Marks and No Marks, Text
MARKES AND NO MARKES OF THE KINGDOME OF HEAVEN.
ROM. 14.17.
For the Kingdome of God is not meates and drinkes, but righteouſneſſe, peace, and joy in the Holy Ghoſt.
OUr bleſſed Apoſtle in the former Chapters handled at large things neceſſary, being either commanded or prohibited of God: but now hee paſſeth to things of a middle nature, neither required nor prohibited in Divine Law, about which there was hot ſtrife and contention in Rome twixt the converted Gentiles: The Gentile beléevers condemned the Iewes becauſe they were ignorant of their Chriſtian liberty purchaſed by Chriſt, and publiſhed by the Goſpell, who by his death aboliſhed all Leviticall ſhaddowes: The Iewiſh beléevers condemned againe the Gentiles, becauſe they were Apoſtates from Moſes: the ſtronger deſpiſed the weaker for their ignorance, the weaker contemned the ſtronger for contempt of Moſes Law.
Now that brotherly-love might continue, and theſe ſcandals bee remooved, the Apoſtle here ſheweth, That the Kingdome of God is not meates and drinkes, but righteouſneſſe, peace, and joy in the Holy Ghoſt: as if this heavenly Doctor ſhould ſay, The Kingdome of Heaven ſtands not in things indifferent, (as meates and drinkes, and dayes) therefore we ought not ſo ſtiffely to contend about them, but the Kingdome of God conſiſts in more weighty matters, as righteouſneſſe, peace, and joy in the holy Ghoſt.
The words read devide themſelves into two parts
negative,
affirmative.
The negative part, in theſe words: The Kingdome of God is not meates and drinkes.
The affirmative part, in theſe words: But righteouſneſſe, peace, and joy in the holy Ghoſt.
Firſt, for the expoſition of the words, and then to the points that will naturally ariſe from the ſame.
By the Kingdome of God, ſometime is underſtood the miniſtery of the Goſpell; becauſe the Elect are admitted into the Kingdome of God by the miniſtery of the Goſpell, and God raignes in their hearts by the ſame: Thus it is taken, Math. 11.11. He that is leaſt in the Kingdome of Heaven is greater than John: that is, the leaſt Miniſter of the Goſpell of Chriſt can give a greater report of Chriſt than Iohn: we (the Miniſters of the Goſpell) are ſaid to be greater than Iohn, not propter gratiam ſed propter teſtimonium Chriſti: not for grace, but for our teſtimony of the Lord Jeſus: Iohn indéed pointed out Chriſt to the people, Iohn 1.29. Ecce agnus Dei: Behold the Lambe of God that taketh away the ſinnes of the world: but he could not ſay (as we can ſay) that Chriſt dyed, roſe againe, aſcended and tooke poſſeſſion of Heaven for his Elect: for Iohns head was taken from him, before our Head the Lord Jeſus ſuffered.
Secondly, by the Kingdome of God is underſtood the Eſtate of grace in this life, whereby an entry is made into the Kingdome of God. Thus it is taken in the Goſpell of Luke, Luk. 11.21. The Kingdome of God is within you.
Thirdly, by the Kingdome of God is meant the eſtate of glory in the life to come, where God raigneth more perfectly in his Saints, and more fully, and therefore chiefly called the Kingdome of God.
And ſo it is taken, Ioh. 3.3. Except a man be borne againe, he cannot ſee the Kingdome of God. All theſe (in my judgement) may ſafely ſtand with the words of the text: for the miniſtery of the Goſpell ſtands not upon things indifferent, but of more ſerious and ſubſtantiall matters, as righteouſneſſe, peace, and joy in the holy Ghoſt: And for Grace and Glory, it is not meates and matters of indifferency, that brings us to Gods favour, or the Kingdome of Heaven: therefore no ſuch ſtrife ought to be about them.
By meates and drinkes, are underſtood all matters of a middle nature: as bread at the Sacrament whither leavened or unleavened; as geſtures at the Sacrament, whither ſitting ſtanding, knéeling: There was a time that certaine meates were not of an indifferent nature, for they were peremptorily prohibited of God: Levit. 11.4. as that which chewed the cud, and devided not the hoofe (as the Coney, the Camell, the Hare) and that which devided the hoofe, but chewed not the cud (as the ſwine:) But now by Chriſt our liberty is inlarged, and wee may without breach of the Law eate, Cony, Hare, Hog, as that voyce from Heaven (when the ſhéete was let downe to Peter in a trance) plainely ſheweth: Act. 10.15. eſteem not that polluted which the Lord hath made cleane: now are they made indifferent.
Text.For the Kingdome of God is not meates &c.
Doct.The Inſtruction then from hence will be this: That things indifferent (as meates, and drinkes, and dayes) are of no neceſſity to the ſervice of God or the ſalvation of our ſoules.
It is neceſſary to eate and drinke, elſe life could not continue: but to thinke that one kind of meate of it ſelfe is more pure than others, and that a man pleaſeth God by eating our kind of meate and not others is a fond and fooliſh imagination: for as our Saviour teſtifieth, Math. 15.11. It is not that …hich go…th into man that defileth him: & Paul alſo ſheweth in the 1. Cor. 8.8. that … makes us not acceptable to GOD, whereupon S. Paul gives this grave counſell, Heb. 13.9. be not carried about with divers and ſtrange doctrines: for it is a good thing that the heart bee ſtabliſhed with grace, and not with meates, which have not profited them that have beene occupied therein.
Me thinkes that that of S. Paul 1. Tim. 4 4. ſhould confound all idle opinions about prohibition of ſome meates, and ſome times: for (ſaith he) every creature of God is good, and not to bee refuſed, if it bee received with thankeſgiving.
The Engliſh Church hath therefore (according to theſe ſcriptures) adjudged of meates and dayes, as unneceſſary to holines or happine… in their owne nature: as Anno ter…ia Eduardiſexti: that one day or one kind of meate of it ſelfe is not more pure thā another, & that al meats are lawfull, ſo that they be not uſed with vice but with liberty & thankfulnes.
I know that gluttony and drunkenneſſe, and abuſing the creatures, may deprive men of the Kingdome of God, but uſing them temperately they hurt not.
Meates are not materialls of the worſhip of God, for a man doth not pleaſe God becauſe he eateth fiſh rather than fleſh: or drinketh Beere rather than Ale: or that ſitteth at the Sacrament rather than knéele.
This then ſerves to confute the Manichées,Vſe 10. who ſay, ſome meats and drinks are evil, as egges, fleſh, wine, milke: they ſay that wine is the gall of the prince of darkeneſſe: yet God ſaith here, The Kingdome of God is not meates, &c.
Alſo the Marcionites their Pue-fellowes are condemned, who ſay, that it were as good to devoure a ſoule as to eate & devoure things that had blood and life: yet God ſaith here The Kingdome of God is not meats, &c.
The Iewes would eate no hogsfleſh, the Papiſts no fleſh will eate on ſome dayes, and in Lent, groſſe ignorance, ſo (God ſaith here) The Kingdome of God is not meats, &c.
The Papiſts ſay that to eate fleſh in Lent, Ember wéekes, faſting dayes, is as great a fault as to kill a man: wiſe fooles.
Thus wée ſée what a brangle was among them of the new Church at Rome, about matters of nothing.
So at Corinth, what factions and diviſions were about their teachers and other things, one would bee of Paul, another of Apollo, dangerous diſſentions,
And who is ignorant of what jarrs and ſtrifes were betwéene the Eſterne and Weſterne Churches in Victors time, and all about kéeping of Eaſter day?
Afterwards whither the Lords Supper ſhould bée celebrated with Bread leavened, or unleveaned?
The Churches of Lutherans in Germany are much to blame, which breake off ſociety with the Churches of Calviniſts (as they are termed for diſtinction ſake) becauſe of diſſention about the Bread in the Communion, whither it ſhould be eaten whole or broken?
So what a world of trouble hath béene ſtirred up in England about matters of nothing, about ceremonies of the Church, Croſſe, Surplice, and knéeling at the Communion?
For theſe indifferent things the knot of brotherhood is not to bee diſſolved, nor Communion forſaken.
But hee that is diſobedient to authority, herein for his diſobediedce, ſhall beare his owne burden, for lawfull authority ought to bee obeyed in things indifferēt, although the thing be indifferent yet to obey or not to obey in ſuch things is not indifferent. Diſobedience unto lawfull authority is againſt him. Rom. 13. But that theſe things fore mentiond are indifferents, it is plaine, for they are neither commanded nor prohibited by the word of God, neither are theſe in their owne nature good nor evill: they are neither Cum verbo, nor contra verbum, ſed praeter verbum: they are neither with the word, nor againſt the word, but beſids the word, as ſaith an ancient Father: being things indifferent, they may be done and God pleaſed, and they may not be done and God pleaſed.
Yet what bitter cenſures are amongſt us about theſe things? ignorant perſons cenſure others very headily which differ from them, and condemne every thing they cannot reach to: as here the Iewes weake in judgement, account the beléeving Gentiles which uſe their liberty in meates and drinkes, violators to Moſes Law, and rebells to God.
I would have all ſuch as are ſo forward to cenſure their brethren in theſe things of a middle nature know that in things of indifferency it is the intent of the doer, that makes that good or naught that is done, for the things in their owne nature be neither good nor evill: (which makes againſt all thoſe that deny Adiaphora things indifferent, holding all things to bee either evill or good) now of the inward intention God alone is the diſcerner, ſo that in theſe things hée alone is to bee the Judge: therefore abſtains from judging, leſt thou béeſt an uſurper of Gods office.
Amongſt us, hee that ſitteth will cenſure him that knéeleth, as idolatrous: and hée that knéeleth, cenſures him that ſitteth as ſuperbious: But Chriſtians ſhould have a more charitable opinion one of another in theſe things indifferent, done or not done: as Paul wiſheth, qui non manducat, manducantem nc iudicet, Ro. 14.3. He that eateth not, let him not judge him that eateth.
But leave him unto him, who knowes the intention of our hearts, but he that out of pride, or filthymalice, or a ſuperbious mind, ſhal oppoſe himſelfe to authority in things indifferent (eſtabliſhed for the good of Gods Church) ſhall as I have ſaid beare his condemnation whatſoever he be.
Séeing then theſe ceremonies are neither parts of Law nor Goſpell, what reaſon have Chriſtians to diſſent for them, why doe not private men, rather yéeld to publique authority among us. Indéed for ſuch things as pleaſe or diſpleaſe God (as precepts of the Law, promiſes of the Goſpell, faith and obedience towards God) wée are ſtrongly to ſtand and earneſtly to contend for ſuch things, as in Iude. 3. we are admoniſhed: wée have Paul alſo for example Gal. 2.11. but to ſtand out for chips and feathers, is but folly. O that Gath and Aſcalon had never heard of the diviſions of Ephraim, and Iudah.
What will ſtrangers ſay of us thus living in diſcord? Theſe are the Chriſtians, they cannot agrée, one holds one thing, another another, what Religion call you this? As the Papiſts doe hereby take occaſion to blaſpheme our Religion, forgetting their owne domeſticall contentions in more and more weighty matters.
The maine reaſons of this difference among us, are theſe two
Mans infirmity.
Sathans malice.
Mans infirmity, which cannot endure to bee croſſed in our opinions, to which wée are too much wedded.
Sathans malice: delighting in the contention of brethren, being much to the hurt of Chriſts Kingdome and advancement of his owne: for a divided houſe cannot ſtand.
Let every ſoule therefore labour for unanimity and uniformity about theſe things indifferent, and pray ye all for the peace of Ieruſalem: I beſéech you as Paul perſwaded the Corinthians 2. Cor. 13.11. bee of one mind, live in peace, and the God of love and peace ſhall be with you.
I thinke it not amiſſe to examine briefly the differences that are amongſt us about things indifferent, as the croſſe, ſurplice, and knéeling at the Sacrament, and ſo make peace about them, if it be poſſible.
The main thing that makes our brethren ſtumble at theſe ceremonies is the groſſe abuſe of the Romiſh Church: for they moſt idely and ſuperſtitiouſly aſcribe power to the Croſſe, purity to the ſurplice, and fall downe Idolatrouſly to their breaden God: what if theſe things bee thus groſſely abuſed in Rome, may they not without offence bee uſed in England? What if they abuſed their knées to Nabuchadnezars Idol, ſhall it not therefore be lawfull for Daniel upon his knees to pray unto his God and praiſe him. Dan. 6.10. Theſe things are not propounded to us for any ſuperſtitious uſe or end, but civilly for
Diſtinction,
Decency,
Conveniency.
The Croſſe is uſed to diſtinguiſh us from Infidels that deride us, for depending on Chriſt crucified for ſalvation.
In the Primitive Church Chriſtians being derided for truſting on Chriſt for Heaven that dyed on the Croſſe (for this was the taunting talke of Infidels to ſuch as converted, tu ne crucifixo credis? quae tua dementia? doeſt thou beléeve on a crucified wretch? who hath bewitched, who hath aſſalted thée?) would not be outfaced, but gloried in him that ſo dyed, and ſet up woodden Croſſes at their dores, to ſhew that they were not aſhamed of their profeſſion and faith: afterward the croſſe was brought into the Church to diſtinguiſh (as a civill badge, ſigne or ceremony) Chriſtians from deſpiſing and deriding Infidels.
The ſurplice is uſed as a garment of decency in the miniſtery of the word: ſeverall robes are appointed for ſeverall callings: The Parliament Lords in their Robes, the Judges in their Robes, the Miniſters of the Goſpell in their Robes: what errour can there be in all this? where is there the leaſt glimpſe of ſuperſtition herein? It is true indeede, Jude forbiddeth us to touch the garment defiled with the fleſh: Iude. 23. I confeſſe a plague ſhirt is dangerouos to bee worne but if the plague bee waſht out and the ſhirt made cleane. no danger in the ſhirt: It is true the Surplice as it is uſed Idolatrouſly in Rome. is the garment defiled with the fleſh, and at no hand is it in that kind to be received: but (bleſſed be God) the ſuperſtitious uſe of it is taken away in England, and it is onelyonly appointed for decency and deſtinctive order, therefore in this kind who can juſtly be offended at the ſame.
Againe for knéeling at the Sacrament, it is true, it is moſt wickedly abuſed in the Church of Rome, but in our Engliſh Church there is no ſuch uſe or end of kneeling: wee kneele not to the Bread, wee beléeve no tranſubſtantion, wee doe it to teſtifie our humble and heartie thakeſgiving to the Lord for our redepmtion in Chriſt Jeſus.
Severall Churches, ſeverall geſtures: The Germaine Church, app…inteth ſtanding imitating the eating of the paſſeover in Aegipt: The Geneva Church uſeth ſitting, immitating Chriſt at his laſt paſſeover: The Engliſh Church ordeineth kneeling as a convement and fit geſture to expreſſe our humble thankeſgiving to God for our redemption by Chriſt Jeſus: I hold no geſture more laudable in this ſolemne ſerv…ce of God than this.
A miſconceit of theſe things kéepes back many from the intertainement of them: a conceit taken is not eaſily removed. I once much doubted my ſelfe about Croſſe, and Surplice, but the maine thing that troubled mee was their baſe uſe in Rome: but conſidering how (without wrong to the conſcience▪) they are offered to us in England, I redified mine all opinion of them, and without doubting received them: A man that is upon an high ſteeple if hee looketh downeward, trembleth, but if hée looketh upward, his feare is put apart: So when I looked upon the ſuperſtitious uſe of theſe things in Rome, it troubled me, but when I looked upon the innocency of them in our Engliſh Church making all to the glory of God: feare and horror forſooke mee. The Lord grant that all Gods people may wiſely and rightly judge of theſe things. And this counſell I give all Gods people that they labour by all meanes to be throughly perſwaded of the indifferency of them, and ſo by conſequence of the lawfulnes of them: For whatſoever is not of faith is ſinne, (ſaith the holy Ghoſt: and whatſoever is done out of a doubtfull mind is alſo ſinne. Rom. 14.23.Ro…
But what is it (I pray) that is alledged againſt kneeling at the Sacrament?
The firſt objection made againſt kneeling is taken from Chriſts example, for (Chriſt ſaith our irreſolved brethren) ſate at the Sacrament: Now omnis Crhiſti a…tio noſtra d… eſſe inſtru… …very action of Chriſt ſhould be …able to Chriſtians.
Anſ. Hee ſate at the long Supper of the Lambe, but when he gave the new Sacrament of Bread and Wine, it is not erpreſſed whether hee ſate when hee gave it or no, or whether the Apoſtles were ſitting ſtill or no: for Chriſt made a prayer before hee gave it (hee gave thankes ſaith Marke) now whether hee prayed ſitting or kneeling, I know not, but ſitting formerly at the ſupper of the Lambe, very likely hee ſate ſtill: but his ſitting was occaſionably, not purpoſely: wee pray at the table ſitting, but from the table kneeling, wee have no ſuch induction to ſit at this Sacrament as Chriſt had at that, therefore Chriſts example herein is not neceſſary to bee followed of us.
Againe wée ſit not as Chriſt ſate wee ſit upright, but Chriſt lay on his ſide upon a pallate or upon the plancher: Math. 26.20. Recubuit (non ſedebat) cum duodecim: foreign: and Luke 22.14. Diſcubuit, et duodecim Apoſtoli cum co: foreign: hee ſate downe and the twelve Apoſtles with him: that is, hee ſate leaning or lying on his ſide: this kind of geſture the Greeke and Latine words import, and not an upright ſitting. And this was the ordinary geſture of the Jewes at their meats, a geſture that betokened great reverence and humility.
Againe Chriſt after the Iewiſh manner put off his ſhooes, when hee did eate the paſſeover: wée doe not ſo.
Againe Chriſt celebrated the Sacrament in the evening, wée doe not ſo: wée have not that neceſſity for it, as Chriſt had: How then (all theſe things rightly weighed) doe thoſe that ſtand for ſitting at the Sacrament, immitate Chriſt?
It is worthy delivered by Cirill: Chriſtus in cana docuit quid ageret Eccleſia, non quando non qualiter: Chriſt taught in his laſt Supper his Church what to doe, not when to doe, neither in what manner.
The ſecond objection againſt kneeling, is becauſe they kneele at Rome Idolatrouſly, therefore wée muſt not imitate Idolaters, at the Sacrament.
Anſ. If Papiſts will knéele to a breaden God, upon ſuppoſed tranſubſtantiation, ſhall not wee humble our ſelves upon our knees to our great and good God of H…a…en, when hée ſealeth us up in the Sacrament of his ſonne to life and ſalvation. I hope no man dares deny the knée to bée given to God: wee kneele not to the Sacrament: They in Rome abuſe their Temples alſo in their ſuperſtitious dedications, in their Idols, and their idle and Idol ſervice: they abuſe their Papiſts in their ſeditious and lying predications: the holy Scriptures they moſt wickedly pervert: ſhall not wee therefore viſite the Temple, preach and heare the Word: the abuſe of aſhing (as that ancient ſaying is) takes not away the uſe of a thing: Abuſus non tollit uſum.
The third objection is becauſe the Supper of the Lord is a banquet, and wée ſit at banquets, not kneele, therefore knéeling is not …tting at the Sacrament.
Anſ. The Sacrament is no corporall banquet to fill the belly (for it is but a poore banquet, to eate a bit of Bread, and drinke a drop or two of Wine) then ſitting were convenient, but it is a banquet for the ſoules refreſhing, for which refreſhing what Chriſtian ſoule will not expreſſe thankeſgiving: therefore the geſture of kneeling is a ſutable and meete geſture: And becauſe this banquet differs from our banquets at home, it is very requiſite that the geſtures ſhould bée different alſo: and for my part, my ſoule never banquets better than when I am upon my knees to my God.
Many other things are alledged againſt knéeling at the Sacrament, but I will not ſpend too much time about them, but haſten to weightier matters as righteouſneſſe, peace, and joy in the holy Ghoſt: For the Kingdome of God is not meates, &c.
OnelyOnly this Item I give all Gods Children, that they make not geſtures at the Sacrament materialls of the Sacrament, but meere circumſtances, and the Sacrament may be done with them, or without them: but that geſture the Church appointeth, let that bee ſubmitted to: wher the Church appionts ſtanding, l…t ſtanding ſtand: where ſitting, let ſitting bee: and where knéeling is required, let every one imbrace it, for the Church hath power over things indifferent for decency and orders.
This counſell being followed, will bring much credit to our Engliſh Church, much peace to our Brittiſh Ieruſalem, and much comfort to our owne ſoules. Obedience and order two laudable things the ordered man is the …ound man for Heaven: Pſal. 50.23. To him that ordereth his converſation aright will I ſhew mine owne ſalvation, ſaith the Lord. And God himſelfe is the God of order and not of confuſion, as in all Churches of the Saints: that is a true Saint Church, where order and peace with truth and holines is maintained.
Thus much for the negative part of my text, and for the judgement of things indifferent.
Text.For the Kingdome of God is not meats and drinkes, but righteouſneſſe, peace, and joy in the holy Ghoſt.
Theſe words are the affirmative part of my text; the ſcope of this Scripture is to ſhew that the marke of a Chriſtian is not in obſerving of things indifferent, but in obteyning of righteouſneſſe, peace, and joy in the holy Ghoſt.
Firſt then for the firſt of thoſe three, namely righteouſneſſe.
In that the Kingdome of GOD ſtands in righteouſneſſe, this will bee our note of obſervation:Doct. All the members of Chriſt, are clothed with the righteouſneſſe of Chriſt: for the Kingdome of God is righteouſneſſe: Math 6.33. Firſt ſeeke the Kingdome of God, and the righteouſneſſe thereof: righteouſneſſe is all infallible marke of ſalvation.
That Chriſtians are clothed with the wedding garment of Chriſtes righteouſneſſe, it is plaine 1. Cor. 30. Chriſt is made of God to us righteouſneſſe.
The righteouſneſſe of Chriſt is twofold
Imputativ.
Inherent.
The one in Chriſt, the other in Chriſtians, but from Chriſt.
Firſt Imputative righteouſneſſe Non alias juſte facti ſumus coram Deo, niſi exparticipat one exactae juſt…tiae Chriſti: Wee are no otherwiſe made righteous before God, but by the participation of the exact righteouſneſſe of Chriſt: for as Chriſt was made ſinne by imputation, ſo by imputation of Chriſts righteouſneſſe, wee are made righteous: for juſtus et juſtificans non eſt niſi Deus: for there is none juſt and a juſtifier of others but God:…m. 5.18. Rom. 5.18. So by the grace of one ſhall many bee made righteous: for Chriſt is the wedding garment that covereth our nakedneſſe from béeing ſeene at the day of judgement, faith is but the hand of the ſoule to put him on.
Secondly, Righteouſneſſe inherent, this cannot juſtifie us, becauſe it is not perfect in us, yet this doth juſtifie that Chriſts righteouſneſſe ſhall juſtifie us: hée that hath not inherent grace, cannot clame the compleat and imputative righteouſneſſe of Chriſt for his juſtification.
Every member of Chriſt is ſanctified by Chriſt: hée that is in Chriſt Jeſus, is a a new creature: Iohn 1. out of Chriſts fulneſſe wée receive grace for grace.
As wee received from old Adam a double hurt
Imputation of his ſinne.
Derivation of his corruption.
So wée receive from the 2. Adam a double bliſſe
Imputation of his merits:
Derivation of his graces:
And no man ſhall bee juſtified in his merits, that is not ſanctified by his graces.
Vſe 1 1 The Papiſt is then condemned, that makes works his righteouſnes, not Chriſt.
Vſe 2 2. The blind worldling is alſo here convicted that makes riches not righteouſneſſe, the ſeale of his ſouls for Heaven: That worldling, Luke 12.18.19. was a foole in graine, that truſted in his graine, and never looked for faith, no not ſo much as a graine of maſtard-ſéede: rich people (if they have not the riches of Chriſt) ſhall never enter into the Kingdome of Heaven: for my text ſaith here, that the Kingdome of GOD is righteouſneſſe not riches, peace, not pleaſures joy in the holy Ghoſt, not carnall mirth and laughter.
Vſe 3 3. If righteouſneſſe be a marke of the Kingdome of God, then firſt and above all things let us ſeeke the Kingdome of God and the righteouſneſſe thereof: none but the incorrupt ſhall dwell in Gods holy hill: Pſal. 15.2. what if we have all the world and want ſanctity, who can expreſſe our infelicity? the Lord create in us all new hearts, the Lord (of his mercy) renew in us all right ſpirits: unholy unhappy unholy unhappy.
Vſe 4 4. In the fourth place wee may plainely ſee how few of mankind ſhall be ſaved: how few doe wee find among men righteous, truely pious? wée may take up juſtly in our times the cry and complaint of David: Pſal. 12.1. helpe (Lord) helpe for good and godly men decay: what a pity it is, that this world ſhould bée made for ſo many and the world to come for ſo few.
Vſe 5 5. If righteouſneſſe bée the ſoundeſt and ſureſt marke of a member of the Kingdome of God, then how farre from Heaven are ſuch as mock men for righteouſneſſe, and deſpiſe ſuch as preciſely ſeeke to ſerve the Lord: O generation of vipers, how ſhall ye fly from the anger to come? how ſhall yée eſcape the damnation of Hell?
Vſe 6 6 If righteouſneſſe bee a marke of the Kingome of God, then wickedneſſe is a badge of a limme of the Divell: if vertue, and knowledge, and faith, and temperance, and patience, and godlineſſe, and brotherly kindneſſe, and love, bee aſſurers of Heaven: then ignorance, and infidelity, and gluttony, and drunkennes and covetouſnes, & impatience, and prophaneſſe, and maliciouſneſſe, are proofes of damnation? The plague of plagues is to bee wicked: For as righteouſneſſe brings peace and joy, ſo ungodlineſſe brings horrour, Hell, and torments everlaſting.
Thus much for the firſt of the thrée Heavenly markes of our happineſſe, namely Righteouſneſſe.
The ſecond thing that prooves a man a member of Chriſt, a Citizen of the Kingdome of God, is Peace.
The Kingdome of God is righteouſneſſe and Peace.
Peace is twofold,
1. Good.
2. Bad.
Good peace is fourefold,
1. With God, Rom. 5.1.
2. With the Conſcience.
3. With our Brethren:
4. With our enemies, Pſal. 147.13.
Bad peace is an agréement in evill, as was the peace of Simeon and Levi: Herod and Pilate: our peace muſt bee joyned with truth, Zachar. 8.16. and with holineſſe, Hebr. 12.14.
The thrée firſt are here meant: whence let us obſerve this point for our inſtruction:Doct. That every member of Chriſt is at peace with God through Jeſus Chriſt: from whence ſpringeth a twofold peace
of conſcience with
the Brethren.
This peace of conſcience ariſeth from the remiſſion of our ſinnes, and our reconcilement with God through Jeſus Chriſt: Chriſt therefore is called our Peace: and the Prince of Peace: and Peace-maker: Epheſ. 2.24. Eſay 9.6. Coloſ. 1.8.
Concerning this inward peace I will propound theſe 4 queſtions.
Firſt, how this peace is gotten?
By two
1. By grieving for our ſinnes done againſt the Law.
2. By applying the promiſes of the Goſpell for reuniſſion.
Secondly, how may this inward peace be preſerved?
Anſ.By theſe thrée
1. By avoyding all, but eſpecially knowne ſins.
2. By doing every duty uprightly, though not perfectly.
3. By often confeſſing our ſinnes, and craving pardon for them.
Thirdly, May this peace be leſt or no?
Anſ.The ſenſe of it may bee loſt for a time, but the thing it ſelfe never.
And it is loſt by theſe thrée:
1. By ſome or other groſſe actuall ſinne.
2. By neglect of ſome or other duty.
3. By ſome or other ſtrong fit of temptation.
It fareth with the ſoule as it doth with the body: ſometime well, ſometime ill: faith hath his ſwoones: and this ſtate of the ſoule is lively reſembled by theſe: The Sunne un… a Cloud: a man in a trance: …ées dead in Winter.
Fourthly, Now is this peace got… againe, being once loſt?
…y theſe …e
1. By remembring Gods former mercies.
2. By companying with the Godly.
3. By attending the publike miniſtery.Anſ.
4. By renewing our repentance more ſeriouſly.
5. By private and earneſt prayer.
There is in the third place ano…er peace, a famous marke of the …hild of God: and that is peace with …e brethren.
This peace Abraham ſought with …, when their ſervants fell foule …out grounds, Gen. 13.8. David …ught to live peaceably with all …n: Pſal. 120.7 and perſwades … men to peace: 34.14. ſeeke peace …d enſue it: The like doth Paul. …om. 12.18. As much as lyeth you, have peace with all men: God is … God of peace. Chriſt is the Pri… of peace, the Goſpell is the Goſp… of peace, Heaven is a place of pea… therefore let us live in peace, t… the God of peace may be with us.
Vſe 1 Firſt here appeareth the hap… neſſe of a Chriſtian, he is at pea… with his God, Rom. 5.1. being ju… fied by faith wee are at peace w… God, through our Lord Jeſus Chri… and on the other ſide, the caſe of a …probate is very miſerable: Eſay 5… 21. There is no peace to the wi… ed, ſaith my God.
Vſe 2 2 Let every man breathing lab… to maintaine the peace of a good …ſcience, for this peace is a Iew… indéede, a continuall feaſt: Th… Paul indevoured to kéep a cleare co… ſcience, both toward God and ma… Act. 24.16.
Vſe 3 3. Such as live in ſtrife and c… tention, not in love and peace, a… members of Satan. For the Kin… dome of God is righteouſneſſe a… peace. Let us then imbrace peac… as wee live together, let us love … gether, to this end, let us take héede … ſuch things as may hinder peace.
…. Pride, for as wée reade in the …roverbs, onelyonly by pride commeth …ntention: Prov. 13.10.
2. Malice, 3. Revenge, 4. Envy, …. Fierceneſſe, 6. Buſi-medling, 7. …ebate, 8. Strife, 9. Whiſpering, 10. Backbiting, 11. Tale-bearing.
The Kingdome of God is peace: …nd joy in the holy Ghoſt.Text.
Righteouſneſſe brings peace, and peace joy: when wée ſée God well pleaſed, and reconciled with us, and made our loving heavenly friend through Chriſt, how can wée then …ut joy?
By joy is meant the ſwéet motion of a Chriſtian ſoule, chéered up and made glad, partly by the preſent ſenſe of Gods love ſhed into the heart, and partly out of hope of the reward to to come: yea wée are joyfull in tribulation, Rom. 5.3. In the holy Ghoſt.
It is called righteouſneſſe in the holy Ghoſt, peace in the holy Ghoſt, joy in the holy Ghoſt. 1. to ſhew that the holy Ghoſt is the effici… cauſe o… theſ… Heavenly graces … our ſoules. 2. to deſtinguiſh Ch…i… an righteouſneſſe, peace and … from carnall, worldly and unc… ſtant,
For the Kingdome of God is j… in the Holy Ghoſt.
Doct.Great is the joy, and unſpeakeable the conſolation of eueryevery live… member of Chriſt: when a poo… ſoule ſhall ſee himſelfe delivered from ſinne and Hell, and made juſt and righteous in the Lord Jeſus, and reconciled with God, and given now to ſée his name written in the Booke of Heaven, O what cauſe is there of joy.
No marvayle therefore if the twelve men joyed, and joyed, and joyed, and joyed when they found (by the ſtarre) the Lord Jeſus Mat. 2.10. They rejoyced with an excéeding great joy: they rejoyced, they rejoyced with joy, they rejoyced with great joy, they rejoyced with an exceeding great joy.
No mervaile therefore, if the Apoſtle bids us rejoyce in the Lord alwayes, and againe (ſaith hee) rejoyce: therefore great is the joy of the beleever.
Our Saviour when hée ſaw the Apoſtles overjoyd in the caſting out of Devills, ſaid, rejoyce not in this that Devills are ſubdued unto you, but rejoyce in this, that your names are written in the Booke of life, this is the ground of true joy.
This joy Mary was filled with: My ſpirit rejoceth in God my Saviour.
This is the joy that every Chriſtian more or leſſe injoyeth, and ſometime or other comfortably and ſwéetely ſéeteth.
This Heavenly joy differeth from worldly joy, in theſe foure.
1. Worldly joy is naturall: this joy is ſpirituall.
2 Worldly joy ariſeth from externall things: this joy ariſeth from God love remiſſion of ſinne, aſſurance of life everlaſting.
3. Worldly joy makes men ſecure: this joy maketh a man ſerve God more earneſtly and perfectly.
4. Worldly joy fadeth in adverſity: this joy makes us rejoyce in tribulation, under the hope of ſalvation. Rom. 5.3.
Object.I never felt this joy in mée (may ſome object) and yet I hope I am as good a Chriſtian as others.
Anſ. If it bée hidden, it is hidden to them that are loſt: This is Abſcondita Manna, hidden Manna: Revel. 2.17. It is onelyonly knowne to them that injoy it, and to them that are elected: It is Gods owne wine, laid up in Gods owne Cellers, for Gods owne Spouſe: the wicked of the World ſhall never lick their lipps of it.
1. O let us begge of God for this joy, this joy is Heaven upon Earth, this joy is the earneſt of our Heavenly inheritance: this joy is the injoyment of Gods backparts: this joy if it bee perfited in us, is no leſſe than life everlaſting.
Davids ſuite above all other was for this ioy, Pſal. 4. The greater ſort crave worldly goods, and riches doe imbrace, but Lord ſhew mee thy countenance, thy favour and thy grace: For thou thereby ſhalt make my heart more ioyfull and more glad, than they that of their Corne and Wine, full great increaſe have had.
Thus Moſes prayed upon the Mount: Exod. 33.18. Lord ſhew mée thy glory.
The Lord grant us this ioy unſpeakeable and glorious, which the world can neither give nor take away: Ioh. 16.22. This your ioyſhall no man take from you: that wée taſting of the Heavenly comforts in the way, may enter into our Maſters ioy in the end: with that bleſſed welcome, enter thou into the ioy of the Lord.
Vſe 2 2. Hée that hath taſted in any meaſure of this Heavenly Nectar, let him bleſſe GOD for theſe comforts: for theſe reioycings are given but to few: LORD what is man that thus thou ſhouldſt reioyce him? or the beſt of the ſonnes of men that thus in mercy thou ſhouldſt ioy them.
Vſe 3 3. No life ſo comfortable as the Chriſtian life: it is full of peace and ioy: there is never an holy duety holy performed, but brings meate in the mouth with it, ioy unſpeakeable: When wée pray, how are our ſoules refreſhed? When wée preach and heare the holy Word of GOD, our hearts many times leape in our bellies for ioy.
The worldling thinkes otherwiſe of it: It is true, to reſpect the outward condition of a Chriſtian, it is very miſerable, therefore Paul ſaith 1. Cor. 15.19. If in this life onelyonly wee had our hope and our hap, of all men Chriſtians were moſt miſerable: But to reſpect the inward eſtate of a Chriſtian, it is moſt ioyfull and comfortable: The ſufferings of this life are not worthy of the ioyes that are here and in Heaven prepared for us.
There is ioyntly ioy and iointly ſorrow in every Chriſtian: ſorrow uppon ſinnes commiſſion, but ioy upon ſinnes remiſſion: ſorrow becauſe by our ſinnes wée have killed Chriſt, but ioy becauſe by his ſtripes wée are healed: Heb. 12.11. There is no afliction but is grievous: There is the part of ſorrow: but it brings the quiet fruit of righteouſneſſe: There is the part of ioy and gladneſſe.
The Kingdome of God is joy in the holy Ghoſt.
Vſe 4 4. If the eſtate of a Chriſtian bee ſo ioyous, then ſurely the condition of the wicked is reſtleſſs and terrible: horrour attends the wicked conſcience here, and hell hereafter: The very wicked in Hell confeſſe no leſſe: Wiſedome 5 Wée have wearied our ſelves in the wayes of wickedneſſe, wée have gone dangerous wayes, the way of peace wée have not knowne: What hath pride proffited us or what hath the pompe of riches done us good?
The Lord grant that wée may fly all ſinne and wickedneſſe, for there is no peace to the wicked ſaith the Lord.
Vſe 5 5. Laſtly if Gods people have ſuch joy diſtilled and dropped into their ſoules here in this World of ſorrow, in this body of ſinne: O what are the ioyes prepared in Heaven for them that love and feare him? neither eye hath ſéene, nor care hath heard, neither can the heart of man conceive or imagine, of the joyes which the Lord hath prepared in Heaven for them that love him. There is great tranquility, tranquill felicity, happy eternity, everlaſting bleſſedneſſe, and the bleſſed trinity: ô gaudium ſuper gaudium, extra quod non eſt gaudium, quando intrabo in te, ut Deum meum videam qui habitat in te. O ioy above all ioyes, without which there is no ioy, when ſhall I enter into thée, that I may ſée my God that dwelleth in thée: To which moſt bleſſed ioyes of the Kingdome of Heaven, the Lord bring us all at the day of our departure, for Jeſus Chriſts ſake our onelyonly Lord and Saviour: To whom with GOD the Father and God the holy Ghoſt, bée aſcribed all glory and honour, power, praiſe, and dominion for ever and ever. Amen.
FINIS.
Imprimatur modo intra duos Menſes .
Rob. Auſtin Martij 22.1633.
End of the text · Henry Greenwood, Marks and No Marks (1634)