the thing which they have had in their eye, in all the pressures which they have laid upon the people of God from one time to another, to strip them of their faith, and to strip them of the truth; to break them in the things of God. Now I say, this is their Counsel. And mark what the Scripture saith, There is no wisdom, nor counsel against the Lord. They thought to hinder them in all these things, to suppress the truth, to discourage the professors of the truth, and to cause them to turn away, and to deny the truth. But they have failed in it: for they multiplied; and the truth multiplied; and they flourished more by the weights and burdens that were upon their backs. So that we may say in this case, as the Prophet Isaiah, Chap. 44. 25. That the Lord turns the Counsels of the wicked hackward. Turneth wise men backward: that is, their wisdom which they have been exercising, that hath produced a quite contrary effect to what they intended: they thought to hinder the truth; and they have been rather a furtherance to it, as Paul's word is in the first of the Philippians. These things have happened to the furtherance of the Gospel, which they thought should have ruined the Gospel. And this indeed is so notorious, that the enemies of the Gospel have been forced many times to acknowledge, and to confess it with grief, That the righteous have flourished like Palm-trees. In Exod. 1. 12. when it is said, the more they afflicted them, the more they multiplied and grew. And what follows? And they, that is, the Egyptians, were grieved because of the children of Israel. We see we cannot bring them down: their Counsels went quite backward. And you have the like in John 12. 19 The Pharisees when they had done all that they could to hinder the people's receiving of Jesus Christ, they said among themselves, Perceive ye how ye prevail nothing? Behold, the world is gone after him. You see they were fain to make an acknowledgement of this thing their own selves. We have been labouring to stop the progress of this man, but we find it quite otherwise; we prevail nothing at all. Not only, not much, but nothing. And behold, the world is gone after him. He will get all the world shortly, they multiply so fast. So that we see from this, the truth of the Scripture, that there is no Counsel against the Lord.  
And it may give you a further confirmation by way of Instruction, concerning that great truth, in Rom. 8. 28. All things shall work together for good to them that serve God, and are the called according to his purpose. All things work together for good. What things? Troubles, afflictions, pressures, burdens which are laid upon them, they work for good. Why, this is one of the greatest goods that can be, to have grace flourish and grow. Faith and Humility, and Love to Jesus Christ, if one increase in these things. What is worthy the name of good, in comparison of an increase of these things. That's one thing we may take notice of from it.  
Secondly, We should be hence raised up in our hearts, to magnify the power, wisdom and goodness of God, who doth thus overrule these things for his people: for certainly this doth declare the wonderful work of God. In Isa. 28. where he hath a notable Allegory, and speaks of the troubles and sufferings of the faithful people of God: For all that that is spoken of the Ploughman, and of the Thresher, and of the bruising of the Corn with threshing Instruments, they do respect affliction and troubles which come upon the people of God, (as is clear.) But now, saith he, in the close of that Chapter, This also cometh from the Lord of Hosts, which is wonderful in counsel, and excellent in working. We may wonder at the counsel and wisdom of God, who doth his people good by threshing them, and bringing the wheel over them. Here are several sorts of afflictions and sufferings, some lesser, and some greater. Now all this is but to separate the good seed from the chaff, and to make it more fit for use: for while the Corn is in the ear, it is not fit for use, and we cannot make bread of it until it be thresht. Now the Lord hath several ways to do it. But saith he, This cometh forth from the Lord of Hosts, which is wonderful in counsel, and excellent in working. Truly we may say, How wonderful is the counsel of the Lord! How excellent is his working, that he makes the Righteous to flourish like the Palmtree; to grow upwards, by that which one would think should bring them down! As when we see the Corn laid at, and thresht with a Flail, one would think there were great hurt intended to the Corn; but it is only to separate it from the chaff, that it may appear in its own beauty and usefulness. So the Lord hath a flail of tribulation, to separate the Chaff from the Wheat. Those acts of Providence towards God's people, which seem to be for their hurt and undoing, when they are thresht as it were by the world, it is only to make them appear what they are. That which we find in Psal. 69. 22. concerning the wicked, by that we may observe the wonderful difference, and deal of God with the wicked, who flourish as the Grass, and the righteous. David speaks there of such, and saith he, Let their table become a snare, and that which should have been for their welfare, let it become a trap: that is, the Lord doth curse their Comforts. By Table, he means the good things upon their table: when they have a full table, a plentiful table. And so all outward prosperity, saith he, it shall be a snare to them. And that which should have been for their good: that is, that which in the nature of it is for their good, It shall be an occasion for their falling: they shall grow more hardened by it, more proud by it, and more impenitent by it, and more strangers to God by it. But now when the Lord speaks of a righteous man, here the thing which was appointed for his snare, as the troubles and persecutions which lie upon him in the world, shall be a table to him; his very snares shall be a table to his Inner man, where his Graces shall come and feed, and grow fat, and flourish, and increase. The things which the men of the world have devised for his falling, they shall be to him an occasion of good. This is wonderful, and we are to bless the Lord for it, when we find such effects of it: when we see it so in others, or have any experience of it in ourselves, that our afflictions do not snare us, but are a table to our Graces. That's another thing, to give God the glory of it; for it is not in the nature of these things to do it. No, things would work quite otherwise, but that God is wonderful in his Counsels, and excellent in his workings towards his people: they would rather drive us from God, and destroy our graces.  
Thirdly, Seeing it is so, that righteous ones do flourish as the Palmtree, then when any weights of affliction, either personal or public, or persecution, or whatsoever are upon any of us, let us mind the purpose of God towards us. Let us not think that he comes to hurt us, but to make us grow and flourish like a Palmtree. Let us mind this, and join with God in this Counsel, in laying such things upon his people: Let us join with God, and promote the Counsel of God in our own hearts and lives, and in the hearts and lives of others, that they may be bettered by their sufferings, and be encouraged by their sufferings, to believe more in God, and more for God, than ever they were. God doth not intent us hurt, but good by it; and so we should find it, if we were wise to join with him in his Purposes.  
Fourthly, And then I would say yet further, This may be matter of Trial to us. We may take a trial of ourselves, both as to the state of our persons, and as to the state of our graces.  
First, As to the state of our persons: Why, how is it with us under sufferings? Do we improve by them? Do we grow, do we flourish, though we have these weights upon us? Why, truly it is an argument and evidence that our state is good: for a bad man is not made the better by the evils that are upon him. I know God may use afflictions to change a man; but unsound hearts, they that have been unsound and false in the profession of the Gospel, they do discover themselves in such a time, show their rottenness, and their naughtiness. And it is a very great question, whether they that are not bettered by afflictions, were ever good. Though I would not speak it to lay a trouble upon any. Our bettering sometimes under afflictions, is not very dicernable, at least at present. But I say, it may put us much upon a doubt▪ whether we, or any were ever really good, if we are not bettered by afflictions, and by trials, and by the troubles that are upon us, and by our fears, and by our dangers.  
And likewise, we may hence have a great trial, as to the state of our graces, whether our graces are in good plight, yea, or no. For indeed, if faith be down (and the like) we shall make little improvement of all our afflictions and crosses. If love to Christ be down, we shall rather be upon the losing side. But now if we find that we are increased, and are growing and flourishing in spirituals, when the weight and pressure is upon us, it is an argument that our graces are in a good state: and grace is in a good state when it thrives, and thrives by such means, as seem rather for the quenching of grace, and the hindrance of grace; and therefore truly we should consider ourselves at this day: for certainly the Palm-trees are now with their weights upon them, and many have discovered themselves sadly as to their persons, states, and the state of their graces, that they have very little love to, and faith in Jesus Christ, because they have not flourished in such a day; but rather have declined, and withdrawn, and been ashamed of what they have formerly been. And therefore let us remember that which the Apostle speaks in Heb. 12. speaking of afflictions, which are sufferings for Christ, (that's taken in the Chapter) not only those afflictions, which are fatherly chastisements from the hand of God; but those which are from men, for righteousness sake. Certainly that is the purpose of God; it is all for our profit. Therefore let us consider, whether we profit, yea, or no. We have had Fathers of our flesh which corrected us; and we gave them reverence: Shall we not much rather be in subjection to the Father of Spirits, and live? Submit to the will of God, if he will lay any tribulation upon us for his Name sake; for he hath done all for our profit. What profit? For the profit of our purses, and estates in this world? No, for a better profit than all that; for our profit, that we might be made partakers of his holiness.  
And truly that is another thing, with which I shall conclude. We say this, That we have no reason to be impatient under afflictions and persecutions, under the troubles we meet with in this world for the Name of Christ. Why? for they are for our profit, for our growing; and that we may be made more partakers of the holiness of God: That we may be better while we live, and fit to die, and to glorify him both living and dying.  
And thus I have only touched these things, That the Righteous do flourish like the Palmtree, with their weights and pressures upon them.  
FINIS.    

Books Printed, and are to be sold by John Hancok, Senior and Junior, at the first Shop in Popes-Head-Alley, at the Three Bibles; Who sells all sorts of Divinity-Books, etc. to Chapmen, or others.  
TWelve Books lately published by Mr. Thomas Brooks, late Preacher of the Gospel at Margaret's New-Fish-street.  
1. Precious Remedies against Satan's devices; Or, Salve for Believers and Unbelievers sores; being a companion for those that are in Christ, or out of Christ, that slight or neglect Ordinances, under a pretence of living above them; that are growing in Spirituals, or decaying; that are tempted, or deserted; afflicted, or opposed; that have assurance, or want it; on 2 Cor. 2. 11.  
2. Heaven on Earth; Or, a serious Discourse touching a well-grounded▪ Assurance of man's everlasting happiness and blessedness, etc.  
3. The Unsearchable Riches of Christ: Or Meat for strong Men, and Milk for Babes, held forth in two and twenty Sermons, from Ephes. 3. 8. Preached on his Lecture-nights at Fish-street-hill.  
4. His Apples of Gold for young Men and Women; etc.  
With the Young Man's Objections answered, and the Old Man's Doubts resolved.  
5. A String of Pearls: Or, The best things reserved till last; delivered in a Sermon preached in London, June 8. 1657. at the Funeral of that Triumphant Saint Mrs. Marry Blake, late Wife to his worthy Friend Mr. Nicholas Blake, Merchant.  
6. The Mute Christian; with Sovereign Antidotes against the most miserable Exigents: Or, a Christian with an Olive-leaf in his mouth, when he is under the greatest afflictions, the sharpest and sorest trials and troubles, the saddest and darkest Providences and Changes.  
7. An Ark for all Gods Noah's in a stormy day. Wherein is showed the transcendent excellency of a Believers portion; on Lam. 3. 24.  
8. The Crown and Glory of Christianity: Or, Holiness the only way to happiness discovered in 48 Sermons on Heb. 12. 14.  
9 The Privy Key of Heaven; Or, a Discourse of Closet-Prayer, twenty Arguments for it, with the Resolution of several considerable Questions, etc.  
10. A Heavenly Cordial for all that have had, or have escaped the Plague, etc.  
11. There is now published an excellent new Book of Mr. Brooks, Entitled A Cabinet of Choice Jewels, or a Box of Precious Ointment, Containing eighteen special Maxims, Considerations, Rules and Directions, that are seriously to be minded and observed in order to the clearing up a man's interest in Christ, the saving-work of God upon his own soul, and his Title to all the glory of another world.  
Also declaring several Evidences and Marks of True saving Grace.  
12. There is now printed London's Lamentations: Or, a sober serious discourse concerning the late fiery dispensation, wherein the procuring causes, and the final causes of that dreadful dispensation are laid open, both upon those who hav● been burnt up, and upon those who have escaped those consuming Flames.  
Bridges Remains: being eight Sermons, viz. Of Man's Blessedness: 2. Affection's Rightly placed. 3. How to walk with God in our Calling. 4. O● Good and Bad Company. 5. The Carnality of Professors. 6. What our Work is and how to be done. 7. Soul Resignation into the hands of God. 8. Th● Dignity and Duty of Gods Called Ones Which was the last that ever wa● preached by that Learned and Judicious Divine Mr. William Bridge, late Preach●● of the Word of God at Yarmouth.  
A Discourse of Christ's coming: And the Influence, which the Expectation thereof hath on all manner of holy Conversation and Godliness. By Theophilus Gale.  
There are some other Pieces of the Reverend Author of these Sermons preparing for the Press.