|
|
Post by Admin on Apr 14, 2024 12:27:15 GMT -5
Introduction
Christian Reader,
I here present you with a subject full of sweet variety. This Sermon of
Christ on the Mount is a piece of spiritual needlework, wrought with
divers colors. Here is both usefulness and sweetness. In this portion
of Holy Scripture, you have a summary of true religion—the Bible
epitomized. Here is a garden of delight, where you may pluck those
flowers which will deck the hidden man of your heart. Here is the
golden key which will open the gate of Paradise! Here is the conduit
of the Gospel, running wine to nourish such as are poor in spirit and
pure in heart. Here is the rich cabinet wherein the Pearl of
Blessedness is locked up. Here is the golden pot in which is that
manna which will feed and revive the soul unto everlasting life. Here
is a way chalked out to the Holy of Holies.
Reader, how happy were it if, while others take up their time and
thoughts about secular things which perish in the using—you could
mind eternity and be guided by this Scripture-clue which leads you
to the Beatific Vision. If, after God has set life before you—you
indulge your sensual appetite and still court your lusts, how
inexcusable will be your neglect, and how inexpressible your misery!
May the Lord grant that while you have an opportunity, and the wind
serves you, you may not lie idle at anchor, and when it is too late
begin to hoist up sails for Heaven. Oh now, Christian, let your loins
be girt, and your lamps burning, that when the Lord Jesus, your
blessed Bridegroom, shall knock, you may be ready to go in with Him
to the marriage-supper, which shall be the prayer of him who is,
Yours in all true affection and devotion,
Thomas Watson
"When Jesus saw the crowds, He went up on the mountain;
and after He sat down, His disciples came to Him. He
opened His mouth and began to teach them." Matthew 5:1, 2
The blessed evangelist Matthew, the penman of this sacred history,
was at first by profession, a tax collector; and Christ, having called
him from the custom-house, made him a gatherer of souls. This holy
man in the first chapter records Christ's birth and genealogy. In the
second chapter, he records Christ's dignity—a star ushers in the wise
men to him, and as a king he is presented with gold and frankincense
and myrrh (2:9-11). In the third chapter the evangelist records his
baptism. In the fourth, his temptations; in the fifth, his preaching,
which chapter is like a rich gold mine. Every verse has some gold in
it.
There are four things in this chapter which offer themselves to our
view:
1. The Preacher
2. The Pulpit
3. The Occasion
4. The Sermon
1. The Preacher. Jesus Christ. The best of preachers. 'He went up.'
He in whom there was a combination of all virtues, a constellation of
all beauties. He whose lips were not only sweet as the honey-comb,
but did drop as the honey-comb. His words—an oracle; his works—a
miracle; his life—a pattern; his death—a sacrifice. 'He went up into a
mountain and taught.' Jesus Christ was every way ennobled and
qualified for the work of the ministry.
[1] Christ was an INTELLIGENT preacher. He had 'the Spirit
without measure' (John 3:34) and knew how to speak a word in due
season—when to humble, and when to comfort. We cannot know all
the faces of our hearers. Christ knew the hearts of his hearers! He
understood what doctrine would best suit them, as the farmer can
tell what sort of grain is proper for such-and-such a soil.
[2] Christ was a POWERFUL preacher. 'He spoke with
authority' (Matthew 7:29). He could set men's sins before them and
show them their very hearts! 'Come, see a man who told me all things
that I ever did!' (John 4:29). That is the best looking-glass, not which
is most richly set with pearl—but which shows the truest face! Christ
was a preacher to the conscience. He breathed as much zeal as
eloquence. He often touched upon the heart-strings. What is said of
Luther is more truly applicable to Christ. He spoke 'as if he had been
within a man'. He could drive the wedge of his doctrine in the most
knotty piece. He was able with his two-edged sword to pierce a heart
of stone! 'Never man spoke like this man!' (John 7:46)
[3] Christ was a SUCCESSFUL preacher. He had the art of
converting souls. 'Many believed on him.' (John 10:42), yes, people
of rank and quality. 'Among the chief rulers many believed' (John
12:42). He who had 'grace poured into his lips' (Psalm 45:2), could
pour grace into his hearers' hearts. He had the key of David in his
hand, and when he pleased—he opened the hearts of men, and made
way both for himself and his doctrine to enter. If he blew the
trumpet, his very enemies would come under his banner! Upon his
summons, none dare but surrender.
[4] Christ was a LAWFUL preacher. As he had his unction from
his Father, so also his mission. 'The Father who sent me, bears
witness of me' (John 8:18). Christ, in whom were all perfections
concentred—yet he would be solemnly sealed and inaugurated into
his ministerial office—as well as his mediatory office.
If Jesus Christ would not enter upon the work of the ministry
without a commission, how absurdly impudent are those who
without any warrant dare invade this holy function! There must be a
lawful admission of men into the ministry. 'No man takes this honor
to himself—but he who is called of God, as was Aaron' (Hebrews 5:4).
Our Lord Christ gave apostles and prophets—who were
extraordinary ministers; so he gives pastors and teachers who were
initiated and made in an ordinary way (Ephesians 4:11). He will have
a gospel ministry perpetuated; 'Lo I am with you always, even unto
the end of the world' (Matthew 28:20). Surely, there is as much need
of ordination now, as in Christ's time and in the time of the apostles,
there being then extraordinary gifts in the church which have now
ceased.
But why should not the gospel ministry be open to all people? 'Has
the Lord spoken only by Moses?' (Numbers 12:2). Why should not
one preach as well as another? I answer—Because God (who is the
God of order) has made the work of the ministry a select, distinct
office from any other. As in the body natural the members have a
distinct office—the eye is to see, the hand to work. You may as well
say, 'why should not the hand see—as well as the eye?' Because God
has made the distinction. He has put the seeing faculty into the eye—
and not the hand. So here, God has made a distinction between the
work of the ministry and other work.
Where is this distinction? We find in Scripture a distinction between
pastor and people. 'The elders (or ministers) I exhort . . . Feed the
flock of God which is among you' (1 Peter 5:2). If anyone may preach,
by the same rule all may, and then what will become of the apostle's
distinction? What would the flock of God be—if all were pastors?
God has cut out the minister's work—which is proper for him and
does not belong to any other. 'Give attendance to reading, to
exhortation, to doctrine . . . give yourself wholly to them', or, as it is
in the Greek, 'Be wholly in them' (1 Timothy 4:13-15). This charge is
peculiar to the minister and does not concern any other. It is not
spoken to the tradesman that he should give himself wholly to
doctrine and exhortation. No! let him look to his shop. It is not
spoken to the ploughman that he should give himself wholly to
preaching. No! let him give himself to his plough. It is the minister's
charge. The apostle speaks to Timothy and, in him, to the rest who
had the hands of the elders laid on them. And 'Study to show yourself
approved . . ., a workman who needs not to be ashamed, rightly
dividing the word of truth' (2 Timothy 2:15). This is spoken
peculiarly to the minister. Everyone who can read the word aright
cannot divide the word aright. So that the work of the ministry does
not lie open to all people; it is a select, peculiar work. As none might
touch the ark but the priests—so none may touch this temple-office
but such as are called to it.
But if a man has gifts, is not this sufficient? I answer, No! As grace is
not sufficient to make a minister, so neither are gifts. The Scripture
puts a difference between gifting and sending. 'How shall they preach
unless they are sent?' (Romans 10:15). If gifts were enough to
constitute a minister, the apostle would have said, 'How shall they
preach unless they be gifted? But he says 'unless they are sent?'
We see this in other callings—gifts do not make a magistrate. The
attorney who pleads at the bar may have as good gifts as the judge
who sits upon the bench—but he must have a commission before he
sit as judge. If it be thus in civil matters, much more in sacred
matters, which are, as Bucer says, 'things of the highest importance'.
Those therefore, who usurp the ministerial work without any special
designation and appointment, reveal more pride than zeal. They act
out of their sphere and are guilty of theft. They steal upon a people,
and, as they come without a call from God, so they stay without a
blessing to the people. 'I sent them not, therefore they shall not profit
this people at all' (Jeremiah 23:32). And so much for the first, the
preacher.
2. The pulpit where Christ preached. 'He went up on the
mountain.'
The law was first given on the mount, and here Christ expounds it on
the mount. This mount, as is supposed by the learned—was Mount
Tabor. It was a convenient place to speak in, being seated above the
people, and in regard of the great confluence of hearers.
3. The occasion of Christ's ascending the mount: 'When Jesus saw
the crowds.'
The people thronged to hear Christ, and he would not dismiss the
congregation without a sermon—but 'seeing the multitude he went
up on the mountain'. Jesus Christ came from heaven—to work for
souls. Preaching was his business. The people could not be so
desirous to hear—as he was to preach. He who treated faint bodies
with compassion (Matthew 15:32), much more pitied dead souls. It
was his 'food and drink, to do his Father's will (John 4:34). 'When
Jesus saw the crowds', he goes up into the mount and preaches. This
he did not only for the consolation of his hearers—but for the
imitation of his ministers.
From whence observe—that Christ's MINISTERS according to
Christ's pattern must embrace every opportunity of doing
good to souls. Praying and preaching and studying must be our
work. 'Preach the word; be instant in season, out of season' (2
Timothy 4:2). Peter, seeing the multitude, lets down the net and, at
one draught, catches three thousand souls! (Acts 2:41). How
zealously industrious have God's champions been in former ages in
fulfilling the work of their ministry—as we read of Chrysostom,
Augustine, Basil the Great, Calvin, Bucer and others—who for the
work of Christ 'were near unto death'. The reasons why the ministers
of Christ (according to his pattern) should be ambitiously desirous of
all opportunities for soul-service are:
[1] Their commission: God has entrusted them as ambassadors
(2 Corinthians 5:20). An ambassador waits for a day of audience, and
as soon as a day is granted, he faithfully and impartially delivers the
mind of his prince. Thus Christ's ministers, having a commission
delegated to them to negotiate for souls, should be glad when there is
a day of audience, that they may impart the mind and will of Christ
to his people.
[2] Their titles: Ministers are called God's sowers (1 Corinthians
9:11). Therefore they must upon all occasions be scattering the
blessed seed of the Word. The sower must go forth and sow; yes,
though the seed falls upon stones, as usually it does—yet we must
disseminate and scatter the seed of the Word upon stony hearts,
because 'even from these stones, God is able to raise up children' to
himself.
Ministers are called stars. Therefore they must shine by word and
doctrine in the firmament of the church. Thus our Lord Christ has set
them a pattern in the text: 'When Jesus saw the crowds, He went up
on the mountain.' Here was a light set upon a hill, the bright
morning star shining to all who were round about. Christ calls his
ministers 'the light of the world' (Matthew 5:14). Therefore they must
be always giving forth their luster. Their light must not go out until
their last breath—or until violent death as an extinguisher puts it out.
[3] Christ's ministers must take all occasions of doing good
to others, in regard of the work which they are about—
which is saving of souls. What a precious thing is a soul! Christ
takes, as it were, a pair of scales in his hands and he puts the world
in one scale and the soul in the other—and the soul outweighs!
(Matthew 16:26). The soul is of a noble origin. It is a flower of
eternity; here, in the bud; in heaven, fully ripe. The soul is one of the
richest pieces of embroidery which God ever made—the
understanding bespangled with light, the will invested with liberty,
the affections like musical instruments tuned with the finger of the
Holy Spirit. Now if the souls of men are of so noble an extract and
made capable of glory, oh how zealously industrious should Christ's
ministers be to save these souls! If Christ spent his blood for souls,
well may we spend our sweat! It was Augustine's prayer that Christ
might find him at his coming—either praying or preaching. What a
sad sight is it to see precious souls, as so many pearls and diamonds
—cast into the dead sea of hell!
[4] The ministers of Christ, 'seeing the multitude', must
'ascend the mount'—because there are so many emissaries
of Satan who lie in wait to catch and destroy souls! How the
old serpent casts out of his mouth floods of water after the woman to
drown her! (Revelation 12:15). What floods of heresy have been
poured out in city and country, which have overflowed the banks not
only of religion—but morality and civility! Ignatius calls error 'the
invention of the devil', and Bernard calls it 'a sweet poison'. Men's
ears, like sponges, have sucked in this poison! Never were the devil's
commodities more vendible in England, than at present. A fine
tongue, can sell bad wares. The Jesuit can color over his lies, and
dress error in truth's coat! A weak brain is soon intoxicated. When
flattery and subtlety in the speaker, meet with simplicity in the
hearer—they easily become an easy prey. The Romish whore entices
many to drink down the poison of her idolatry and filthiness, because
it is given in 'a golden cup' (Revelation 17:4). If all who have the
plague of the head should die, it would much increase the tally of
mortality.
Now if there are so many emissaries of Satan abroad, who labor to
make proselytes to the church of Rome, how it concerns those whom
God has put into the work of the ministry—to bestir themselves and
lay hold on all opportunities, that by their spiritual antidotes they
may 'convert sinners from the error of their way and save their souls
from death!' (James 5:20). Ministers must not only be 'pastors'—but
fighters and warriors! In one hand they must hold the bread of life
and 'feed the flock of God'; in the other hand, they must hold the
sword of the Spirit and fight against those errors which carry
damnation in them.
[5] The ministers of Christ should wait for all opportunities
of soul-service, because the preaching of the Word meets
so many adverse forces which hinder the progress and
success of it. Never did a pilot meet with so many crosswinds in a
voyage, as the spiritual pilots of God's church do, when they are
transporting souls to heaven.
Some hearers have bad memories (James 1:25). Their memories
are like leaking vessels. All the precious wine of holy doctrine that is
poured in—runs out immediately. Ministers cannot by study find a
truth—as fast as others can lose it. If the food does not stay in the
stomach, it can never give nourishment. If a truth delivered does not
stay in the memory, we can never be, as the apostle says, 'nourished
up in the words of faith' (1 Timothy 4:6). How often does the devil,
that fowl of the air, pick up the good seed that is sown! If people
suffer at the hands of thieves, they tell everyone and make their
complaint they have been robbed; but there is a worse thief they are
not aware of! How many sermons has the devil stolen from them!
How many truths have they been robbed of, which might have been
so many cordials! Now if the Word preached slides so fast out of the
memory, ministers had need the oftener to go up the preaching
mount, that at last some truth may abide and be as 'a nail fastened'.
The ears of many of our hearers are stopped up with earth!
I mean the cares of the world, that the Word preached will not enter,
according to that in the parable, 'Hearing, they hear not' (Matthew
13:13). We read of Saul, his eyes were open—yet 'he saw no man'
(Acts 9:8). A strange paradox! And is it not as strange that men's ears
should be open—yet 'in hearing hear not?' They mind not what is
said: 'They sit before you as my people—but their heart goes after
their covetousness' (Ezekiel 33:31). Many sit and stare the minister
in the face—yet scarcely understand a word he says. They are
thinking of their wares and are often casting up accounts in the
church. If a man is in a grinding-mill, though you speak ever so loud
to him—he does not hear you for the noise of the mill. We preach to
men about matters of salvation—but the grinding-mill of worldly
business makes such a noise that they cannot hear! 'In hearing, they
hear not'. It being thus, ministers who are called 'sons of thunder'
had need often ascend the mount and 'lift up their voice like a
trumpet' (Isaiah 58:1) that the deaf ear may be cleaned and
unstopped, and may hear 'what the Spirit says unto the churches'
(Revelation 2:7).
As some have earth in their ears—so others have a stone in their
hearts! They make 'their hearts as an adamant stone, lest they
should hear' (Zechariah 7:12). The ministers of Christ therefore must
be frequently brandishing the sword of the Spirit and striking at
men's sins, that, if possible, they may at last pierce the heart of stone!
When the earth is scorched with the sun, it is so hard and crusted,
that one shower of rain will not soften it. There must be shower after
shower before it will be either moist or fertile. Such a hardened piece,
is the heart of man naturally. It is so stiffened with the scorchings of
lust, that there must be 'precept upon precept' (Isaiah 28:10). Our
doctrine must 'distill as the dew, as the small rain on the tender herb,
and as the showers upon the grass' (Deuteronomy 32:2).
[6] Christ's ministers, according to the example of their
Lord and Master, should take all occasions of doing good,
not only in regard of God's glory—but their own comfort.
What triumph is it, and cause for gladness, when a minister can say
on his deathbed, 'Lord, I have done the work which you gave me to
do'—I have been laboring for souls! When a minister comes to the
mount of glory, the heavenly mount, it will be a great comfort to him
that he has been so often upon the preaching mount. Certainly if the
angels in heaven rejoice at the conversion of a sinner (Luke 15:7,10),
how shall that minister rejoice in heaven over every soul that he has
been instrumental to convert! As it shall add a member to Christ's
body, so a jewel to a minister's crown. 'Those who are wise', or as the
original carries it, 'those who are teachers shall shine (not as lamps
or candles, but) as stars (Daniel 12:3); not as planets—but as fixed
stars in the firmament of glory forever!
And though 'Israel is not gathered'—yet shall God's ministers 'be
glorious in the eyes of the Lord' (Isaiah 49:5). God will reward them
not according to their success—but their diligence. When they are a
'savor of death' to men—yet they are a 'sweet savor' to God. In an
orchard the laborer who plants a tree is rewarded, as well as he who
fells a tree. The doctor's bill is paid, even though the patient dies.
First, let me crave liberty to speak a word to the Elishas—my
honored brethren in the ministry. You are engaged in a glorious
service. God has put great renown upon you. He has entrusted you
with two most precious jewels—his truths and the souls of his people.
Never was this honor conferred upon any angel—to convert souls!
What princely dignity can parallel this? The pulpit is higher than the
throne, for a true minister represents no less than God himself. 'As
though God did beseech you by us, we beg you in Christ's stead—be
reconciled to God' (2 Corinthians 5:20). Give me permission to say as
the apostle, 'I magnify my office' (Romans 11:13). Whatever our
persons are—the office is sacred. The Christian ministry is the most
honorable employment in the world. Jesus Christ has graced this
calling by his entering into it. Other men work in their trade; but
ministers work with God. 'We are laborers together with God' (1
Corinthians 3:9). O high honor! God and his ministers have one and
the same work. They both negotiate about souls. Let the sons of the
prophets wear this as their crown and diadem!
But while I tell you of your dignity—do not forget your duty.
Imitate this blessed pattern in the text, 'When Jesus saw the crowds
—He opened His mouth and began to teach them'. He took all
occasions of preaching. Sometimes he taught in the temple (Mark
14:49); sometimes in a ship (Mark 4:1), and here, upon the mount.
His lips were a tree of life which fed many. How often did he neglect
his food—that he might feast others with his doctrine! Let all the
ministers of Christ tread in his steps! Make Christ not only your
Savior—but your example. Allow no opportunities to slip away,
wherein you may be helpful to the souls of others. Be not content to
go to heaven yourselves—but be such shining lamps, that you may
light others to heaven with you. I will conclude with that of the
apostle: 'Therefore, my beloved brethren, be steadfast, unmoveable,
always abounding in the work of the Lord, forasmuch as you know
that your labor is not in vain in the Lord' (1 Corinthians 15:58).
Secondly, let me turn myself to the FLOCK of God. If
ministers must take all opportunities to preach—you must take all
opportunities to hear. If there were twice or thrice a week a certain
sum of money to be distributed to all comers, then people would
resort there. Now think thus with yourselves— when the Word of
God is preached, the bread of life is distributed, which is more
precious than 'thousands of gold and silver' (Psalm 119:72). In the
Word preached, heaven and salvation is offered to you. In this field,
the pearl of great price is hidden. How should you 'flock like doves' to
the windows of the sanctuary (Isaiah 60:8)! We read the gate of the
temple was called 'beautiful' (Acts 3:2). The gate of God's house is
the beautiful gate. Lie at 'these posts of wisdom's doors' (Proverbs 8
34).
Not only hear the Word preached—but ENCOURAGE those
ministers who do preach, by liberal maintaining of them. Though I
hope all who have God's Urim and Thummim written upon them,
can say, as the apostle, 'I seek not what is yours—but you' (2
Corinthians 12:14)—yet that scripture is still canonical, 'So has the
Lord ordained, that those who preach the gospel, should live of the
gospel' (1 Corinthians 9:14). Are not laborers in a vineyard,
maintained by their labors? The apostle puts the question, 'Who
plants a vineyard and does not eat the fruit of it? (1 Corinthians 9:7).
Hypocrites love a cheap religion. They like a gospel which will cost
them nothing. They are content—so long as they may have golden
bags, to have wooden priests. How many by saving their purses—
have lost their souls! Is it not pity, that the fire on God's altar should
go out for lack of pouring in a little golden oil? David would not offer
that to God, which cost him nothing (2 Samuel 24:24).
Encourage God's ministers by your fruitfulness under their labors.
When ministers are upon the 'mount', let them not sow upon the
rocks. What cost has God laid out upon this city! Never, I believe,
since the apostles' times, was there a more learned, orthodox,
powerful ministry than now. God's ministers are called stars
(Revelation 1:20). In this city every morning a star appears, besides
the bright constellation on the Lord's Day. Oh you that feed in the
green pastures of ordinances—be fat and fertile. You who are planted
in the courts of God, flourish in the courts of God (Psalm 92:13).
How sad will it be with a people, who shall go laden to hell with
Gospel blessings! The best way to encourage your ministers is to let
them see the travail of their souls in your new birth. It is a great
comfort when a minister not only woos souls—but wins souls! 'He
who wins souls is wise' (Proverbs 11:30). This is a minister's glory.
'For what is our joy, or crown of rejoicing? Are not you our crown?' (1
Thessalonians 2:19). A successful preacher wears two crowns, a
crown of righteousness in heaven, and a crown of rejoicing here
upon earth. 'Are not you our crown?'
Encourage your ministers by praying for them. Their work is great.
It is a work which will take up their head and heart. It is a work fitter
for angels—than men. 'Who is sufficient for these things?' (2
Corinthians 2:16). Oh pray for them! Christ indeed, when he
ascended the mount and was to preach, needed none of the people's
prayers for him. He had a sufficient stock—the divine nature to
supply him. But all his under-officers in the ministry need prayer. If
Paul, who abounded in the graces of the Spirit and supernatural
revelations, begged prayer (1 Thessalonians 5:25), then surely those
ministers need prayer, who do not have such revelations.
And pray for your ministers that God will direct them what to
preach, that he will cut out their work for them. 'Go preach . . . the
preaching that I bid you' (Jonah 3:2). It is a great matter to preach
suitable truths; there are 'acceptable words' (Ecclesiastes 12:10).
Pray that God will go forth with their labors—or else 'they toil and
catch nothing'. God's Spirit must fill the sails of our ministry. It is not
the hand which scatters the seed, which makes it spring up—but the
dews and influences of heaven. So it is not our preaching—but the
divine influence of the Spirit, which makes grace grow in men's
hearts. We are but pipes and organs. It is God's Spirit blowing
through us, which makes the preaching of the Word by a divine
enchantment—allure souls to Christ. Ministers are but candles—to
light you to Christ. The Spirit is the loadstone—to draw you. All the
good done by our ministry is 'due to the Lord's excellent and
effectual working' (Bucer).
Oh then pray for us, that God will make his work prosper in our
hands. This may be one reason why the Word preached does not
profit more—because people do not pray more. Perhaps you
complain the tool is dull—the minister is dead and cold. You should
have whetted and sharpened him by your prayer! If you would have
the door of a blessing opened to you through our ministry, you must
unlock it by the key of prayer!
4. The Sermon
Having done with the occasion of the sermon—I come now to the
sermon itself. 'Blessed are the poor in spirit'. Christ does not begin
his Sermon on the Mount, as the Law was delivered on the mount—
with commands and threatenings, the trumpet sounding, the fire
flaming, the earth quaking, and the hearts of the Israelites shaking
for fear! But our Savior (whose lips 'dropped as the honeycomb')
begins with promises and blessings. So sweet and ravishing was the
doctrine of this heavenly Orator, that, like music, it was able to
charm the most savage natures, yes, to draw hearts of stone to him!
To begin then with this first word, 'Blessed'—or 'Happy'. If
there be any blessedness in knowledge, it must needs be in the
knowledge of blessedness. For the illustration of this, I shall lay
down two principles:
The fullness of blessedness, lies in the future.
That the godly are in some sense already blessed.
A. The fullness of blessedness, lies in the future! The people
of God meet with many knotty difficulties and sinking
discouragements in the way of religion. Their march is not only
tedious, but dangerous, and their hearts are ready to despond. It will
not be amiss therefore to set the crown of blessedness before them—
to animate their courage and to inflame their zeal. How many
scriptures bring this olive-branch in their mouth—the tidings of
eternal blessedness to believers! 'Blessed is that servant whom his
Lord, when he comes, shall find so doing' (Matthew 24:46). 'Come,
you who are blessed by my Father' (Matthew 25:34). Blessedness is
the perfection of a rational creature. It is the whetstone of a
Christian's industry, the height of his ambition, the flower of his joy.
Blessedness is the desire of all men. Aquinas calls it the 'ultimate
end'. This is the 'bulls-eye' which every man aims to hit; to this
center all the lines are drawn.
In what does blessedness (happiness) consist? Millions of
men mistake both the nature of blessedness, and the way there.
Some of the learned have set down two hundred and eighty eight
different opinions about blessedness, and all have shot wide of the
mark. I shall show wherein it does not consist, and then wherein it
does consist.
(1) Wherein blessedness does NOT consist.
It does not lie in the acquisition of worldly things. Happiness
cannot by any art or chemistry, be extracted from the world. Christ
does not say, 'Blessed are the rich', or 'Blessed are the noble.' Yet too
many idolize these things. Man, by the fall, has not only lost his
crown—but his wisdom. How ready is he to terminate his happiness
in external worldly things! Which makes me call to mind that
definition which some of the heathen philosophers give of
blessedness, that it was to have a sufficiency of subsistence and to
thrive well in the world. And are there not many who pass for
Christians, who seem to be of this philosophical opinion? If they
have but worldly accommodations, they are ready to sing a requiem
to their souls and say with that brutish fool in the gospel, 'Soul, you
have much goods laid up for many years, take your ease . . .' (Luke
12:19).
'What is more shameful', says Seneca, 'than to equate the rational
soul's good with that which is irrational.' Alas, the tree of blessedness
does not grow in an earthly paradise. Has not God 'cursed the
ground' because of sin? (Genesis 3:17). Yet many are digging for
happiness here—as if they would fetch a blessing out of a curse! A
man may as well think to extract oil out of a flint, or fire out of water
—as blessedness out of earthly things.
King Solomon had more worldly things, than any man. He was the
most magnificent prince who ever held the scepter. For his
parentage: he sprang from the royal line, not only that line from
which many kings came—but of which Christ himself came. Jesus
Christ descended from Solomon's line and race, so that for heraldry
and nobility none could show a fairer coat of arms. For the situation
of his palace: it was in Jerusalem, the princess and paragon of the
earth. Jerusalem, for its renown, was called 'the city of God'. It was
the most famous metropolis in the world. For wealth: his crown was
hung full of jewels. He had treasures of gold and of pearl and 'made
silver to be as common as stones' (1 Kings 10:27). For worldly joy: he
had the flower and quintessence of all delights—sumptuous fare,
stately edifices, vineyards, farms, all sorts of music to enchant and
ravish the senses with joy. If there were any rarity—it was present in
king Solomon's court. Thus did he bathe himself in the perfumed
waters of pleasure.
For wisdom: he was the oracle of his time. When the queen of Sheba
came to pose him with hard questions, he gave a solution to all her
queries (1 Kings 10:3). He had a key of knowledge to unlock nature's
dark cabinet, so that if wisdom had been lost, it might have been
found here, and the whole world might have lighted their
understanding at Solomon's lamp! He was an earthly angel, so that a
carnal eye surveying his glory would have been ready to imagine that
Solomon had entered into that paradise out of which Adam was once
driven, or that he had found another as good. Never did the world
cast a more smiling aspect upon any man. Yet when he comes to give
his impartial verdict, he tells us that the world has 'vanity' written
upon its frontispiece, and all those golden delights he enjoyed, were
but a painted felicity—a glorious misery! 'Behold! All was vanity!'
(Ecclesiastes 2:8). Happiness is too noble and delicate a plant, to
grow in this world's soil.
That blessedness does not lie in external worldly things—I shall
prove by these five demonstrations:
[1] Those things which are not commensurate to the
desires of the soul, can never make a man blessed.
Transitory worldly things, are not commensurate to the desires of the
soul—therefore they cannot render him blessed. Nothing on earth
can satisfy the soul's desires!
'He who loves silver, shall not be satisfied with silver' (Ecclesiastes
5:10). Riches are unsatisfying:
Because they are not real. The world is called a 'fashion' (1
Corinthians 7:31). The word in the Greek signifies an apparition.
Riches are but painted over. They are like paint, which glitters a little
in our eyes—but at death all this paint will be worn off. Riches are
but sugared lies, pleasant deceits, like a gilded cover which has not
one leaf of true happiness bound up in it.
Because they are not suitable. The soul is a spiritual thing; riches
are of an earthly extract—how can these fill a spiritual substance? A
man may as well fill his treasure chest with sunshine, as his heart
with gold. If a man were crowned with all the delights of the world,
nay, if God should build a house for him among the stars—yet the
restless eye of his unsatisfied mind would be looking still higher. He
would be prying beyond the heavens for some hidden rarities which
he thinks he has not yet attained to! So unquenchable is the thirst of
the soul—until it comes to bathes in the river of life and to center
upon true blessedness.
[2] That which cannot quiet the heart in a storm—cannot
entitle a man to blessedness. A great accumulation of earthly
things, cannot rock the troubled heart quiet. Therefore they cannot
make one blessed or truly happy. If the heart is wounded—can we
pour wine and oil into this wound? If God sets conscience to work,
and it flies in a man's face, can worldly comforts take off this angry
fury? Is there any harp to drive away the 'evil spirit'? Outward things
can no more cure the agony of conscience than a silken stocking can
cure a gouty foot. When Saul was 'greatly distressed' (1 Samuel
28:15), could all the jewels of his crown comfort him? If God is angry,
whose 'fury is poured out like fire, and the rocks are thrown down by
him' (Nahum 1:6), can a wedge of gold be a screen to keep off this
fire? 'They shall cast their silver in the streets; their silver and their
gold shall not be able to deliver them in the day of the wrath of the
Lord' (Ezekiel 7:19). King Belshazzar was carousing and partying. 'He
drank wine in the golden vessels of the temple' (Daniel 5:3)—but
when the fingers of a man's hand appeared, 'his countenance was
changed' (verse 6), his wine grew sour, his feast was spoiled with that
dish, which was served in upon the wall. The things of the world will
no more keep out trouble of spirit—than a paper shirt will keep out a
bullet!
[3] That which is but 'temporary' cannot make one blessed.
All things under the sun are but 'temporary', therefore they cannot
enrich with blessedness. Worldly delights are like those foods which
are fresh at first—and then presently grow stale or rot. 'The world
passes away' (1 John 2:17). Worldly delights are winged. They may be
compared to a flock of birds in the garden—which stay a little while—
but when you come near to them—they take their flight and are gone!
So 'riches make themselves wings; they fly away as an eagle toward
heaven' (Proverbs 23:5). They are like a meteor which blazes—but
soons burns out. They are like a castle made of snow, lying under the
fiery beams of the sun. Augustine says of himself, that when any
preferment smiled upon him, he was afraid to accept of it lest it
should on a sudden give him the slip. Outward comforts are like
tennis balls which are bandied up and down from one to another.
Had we the longest lease of worldly comforts, it would soon be run
out. Riches and honor are constantly in flight; they pass away like a
swift stream, or like a ship that is going full sail. While they are with
us—they are going away from us. They are like a bouquet of flowers—
which withers while you are smelling it. They are like ice—which
melts away while it is in your hand. The world takes its salute and
farewell together.
[4] Those things which do more vex than comfort—cannot
make a man blessed. Such are all things under the sun, therefore
they cannot have blessedness affixed to them. As riches are
compared to wind—to show their vanity(Hosea 12:1); so they are
compared to thorns—to show their vexation(Matthew 13:17). Thorns
are not more apt to tear our garments, than riches to tear our hearts.
They are thorns in the gathering—and they prick with anxious care.
They pierce the head with care of getting, so they wound the heart
with fear of losing. God will have our sweetest wine run into dregs;
yes, and taste of a musty cask too—that we may not think that
earthly things are the wine of paradise.
[5] Those things which (if we have nothing else) will make
us cursed, cannot make us blessed. The sole enjoyment of
worldly things will make us cursed, therefore it is far from making us
blessed. 'Riches are kept for the hurt of the owner' (Ecclesiastes
5:13). Riches to the wicked are fuel for pride: 'Your heart is lifted up
because of your riches' (Ezekiel 28:5). Riches to the wicked are fuel
for lust: 'when I had fed them to the full, they then committed
adultery' (Jeremiah 5:7). Riches are a snare: 'But those who will be
rich fall into temptation and a snare, and into many foolish and
hurtful lusts, which drown men in perdition' (1 Timothy 6:9). How
many have pulled down their souls—to build up an estate! A ship
may be so laden with gold that it sinks. Just so, many a man's gold
has sunk him to hell. The rich sinner seals up money in his bag—and
God seals up a curse with it! 'Woe to him who ladens himself with
thick clay' (Habakkuk 2:6). Augustine says that Judas for money sold
his salvation—and with that same money, the Pharisees bought their
damnation. So we see that happiness is not to be fetched out of the
earth. Those who go to the creature for blessedness go to the wrong
box.
If blessedness does not consist in externals—then let us not place our
blessedness here. This is to seek the living among the dead. As the
angel told Mary concerning Christ, 'He is not here, he is risen'
(Matthew 28:6), so I may say of blessedness, 'It is not here, it is
risen; it is in a higher region!' How do men thirst after the world, as
if the pearl of blessedness hung upon an earthly crown! 'O,' says one,
'if I had but such an estate—then I would be happy! Had I but such a
comfort, then I would sit down satisfied!' Well, God gives him that
comfort and lets him suck out the very juice of it—but, alas, it falls
short of his expectation. It cannot fill the emptiness and longing of
his soul which still cries 'Give, give' (Proverbs 30:15).
This is like a sick man, who says, 'If I had but such a food, I could eat
it.' But when he has it, his stomach is nauseated, and he can hardly
endure to smell it. God has put not only an emptiness—but bitterness
into the creature, and it is good for us that there is no perfection
here, that we may raise our thoughts higher to more noble and
generous delights. Could we distill and draw out the quintessence of
the creature, we would say as once the emperor Severus said, who
grew from a low estate to be head of the greatest empire in the world:
'I have run through all conditions—yet could never find full
contentment.'
To such as are cut short in their allowance, whose cup does not
overflow, remember that these outward comforts cannot make you
blessed. You might live rich and die cursed. You might treasure up an
estate, and God might treasure up wrath. Do not be perplexed about
those things the lack of which cannot make you miserable, nor the
enjoyment make you blessed.
(2) Having shown wherein blessedness does not consist, I
shall next show wherein it DOES consist. Blessedness consists
in the fruition of the chief good.
True blessedness consists in fruition; there must not be only
possession—but fruition. A man may possess an estate—yet not enjoy
it. He may have the dominion of it—but not the comfort, as when he
is in a sickness, or under the predominance of melancholy. But in
true blessedness there must be a sensible enjoyment of that which
the soul possesses.
True blessedness lies in the fruition of the chief good. It is not every
good which makes a man blessed—but it must be the supreme good
—and that is God. 'Happy is that people whose God is the Lord'
(Psalm 144:15). God is the soul's rest (Psalm 116:7). Now, that only in
which the soul acquiesces and rests—can make it blessed. The circle,
as is observed in mathematics, is of all others the most perfect figure,
because the last point of the figure ends in that first point where it
began. So, when the soul meets in God, whence it sprang as its first
original, then it is completely blessed. That which makes a man
blessed must have fixed qualifications or ingredients in it—and these
are found nowhere but in God—the chief good.
In true blessedness there must be something better. That which fills
with blessedness, must be such a good as is better than a man's self.
If you would ennoble a piece of gold, it must be by putting something
to it which is better than silver, as by adding a diamond to it. So that
which ennobles the soul and enriches it with blessedness, must be by
adding something to it which is more excellent than the soul, and
that alone is God. The world is below the soul; it is but the soul's
footstool; therefore it cannot crown it with happiness.
Another ingredient of true blessedness, is delectability. That which
brings blessedness must have a delicious taste in it, such as the soul
is instantly ravished with. Delight and quintessence of joy must be in
it. And where can the soul suck those pure comforts which amaze it
with wonder, and crown it with delight—but in God? 'In God', says
Augustine, 'the soul is delighted with such sweetness as enraptures
it!' The love of God is a honeycomb which drops such infinite
sweetness and satisfaction into the soul as is 'unspeakable and full of
glory.' (1 Peter 1:8). A kiss from God's mouth puts the soul into a
divine ecstasy, so that now it cries out, 'It is good to be here!'
Another ingredient in blessedness is plenty. That which makes a
man blessed—must not be scanty. It is a full draught which quenches
the soul's thirst; and where shall we find plenty but in Deity? 'You
shall make them drink of the river of your pleasures' (Psalm 36:8);
not drops but rivers! The soul bathes itself and is laid, as it were,
steeping in the water of life! The river of paradise overflows and
empties its silver streams into the souls of the blessed!
In true blessedness there must be variety. Plenty without variety—is
apt to nauseate. In God there is 'all fullness'. (Colossians 1:19). What
can the soul desire—but it may be had in the chief good? God is 'the
good in all good things'. He is a sun, a shield, a portion, a fountain, a
rock of strength, a horn of salvation. In God there is a convergence of
all excellencies. There are every moment—fresh beauties and delights
springing from God.
To make up blessedness there must be perfection; the joy must be
perfect, the glory perfect. 'Spirits of just men made perfect' (Hebrews
12:23). Blessedness must run through the whole. If there is the least
defect, it destroys the nature of blessedness; as the least symptom of
a disease takes away the well-being and right temperature of the
body.
True blessedness must have eternity stamped on it. Blessedness is a
fixed thing; it admits of no change or alteration. God says of every
child of his, 'I have blessed him—and he shall be blessed!' As the
sunshine of blessedness is 'without clouds', so it never sets. 'I give
unto them eternal life' (John 10:28). 'And so shall we ever be with
the Lord' (1 Thessalonians 4:17). Eternity is the highest link of
blessedness! Thus we have seen that this diamond of blessedness is
only to be found in the Rock of Ages. 'Blessed are the people whose
God is the Lord.' 'There remains a rest for the people of God'
(Hebrews 4:9).
Revolve this truth often in your mind. There are many truths which
swim in the brain, which do not sink into the heart—and those do us
no good. Chew the cud! Let a Christian think seriously with himself,
'there is a blessedness feasible and I am capable of enjoying it—if I do
not lay bars in the way and block up my own happiness. Though
within I see nothing but guilt, and without nothing but curses—yet
there is a blessedness to be had, and to be had for me too in the use
of means.'
The serious meditation on this, will be a forcible argument to make
the sinner break off his sins by repentance, and sweat hard until he
finds the golden mine of blessedness. I say—it would be the breakneck of sin! How would a man offer violence to himself by
mortification, and to heaven by supplication, that at last he may
arrive at this state of blessedness! What! is there a crown of
blessedness to be set upon my head! A crown hung with the jewels of
honor, delight, magnificence! A crown reached out by God himself!
And shall I hazard all this—by sin! Can the pleasure of sin
countervail the loss of all this blessedness! What more powerful
motive to repentance than this—Sin will rob me of the blessing!
If a man knew certainly that a king would settle all his crown
revenues on him after a term of years, would he offend that regal
Majesty and cause him to reverse or alter his will? There is a
blessedness promised to all who live godly. 'This is the promise he
has promised us—even eternal life' (1 John 2:25). We are not
excluded—but may come in for a child's part. Now shall we, by living
in sin—provoke God and forfeit this blessedness? O what madness is
this! Well may the apostle call them 'foolish and hurtful lusts' (1
Timothy 6:9), because every lust does what it can—to cut off the
mercy and block up the way to happiness. Every sin may be
compared to the 'flaming sword', which shuts the heavenly paradise
—so that the sinner cannot enter.
Let us so conduct ourselves—that we may express to others that we
do believe a blessedness to come—and that is by seeking an interest
in God. For the beams of blessedness shine only from his face. It is
our union with God, the chief good—which makes us blessed. Oh, let
us never rest until we can say, 'This God is our God forever and ever'
(Psalm 48:14). Most men think because God has blessed them with
an estate, therefore they are blessed. Alas, God often gives these
worldly things in anger. 'God grants a thing when he is angry—which
he does not will to give when he is tranquil.' God often loads his
enemies with gold and silver—the weight whereof sinks them into
hell. Oh, let us pant after heavenly things! Let us get our eyes fixed,
and our hearts united to God, the supreme good.
Let us proclaim to the world that we do believe a blessedness to come
—by living blessed lives; walk as befits the heirs of blessedness. A
blessed crown, and a cursed life—will never agree. Many tell us they
are bound for heaven—but they steer their course a quite contrary
way. The Devil is their pilot, and they sail hell-ward, as if a man
should say he were going a voyage to the east—but sails quite
westward. The drunkard will tell you he hopes for blessedness—but
he sails another way. You must go weeping to heaven, not reeling.
The unclean person talks of blessedness—but he is fallen into that
'deep ditch' (Proverbs 23:27), where he is like sooner to find hell than
heaven. A beast may as well be made an angel—as an unclean person
in his leprosy, can enter into the paradise of God. The covetous
person (of whom it may be said, 'he is a worm and no man', for he is
ever creeping in the earth) yet would lay a claim to blessedness; but
can earth ascend? Shall a lump of clay be made a bright star in the
firmament of glory? Be assured they shall never be blessed—who
bless themselves in their sins. 'If,' says God, 'the sinner blesses
himself in his heart, saying, I shall have peace, though I walk in the
imagination of my heart, to add drunkenness to thirst' —the Lord
will not spare him—but then the anger of the Lord and his jealousy
shall smoke against that man, and the Lord shall blot out his name
under heaven' (Deuteronomy 29:19). A man can no more extract
blessedness out of sin—than he can suck health out of poison! O let
us lead blessed lives, and so 'declare plainly that we seek a heavenly
country' (Hebrews 11:14).
To you who have any good hope through grace, that you have a title
to blessedness, let me say as the Levites did to the people, 'Stand up
and bless the Lord your God forever and ever' (Nehemiah 9:5). What
infinite cause have you to be thankful that the lot of free grace has
fallen upon you! Though you had forfeited all—yet God has provided
a haven of happiness, and he is carrying you there upon the sea of
Christ's blood, with the gale of his Spirit blowing your sails! You are
in a better condition through Christ, than when you had the robes of
innocence upon you. God has raised you a step higher—by your fall.
How many has God passed by—and looked upon you! There are
millions who shall lie under the bitter vials of God's curses; whereas
he will bring you into his banqueting-house, and pour out the flagons
of wine, and feast you eternally with the delicacies of heaven! O
adore free grace! Rejoice in this love of God towards you. Spend and
be spent for the Lord. Dedicate yourselves to him in a way of
resignation, and lay out yourselves for him in a way of thanksgiving.
Never think you can do enough—for that God who will shortly set
you ashore in the land of heavenly promise!
B. The godly are in some sense already blessed
I proceed now to the second premise—that the godly are in some
sense already blessed. The saints are blessed not only when they
arrive in heaven—but also while they are travelers to glory. They are
blessed before they are crowned. This seems a paradox to flesh and
blood. What, reproached and maligned—yet blessed! A man who
looks upon the children of God with a carnal eye and sees how they
are afflicted, and like the ship in the gospel which was 'covered with
waves' (Matthew 8:24), would think they were far from blessedness.
Paul brings a catalogue of his sufferings: 'Thrice was I beaten with
rods; once I was stoned, thrice I suffered shipwreck . . .' (2
Corinthians 11:24-26). And those Christians of the first magnitude,
of whom the world was not worthy, 'had trial of cruel mockings and
scourgings; they were sawn asunder; they were slain with the sword'
(Hebrews 11:36, 37). What! Were all these during the time of their
sufferings, blessed? A carnal man would think, 'If this is to be blessed
—God deliver me from it!'
But, however sense and reason give their vote, our Savior Christ
pronounces the godly man to be blessed. Though he is a mourner,
though he is a martyr—yet he is blessed. Job on the dunghill—was
blessed Job. The saints are blessed when they are cursed. Shimei
cursed David. 'He came forth and cursed him' (2 Samuel 16:5). Yet
when he was cursed David, he was blessed David. The saints, though
they are bruised—yet they are blessed. Not only shall they be blessed,
they are now blessed. 'Blessed are the undefiled' (Psalm 19:1). 'Your
blessing is upon your people' (Psalm 3:8).
How are the saints already blessed?
(1) In that they are enriched with heavenly blessings
(Ephesians 1:3). They are 'partakers of the divine nature' (2 Peter
1:4), not by an incorporation into the divine essence—but by
transformation into the divine likeness. This is blessedness begun.
The new-born babe is said to have life in it—as well as he who is fully
grown. Just so, the saints, who are partakers of the divine nature,
have an incipient blessedness, though they have not arrived yet at
perfection. Believers have the seed of God abiding in them (1 John
3:9). And this is a seed of blessedness. The flower of glory grows out
of the seed of grace! Grace and glory differ not in kind—but degree.
Grace is the root—glory is the fruit. Grace is glory in the dawning;
glory is grace in the full meridian. Grace is the first link in the chain
of blessedness. Now he who has the first link of the chain in his hand,
has the whole chain. The saints have the Spirit of God in them, 'The
Holy Spirit, who dwells in us' (2 Timothy 1:14). How can the blessed
Spirit be in a man—and he not blessed? A godly man's heart is a
paradise, planted with the choicest fruit—and God himself walks in
the midst of this paradise—so the man must be blessed!
(2) The saints are already blessed—because their sins are
not imputed to them. 'Blessed is the man to whom the Lord does
not impute iniquity' (Psalm 32:2). God's not imputing iniquity,
signifies God's making of sin not to be. It is as if the man had never
sinned. The debt book is crossed out in Christ's blood, and if the
debtor owes ever so much—yet if the creditor crosses out the book, it
is as if he had never owed anything. God's not imputing sin signifies
that God will never call for the debt; or, if it should be called for, it
shall be hidden out of sight. 'In those days the iniquity of Israel shall
be sought for, and there shall be none; and the sins of Judah, and
they shall not be found' (Jeremiah 50:20). Now such a man who has
not sin imputed to him, is blessed, and the reason is, because if sin is
not imputed to a man, then the curse is taken away; and if the curse
be taken away, then he must needs be blessed!
(3) The saints are already blessed—because they are in
covenant with God. This is clear by comparing two scriptures: 'I
will be their God', (Jeremiah 31:33), and 'Happy is that people whose
God is the Lord' (Psalm 144:15). This is the crowning blessing, to
have the Lord for our God. Impossible it is to imagine that God
should be our God—and we not be blessed.
This sweet word, 'I will be your God', implies propriety—that all
that is in God, shall be ours! His love is ours, his Spirit ours, his
mercy ours. It implies all relations. It implies the relation of a
father, 'I will be a father unto you' (2 Corinthians 6:18). The sons of a
prince are happy. How blessed are the saints who are of true royal
blood? It implies the relation of a husband, 'Your Maker is your
husband' (Isaiah 54:5). The spouse, being contracted to her husband,
is happy by having an interest in all that he has. The saints being
contracted by faith are blessed, though the marriage supper is kept
for heaven. It implies terms of friendship. Those who are in
covenant with God are favorites of heaven. 'Abraham my friend'
(Isaiah 41:8). It is counted a subject's happiness to be in favor with
his prince, though he may live a ways from court. How happy must
he needs be—who is God's favorite!
(4) The saints are already blessed because they have a
guarantee of heaven; as, on the contrary, the unbeliever
has a guarantee of hell, and is said to be already
condemned. 'He who believes not, is condemned already' (John
3:18). He is as sure to be condemned, as if he were condemned
already. So he who has heaven laid up for him, may be said to be
already blessed. A man that has the guarantee of a house, after a
short lease is run out—he looks upon that house—as his already.
'This house,' says he, 'is mine.' So a believer has a guarantee of
heaven after the lease of life has run out, and he can say at present,
'Christ is mine and glory is mine!' He has a title to heaven, and he is a
blessed man who has a title to show; more—faith turns the promise,
into a possession!
(5) The saints are already blessed because they have the
first-fruits of blessedness here. We read of the pledge of the
Spirit, and the seal of the Spirit (2 Corinthians 1:22), and the firstfruits of the Spirit (Romans 8:23). Heaven is already begun in a
believer. 'The kingdom of God is peace and joy in the Holy Spirit'
(Romans 14:17). This kingdom is in a believer's heart (Luke 17:21).
The people of God have a foretaste of blessedness here. As Israel
tasted of the grapes before they actually possessed Canaan, so the
children of God have those secret incomes of the Spirit, those smiles
of Christ's face, those kisses of his lips, those love-tokens—and they
think themselves sometimes in heaven. Oftentimes the Comforter is
let down to the soul in an ordinance, and now the soul is in the
suburbs of Jerusalem above. A Christian sees heaven by faith, end
tastes it by joy; end what is this, but blessedness?
(6) The saints may be said in this life to be blessed, because
all things tend to make them blessed. 'All things work together
for good to them that love God' (Romans 8:28). We say to him that
has everything falling out for the best, You are a happy man. The
saints are very happy, for all things have a tendency to their good.
Prosperity does them good; adversity does them good. Nay, sin turns
to their good. Every trip makes them more watchful. Their maladies
are their medicines. Are not they happy people that have every wind
blowing them to the right port?
(7) A saint may be said to be blessed, because part of him is
already blessed. He is blessed in his head; Christ, his head, is in
glory; Christ and believers make one mystical body; their head is
gotten into heaven.
See the difference between a wicked man and a godly. Let a
wicked man have ever so many comforts—still he is cursed. Let a
godly man have ever so many crosses—still he is blessed. Let a
wicked man have the 'candle of God shining' on him (Job 29:3), let
his way be so smooth that he meets with no rubs; let him have
success—yet still there is a curse upon him. You may read the
sinner's inventory (Deuteronomy 28:16, 17, 18). He is not more full
of sin—than he is of a curse. Though perhaps he blesses himself in
his wickedness—yet he is heir to God's curse. All the curses of the
Bible are his portion, and at the day of death this portion is sure to be
paid. But a godly man in the midst of all his miseries is blessed. He
may be under the cross—but not under a curse!
It shows the privilege of a believer. He not only shall be blessed
—but he is blessed! Blessedness has begun in him. 'You are blessed of
the Lord' (Psalm 115:15). Let the condition of the righteous be ever so
sad—yet it is blessed. He is blessed in affliction, 'Blessed is he whom
you chasten' (Psalm 94:12). He is blessed in poverty, 'poor in the
world, rich in faith' (James 2:5). He is blessed in disgrace, 'The spirit
of glory and of God rests upon you' (1 Peter 4:14). This may be a
cordial to the fainting Christian; he is blessed both in life and death!
Satan cannot supplant him of the blessing.
How may this take away murmuring and melancholy from
a child of God! Will you repine and be sad—when you are blessed?
Esau wept because he lost the blessing. 'Bless me, even me also, O
my father, and Esau lifted up his voice and wept' (Genesis 27:38).
But shall a child of God be immoderately cast down when he has the
blessing? How evil it is to be blessed, and yet murmur!
What an encouragement is this to godliness! We are all
ambitious of a blessing, then let us espouse true religion. 'Blessed is
the man who fears the Lord' (Psalm 112:1). But you will say, "This
way is everywhere spoken against." It does not matter, seeing this is
the way to get a blessing. Suppose a rich man should adopt another
for his heir, and others should reproach him—he does not care as
long as he is heir to the grand estate. So, what though others may
reproach you for your piety—as long as it entails a blessing on you;
the same day you become godly, you become blessed.
Having spoken of the general notion of blessedness, I come next to
consider the subjects of this blessedness, and these our Savior has
described to be the poor in spirit, the mourners, etc. But before I
touch upon these, I shall attempt a little preface upon this sermon
of the beatitudes.
1. Observe the divinity in this sermon, which goes beyond
all philosophy. The philosophers say that one contrary expels
another; but here one contrary begets another. Poverty is
accustomed to expel riches—but here poverty begets riches, for how
rich are those who have a kingdom! Mourning is accustomed to expel
joy—but here mourning begets joy—'they shall be comforted'. Water
is accustomed to quench the flame—but the water of tears kindles the
flame of joy. Persecution is accustomed to expel happiness—but here
it makes happy—'Blessed are those who are persecuted'. These are
the sacred paradoxes in our Savior's sermon.
2. Observe how Christ's doctrine and the opinion of carnal
men differ. They think, 'Blessed are the rich.' The world would
count him blessed who could have Midas' wish—that all that he
touched might be turned into gold. But Christ says, 'Blessed are the
poor in spirit'. The world thinks, 'Blessed are they on the pinnacle!'
But Christ pronounces them blessed, who are in the valley. Christ's
reckonings and the world's reckonings—do not agree.
3. Observe the nature of true religion. Poverty leads the van,
and persecution brings up the rear. Every true saint is heir to the
cross! Some there are, who would be thought religious, displaying
Christ's colors by a glorious profession—but to be 'poor in spirit' and
'persecuted'—they cannot take down this bitter pill. They would wear
Christ's jewels—but waive his cross! These are strangers to true
religion.
4. Observe the certain connection between grace and its
reward. Those who are 'poor in spirit' shall have the 'kingdom of
God'. They are as sure to go to heaven, as if they were in heaven
already. Our Savior would encourage men to piety—by sweetening
commands with promises. He ties duty and reward together. As
Apelles painted Helena richly drawn in costly and glorious apparel,
hung all over with orient pearl, and precious stones; so our Lord
Christ, having set down several qualifications of a Christian, 'poor in
spirit', 'pure in heart', etc.' draws these heavenly virtues in their fair
colors of blessedness, and sets the magnificent crown of reward upon
them—that by this brilliance, he might the more set forth their
unparalleled beauty, and entice holy love.
5. Observe hence the chain of the graces: poor in spirit, meek,
merciful, etc. Where there is one grace—there is all. We may say of
the graces of the spirit—they are linked and chained together. He
that has poverty of spirit—is a mourner. He who is a mourner—is
meek. He who is meek—is merciful, etc. The Spirit of God plants in
the heart a habit of all the graces. The graces of the Spirit are like a
row of pearls which hang together upon the string of piety, and serve
to adorn Christ's bride. This I note, to show you a difference between
a hypocrite and a true child of God. The hypocrite flatters himself
with a pretense of grace—but in the meantime he does not have a
habit of all the graces. He does not have poverty of spirit, nor purity
of heart; whereas a child of God has the habit of all the graces in his
heart. These things being premised, I come in particular to those
heavenly dispositions of soul to which Christ has affixed blessedness.
And the first is Poverty of Spirit: 'Blessed are the poor in spirit'.[/font]
|
|
|
|
Post by Admin on Apr 14, 2024 12:31:35 GMT -5
Poverty of Spirit
"Blessed are the poor in spirit, for theirs is the kingdom of
heaven." Matthew 5:3
Some are of opinion, that this was the first sermon which ever Christ
gave, therefore it may challenge our best attention. 'Blessed are the
poor in spirit'. Our Lord Christ, beginning to raise a high and stately
fabric of blessedness, lays the foundation of it low—in poverty of
spirit. But all poverty is not blessed. I shall use a fourfold distinction.
1. I distinguish between 'poor in estate', and 'poor in spirit'.
There are the Devil's poor. They are both poor and wicked—whose
clothes are not more torn than their conscience. There are some
whose poverty is their sin, who through improvidence or excess have
brought themselves to poverty. These may be poor in estate—but not
poor in spirit.
2. I distinguish between 'spiritually poor' and 'poor in
spirit'. He who is without grace is spiritually poor—but he is not
poor in spirit; he does not know his own beggary. 'You know not, that
you are poor' (Revelation 3:17). He is in the worst sense poor—who
has no sense of his poverty.
3. I distinguish between 'poor-spirited' and 'poor in spirit'.
They are said to be poor-spirited who have mean, base spirits, who
act below themselves. Such are those misers, who having great
estates—yet can hardly afford themselves bread; who live sneakingly,
and are ready to wish their own throats cut, because they are forced
to spend something in satisfying nature's demands. This Solomon
calls an evil under the sun. 'There is an evil which I have seen under
the sun—a man to whom God has given riches, so that he lacks
nothing that he desires—yet God gives him not power to eat thereof'
(Ecclesiastes 6:2). True religion makes no man a niggard. Though it
teaches prudence—yet not sordidness.
Then there are those who act below themselves as they are
Christians, while they sinfully comply and prostitute themselves to
the desires of others; a base kind of metal that will take any stamp.
They will for a piece of silver—part with the jewel of a good
conscience. They will be of the popular religion. They will dance to
the devil's pipe, if their superior commands them. These are poor spirited but not poor in spirit.
4. I distinguish between poor in an evangelical sense—and
poor in a popish sense. The papists give a wrong gloss upon the
text. By 'poor in spirit', they understand those who, renouncing their
estates, vow a voluntary poverty, living retiredly in their monasteries.
But Christ never meant these. He does not pronounce them blessed—
who make themselves poor, leaving their estates and callings—but
such as are evangelically poor.
Well then, what are we to understand by 'poor in spirit'? The Greek
word for 'poor' is not only taken in a strict sense for those who live
upon charity—but in a more large sense, for those who are destitute
as well of inward as outward comfort.Poor in spirit, then, signifies
those who are brought to the sense of their sins, and seeing no
goodness in themselves, despair in themselves and sue wholly to the
mercy of God in Christ. Poverty of spirit is a kind of self annihilation.
'The poor in spirit' (says Calvin) 'are those who see
nothing in themselves—but fly to mercy for sanctuary.' Such an one
was the publican: 'God be merciful to me a sinner' (Luke 18:13). Of
this temper was Paul: 'That I may be found in Christ, not having my
own righteousness' (Philippians 3:9). These are the poor, who are
invited as guests to wisdom's banquet (Proverbs 7:3, 4).
Here several questions may be propounded.
[1] Why does Christ here begin with poverty of spirit? Why
is this put in the forefront? I answer, Christ does it to show that
poverty of spirit is the very basis and foundation of all the other
graces which follow. You may as well expect fruit to grow without a
root, as the other graces without poverty of spirit. Until a man is poor
in spirit, he cannot mourn. Poverty of spirit is like the fire under the
still, which makes the water drop from the eyes. When a man sees his
own defects and deformities, and looks upon himself as undone—
then he mourns after Christ. 'The springs run in the valleys' (Psalm
104:10). When the heart becomes a valley and lies low by poverty of
spirit, now the springs of holy mourning run there. Until a man is
poor in spirit, he cannot 'hunger and thirst after righteousness'. He
must first be sensible of need, before he can hunger. Therefore Christ
begins with poverty of spirit—because this ushers in all the rest.
[2] What is the difference between poverty of spirit, and
humility? These are so alike that they have been taken one for the
other. Chrysostom, by 'poverty of spirit', understands humility. Yet I
think there is some difference. They differ as the cause and the effect.
I think that poverty of spirit is the cause of humility, for when a man
sees his need of Christ, and how he lives on the alms of free grace—
this makes him humble. He who is sensible of his own vacuity and
indigence, hangs his head in humility with the violet. Humility is the
sweet spice which grows from poverty of spirit.
[3] What is the difference between poverty of spirit, and
self-denial? I answer, in some things they agree, in some things
they differ. In some things they agree; for the one who is poor in
spirit is an absolute self-denier. He renounces all good opinion of
himself. He acknowledges his dependence upon Christ and free grace.
But in some things they differ. The self-denier parts with the world
for Christ; the poor in spirit parts with himself for Christ, that is—his
own righteousness. The poor in spirit sees himself nothing without
Christ; the self-denier will leave himself nothing for Christ. And thus
I have shown what poverty of spirit is.
The words thus opened present us with this truth—that Christians
must be poor in spirit. Or thus—poverty of spirit is the jewel which
Christians must wear. As the best creature was made out of nothing;
so when a man sees himself to be nothing, out of this nothing God
makes a most beautiful creature. It is God's usual method to make a
man poor in spirit—and then fill him with the graces of the Spirit. As
we deal with a watch, we take it first to pieces, and then set all the
wheels and pins in order—so the Lord first takes a man all to pieces,
shows him his undone condition—and then sets him in frame.
The reasons are:
1 Until we are poor in spirit—we are not capable of
receiving grace. He who is swollen with self-excellency and selfsufficiency—is not fit for Christ.
He is full already. If the hand is full
of pebbles—it cannot receive gold. The glass is first emptied, before
you pour in wine. God first empties a man of himself, before he pours
in the precious wine of his grace. None but the poor in spirit are
within Christ's commission. 'The Spirit of the Lord God is upon me;
he has sent me to bind up the broken-hearted' (Isaiah 61:1), that is,
such as are broken in the sense of their unworthiness.
2. Until we are poor in spirit—Christ is never precious. Until
we see our own wants, we never see Christ's worth. Poverty of spirit
is salt and seasoning, which makes Christ relish sweet to the soul.
Mercy is most welcome to the poor in spirit. He who sees himself
clad in filthy rags (Zechariah 3:4,5), what will he give for change of
raiment, the righteousness of Christ! What will he give to have the
fair mitre of salvation set upon his head! When a man sees himself
almost wounded to death—how precious will the balm of Christ's
blood be to him! When he sees himself deep in arrears with God, and
is so far from paying the debt that he cannot sum up the debt—how
glad would he be for a surety! 'The pearl of great price' is only
precious to the one who is poor in spirit. He who needs bread and is
ready to starve, will have it whatever it cost. He will lay his garment
to pledge; bread he must have—or he is undone! So to him who is
poor in spirit, who sees his need of Christ—how precious is a Savior!
Christ is Christ and grace is grace to him! He will do anything for the
bread of life! Therefore will God have the soul thus qualified—to
enhance the value and estimate of the Lord Jesus.
3. Until we are poor in spirit—we cannot go to heaven.
'Theirs is the kingdom of heaven'. Poverty of spirit tunes and
prepares us for heaven. By nature a man is puffed up with self esteem,
and the gate of heaven is so narrow that he cannot enter.
Now poverty of spirit lessens the soul; it pares off its superfluity, and
now he is fit to enter in at the 'narrow gate'. The great rope cannot go
through the eye of the needle—but let it be untwisted and made into
small threads, and then it may. Poverty of spirit untwists the great
rope. It makes a man little in his own eyes, and now an entrance
shall be made unto him, 'richly into the everlasting Kingdom' (2
Peter 1:11). Through this temple of poverty, we must go into the
temple of glory.
It shows wherein a Christian's riches consist, namely in
poverty of spirit. Some think if they can fill their bags with gold—
and then they are rich. But those who are poor in spirit, are the rich
men. They are rich in poverty. This poverty entitles them to a
kingdom! How poor are those who think themselves rich! How rich
are those who see themselves poor! I call it the 'jewel of poverty'.
There are some paradoxes in piety which the world cannot
understand; for a man to become a fool that he may be wise (1
Corinthians 3:18); to save his life by losing it (Matthew 16:25); and
by being poor to be rich. Carnal reason laughs at it—but 'Blessed are
the poor in spirit, for theirs is the kingdom'. Then this poverty is to
be striven for more than all riches. Under these rags, is hidden cloth
of gold. Out of this carcass comes honey.
If blessed are the poor in spirit, then by the rule of
contraries, cursed are the proud in spirit (Proverbs 16:5).
There is a generation of men who commit idolatry with themselves;
no such idol as self! They admire their own parts, moralities, self righteousness;
and upon this stock graft the hope of their salvation.
There are many too good to go to heaven. They have commodities
enough of their own growth, and they scorn to live upon the borrow,
or to be indebted to Christ. These bladders the Devil has blown up
with pride, and they are swelled in their own conceit; but it is like the
swelling of a dropsy man whose bigness is his disease. Thus it was
with that proud justiciary: 'The Pharisee stood and prayed, God, I
thank you that I am not as other men are, extortioners, unjust,
adulterers, or even as this publican; I fast twice in the week, I give
tithes ...' (Luke 18:11). Here was a man setting up the topsail of pride;
but the publican, who was poor in spirit, stood afar off and would not
lift up so much as his eyes unto heaven—but smote upon his breast
saying, 'God be merciful to me a sinner.' This man carried away the
garland. 'I tell you' (says Christ) 'this man went down to his house
justified rather than the other'. Paul, before his conversion, thought
himself in a very good condition, 'touching the law, blameless'
(Philippians 3:6). He thought to have built a tower of his own
righteousness, the top whereof should have reached to heaven; but,
at last, God showed him there was a crack in the foundation, and
then he gets into the 'rock of ages'. 'That I may be found in him'
(Philippians 3:9). There is not a more dangerous precipice than self righteousness.
This was Laodicea's temper: 'Because you say I am
rich and I have need of nothing . . .' (Revelation 3:17). She thought
she wanted nothing when indeed she had nothing. How many does
this damn! We see some ships that have escaped the rocks—yet are
cast away upon the sands; so some who have escaped the rocks of
gross sins—yet are cast away upon the sands of self-righteousness;
and how hard is it to convince such men of their danger! They will
not believe but that they may be helped out of their dungeon with
these rotten rags. They cannot be persuaded their case is so bad as
others would make it. Christ tells them they are blind—but they are
like Seneca's maid, who was born blind—but she would not believe it.
The house, says she, is dark—but I am not blind. Christ tells them
they are naked, and offers his white robe to cover them—but they are
of a different persuasion; and because they are blind, they cannot see
themselves naked. How many have perished by being their own
saviors! O that this might drive the proud sinner out of himself! A
man never comes to himself until he comes out of himself. And no
man can come out, until first Christ comes in.
If poverty of spirit be so necessary—how shall I know that I
am poor in spirit? By the blessed effects of this poverty,
which are:
1. He who is poor in spirit—is weaned from himself. 'My soul
is even as a weaned child' (Psalm 131:2). It is hard for a man to be
weaned from himself. The vine catches hold of everything that is
near, to prop itself upon. Just so, there is some bough or other a man
would be catching hold of to rest upon. How hard is it to be brought
quite off himself! The poor in spirit are divorced from themselves;
they see they must go to hell without Christ. 'My soul is even as a
weaned child'.
2. He who is poor in spirit—is a Christ-admirer. He has high
thoughts of Christ. He sees himself naked—and flies to Christ, to be
clothed in the garments of His righteousness. He sees himself
wounded—and as the wounded deer runs to the water, so he thirsts
for Christ's blood, the water of life. "Lord!" says he, "give me Christ
or I die!" Conscience is turned into a fiery serpent and has stung him;
now he will give all the world—for a brazen serpent! He sees himself
in a state of death; and how precious is one leaf of the tree of life,
which is both for food and medicine! The poor in spirit sees all his
riches lie in Christ, 'wisdom, righteousness, sanctification . . '. In
every need, he flies to this storehouse! He adores the all-fullness in Christ.
They say of the oil in Rheims, though they are continually almost
using it—yet it is never used up. And such is Christ's blood—it can
never be emptied. He who is poor in spirit has recourse still to this
fountain. He sets a high value and appreciation upon Christ. He
hides himself in Christ's wounds. He bathes himself in his blood. He
wraps himself in Christ's robe. He sees a spiritual dearth and famine
at home—but he flees to Christ. 'Show me the Lord (says he) and it suffices!'
3. He who is poor in spirit—is ever complaining of his
spiritual estate. He is much like a poor man who is ever telling you
of his needs. He has nothing to help himself with—he is ready to
starve! So it is with him that is poor in spirit. He is ever complaining
of his needs, saying, "I want a broken heart—and a thankful heart."
He makes himself the most indigent creature. Though he dares not
deny the work of grace (which would be a bearing false witness again
the Spirit)—yet he mourns he has no more grace. This is the
difference between a hypocrite and a child of God. The hypocrite is
ever telling what good he has. A child of God complains of what good
he lacks. The one is glad he is so good; the other grieves he is so bad.
The poor in spirit goes from ordinance to ordinance for a supply of
his needs; he would gladly have his stock increased. Try by this if you
are poor in spirit. While others complain they want children, or they
want estates—do you complain you wany grace? This is a good sign.
'There is one who makes himself poor—yet has great riches'
(Proverbs 13:7). Some beggars have died rich. The poor in spirit, who
have lain all their lives at the gate of mercy and have lived upon the
alms of free grace—have died rich in faith, heirs to an eternal kingdom!
4. He who is poor in spirit—is lowly in heart. Rich men are
commonly proud and scornful—but the poor are submissive. The
poor in spirit roll themselves in the dust in the sense of their
unworthiness. 'I abhor myself in dust' (Job 42:6). He who is poor in
spirit looks at another's excellencies—and his own infirmities. He
denies not only his sins—but his duties. The more grace he has, the
more humble he is—because he now sees himself a greater debtor to
God. If he can do any duty, he acknowledges it is Christ's strength
more than his own (Philippians 4:13). As the ship gets to the haven
more by the benefit of the wind than the sail—so when a Christian
makes any swift progress, it is more by the wind of God's Spirit than
the sail of his own endeavor. The poor in spirit, when he acts most
like a saint, confesses himself 'the chief of sinners'. He blushes more
at the defect of his graces—than others do at the excess of their sins.
He dares not say he has prayed or wept. He lives—yet not he—but
Christ lives in him (Galatians 2:20). He labors—yet not he—but the
grace of God (1 Corinthians 15:10).
5. He who is poor in spirit—is much in prayer. He sees how
short he is of the standard of holiness, therefore begs for more grace;
Lord, more faith, more conformity to Christ. A poor man is ever
begging. You may know by this—one who is poor in spirit. He is ever
begging for a spiritual alms. He knocks at heaven-gate; he sends up
sighs; he pours out tears; he will not leave the gate—until he has his
alms. God loves a modest boldness in prayer; such shall not be turned away.
6. He who is poor in spirit—is content to take Christ upon
his own terms. The proud sinner will argue and bargain with
Christ. He will have Christ—and his pleasures; Christ—and his
covetousness. But he who is poor in spirit sees himself lost without
Christ, and he is willing to have him upon his own terms, a Prince to
rule him—as well as a Saviour to save him: 'Jesus my Lord'
(Philippians 3:8). A castle which has long been besieged and is ready
to be captured, will surrender on any terms to save their lives. He
whose heart has been a garrison for the devil, and has held out long
in opposition against Christ, when once God has brought him to
poverty of spirit, and he sees himself damned without Christ, let God
propound whatever articles he will—he will readily subscribe to
them. 'Lord, what will you have me to do?' (Acts 9:6). He who is poor
in spirit will do anything—that he may have Christ. He will behead
his beloved sin! He will, with Peter, cast himself upon the water to
come to Christ.
7. He who is poor in spirit—is an exalter of free grace. None
so magnify God's mercy—as the poor in spirit. The poor are very
thankful. When Paul had tasted mercy, how thankfully does he adore
free grace! 'The grace of our Lord was exceeding abundant' (1
Timothy 1:14). It was super-exuberant grace! He sets the crown of his
salvation—upon the head of free grace! As a man who is condemned
and has a pardon sent him—how greatly he proclaims the goodness
and mercifulness of his prince! So Paul displays free grace in its
magnificent colors. He interlines all his epistles with free grace. As a
vessel which has been perfumed makes the water taste of it—so Paul,
who was a vessel perfumed with mercy, makes all his epistles to taste
of this perfume of free grace! Those who are poor in spirit, bless God
for the least crumb which falls from the table of free grace! Labor for
poverty of spirit. Christ begins with this, and we must begin here if
ever we are saved. Poverty of spirit is the foundation stone, on which
God lays the superstructure of eternal glory!
There are four things which may persuade Christians to be poor in spirit.
1. This poverty is your riches. You may have the world's riches, and
yet be poor. You cannot have this poverty without being made rich.
Poverty of spirit entitles you to all Christ's riches.
2. This poverty is your nobility. God looks upon you as people of
honor. He who is vile in his own eyes—is precious in God's eyes. The
way to rise—is to fall. God esteems the valley highest.
3. Poverty of spirit sweetly quiets the soul. When a man is brought
off from himself to rest on Christ, what a blessed calm is in the heart!
I am poor—but 'my God shall supply all my needs!' (Philippians
4:19). I am unworthy—but Christ is worthy! I am indigent—but
Christ is infinite! 'Lead me to the rock that is higher than I' (Psalm
61:2). A man is safe upon a rock. When the soul goes out of itself and
centers upon the rock, Christ—now it is firmly settled upon its basis.
This is the way to comfort. You will be wounded in spirit—until you
come to be poor in spirit.
4. Poverty of spirit paves the pathway for blessedness. 'Blessed are
the poor in spirit.' Are you poor in spirit? You are blessed people!
Happy for you that ever you were born! If you ask, "Wherein does
this blessedness appear?" read the next words, 'Theirs is the
Kingdom of Heaven'.
5. The poor in spirit are enriched with a heavenly kingdom!
"Theirs is the kingdom of heaven." Matthew 5:3
Here is high advancement for the saints. They shall be advanced to a
heavenly kingdom! There are some who, aspiring after earthly
greatness, talk of a temporal reign here—but then God's church on
earth would not be militant, but triumphant. But sure it is—that the
saints shall reign in a glorious manner: 'Theirs is the Kingdom of
Heaven.' A kingdom is the pinnacle and top of all worldly felicity,
and 'this honor have all the saints!' So says our Savior, 'Theirs is the
kingdom of heaven.' All Christ's subjects are kings! By the kingdom
of heaven, is meant that state of glory which the saints shall enjoy
when they shall reign with God and the angels forever; sin, hell and
death being fully subdued.
A. For the illustration of this, I shall show first—wherein the
saints in heaven are like kings. Kings have their insignia or
regalia, their ensigns of royalty and majesty.
1. Kings have their CROWNS. So the saints after death have
their royal crown. 'Be faithful unto death—and I will give you a crown
of life' (Revelation 2:10). Believers are not only pardoned—but
crowned! The crown is an ensign of honor. A crown is not for
everyone. It will not fit every head. It is only for kings and people of
renown to wear (Psalm 21:3). The crown which the poor in spirit
shall wear in heaven, is an honorable crown. God himself installs
them into their honor and sets the royal crown upon their head. And
this crown that the saints shall wear, which is divinely glorious and
illustrious, exceeds all other.
[1] It is more pure. Other crowns, though they are made of pure
gold—yet they are mixed metal; they have their troubles. A crown of
gold, cannot be made without thorns. It has so many vexations
belonging to it, that it is apt to make the head ache. Which made
Cyrus say, did men but know what cares he sustained under the
imperial crown, he thought they would not stoop to take it up. But
the saints' crown is made without crosses. It is not mingled with care
of keeping—or fear of losing. What Solomon speaks in another
sense, I may say of the crown of glory, 'It adds no sorrow with it'
(Proverbs 10:22). This crown, like David's harp, drives away the evil
spirit of sorrow and disquiet. As there can be joy in hell—so there can
be no grief in heaven!
[2] This crown of glory does not draw envy to it. David's own
son envied him and sought to take his crown from his head. A
princely crown is oftentimes the mark for envy and ambition to
shoot at! But the crown the saints shall wear is free from envy. One
saint shall not envy another—because all are crowned! And though
one crown may be larger than another—yet every one shall have as
big a crown as he is able to carry!
[3] This is a never-fading crown. Other crowns quickly wear
away and tumble into the dust: 'Does the crown endure to all
generations?' (Proverbs 27:24). Henry VI was honored with the
crowns of two kingdoms, France and England. The first was lost
through the faction of his nobles; the other was twice plucked from
his head. The crown has many heirs and successors. The crown is a
withering thing. Death is a worm which feeds in it; but the crown of
glory is imperishable, 'it fades not away' (1 Peter 5:4). It is not like
the rose which loses its color and vernancy. This crown cannot be
made to wither—but it keeps always fresh and resplendent. Eternity
is a jewel of the saints' crown!
2. Kings have their ROBES. The robe is a garment with which
Kings are arrayed. 'The King of Israel and the King of Judah sat
clothed in their robes' (2 Chronicles 18:9). The robe was of scarlet or
velvet lined with ermine, sometimes of a purple color; sometimes of
an azure brightness. Thus the saints shall have their robes. 'I beheld
a great multitude which no man could number of all nations and
kindreds, clothed in white robes' (Revelation 7:9). The saints' robes
signify their glory and splendor; white robes denote their sanctity.
They have no sin to taint or defile their robes. In these robes they
shall shine as the angels!
3. Kings have their SCEPTERS in token of rule and
greatness. King Ahasuerus held out to Esther the golden scepter
(Esther 5:2); and the saints in glory have their scepter, and 'palms in
their hands' (Revelation 7). It was a custom of great conquerors to
have palm branches in their hand, in token of victory. So the saints,
those kings have 'palms', an emblem of victory and triumph. They
are victors over sin and hell. 'They overcame by the blood of the
Lamb' (Revelation 12:11).
4. Kings have their THRONES. When Caesar returned from
conquering his enemies, there were granted to him four triumphs in
token of honor, and there was set for him a chair of ivory in the
senate, and a throne in the theater. Just so—the saints in heaven
returning from their victories over sin, shall have a throne more rich
than ivory or pearl—a throne of glory! (Revelation 3:21).
[1] This shall be a HIGH throne. It is seated high above all the
kings and princes of the earth. Nay, it is far above all heavens
(Ephesians 4). There is the airy heaven—which is that space from
the earth to the sphere of the moon. There is the starry heaven—the
place where the stars are. There is the empyrean heaven, which is
called the 'third heaven' (2 Corinthians 12:2). In this glorious
sublime place, shall the throne of the saints be erected.
[2] It is a SAFE throne. Other thrones are unsafe; they stand
tottering. 'You have set them in slippery places' (Psalm 73:18); but
the saints' throne is sure. 'He who overcomes shall sit with me upon
my throne' (Revelation 3:21). The saints shall sit with Christ. He
keeps them safe, that no hand of violence can pull them from their
throne. O people of God, think of this—you shall shortly sit upon the
heavenly throne with Jesus!
B. Having shown wherein the saints in glory are like kings—let us see
wherein the kingdom of heaven excels other kingdoms.
1. It excels in the FOUNDER and MAKER. Other kingdoms
have men for their builders—but this kingdom has God for its
builder! (Hebrews 11:10). Heaven is said to be 'made without hands'
(2 Corinthians 5:1), to show the excellency of it. Neither man nor
angel could ever lay stone in this building. God erects this kingdom.
Its 'builder and maker is God'.
2. This kingdom excels in the RICHES of it. Gold does not so
much surpass iron—as this kingdom surpasses all other riches. 'The
gates are of pearl' (Revelation 21:21). 'And the foundations of the
wall of it are garnished with all precious stones' (verse 19). It is
enough for cabinets to have pearl; but were 'gates of pearl' ever
heard of before? It is said that 'Kings shall throw down their crowns
and scepters before it (Revelation 4:10), as counting all their glory
and riches but dust—in comparison of it. This kingdom has deity
itself to enrich it, and these riches are such as cannot be weighed in
the balance; neither the heart of man can conceive, nor the tongue of
angel express the magnificence of the heavenly kingdom!
3. This kingdom excels in the PERFECTION of it. Other
kingdoms are defective. They have not all provisions within
themselves, nor have they all commodities of their own growth—but
are forced to trade abroad to supply their needs at home. King
Solomon sent for gold to Ophir (2 Chronicles 8:18). But there is no
defect in the kingdom of heaven! Here are all delights and rarities to
be had! 'He who overcomes shall inherit all things!' (Revelation
21:7). Here is beauty, wisdom, glory and magnificence. Here is the
Tree of Life in the midst of this paradise. All things are to be found
here—but sin and sorrow—the absence whereof adds to the
blessedness of this kingdom!
4. This kingdom excels in SECURITY. Other kingdoms fear
either foreign invasions or internal divisions. Solomon's kingdom
was peaceable a while—but at last he had an alarum given him by the
enemy (1 Kings 11:11,14). But the kingdom of heaven is so
impregnable, that it fears no hostile assaults or inroads. The devils
are said to be locked up in chains (Jude 6). The saints in heaven shall
no more need fear them than a man fears a thief who is hanged up in
chains. The gates of this celestial kingdom 'are not shut' (Revelation
21:25). We shut the gates of the city in a time of danger—but the
gates of that kingdom always stand open—to show that there is no
fear of the approach of an enemy. The kingdom has gates for the
magnificence of it—but the gates are not shut because of the security
of it.
5. This kingdom excels in its STABILITY. Other kingdoms
have vanity written upon them. They cease and are changed; though
they may have a head of gold—yet feet of clay. 'I will cause the
kingdom to cease' (Hosea 1:4). Where is the glory of Athens? the
pomp of Troy? What is become of the Assyrian, Grecian, Persian
monarchy? Those kingdoms are demolished and laid in the dust! But
the kingdom of heaven has eternity written upon it! It is an
'everlasting kingdom' (2 Peter 1:11). Other kingdoms may be lasting
—but not everlasting. The apostle calls it 'a kingdom which cannot be
shaken' (Hebrews 12:28). It is fastened upon a strong foundation—
the omnipotence of God. It runs parallel with eternity. 'They shall
reign forever and ever!' (Revelation 22:5).
C. I shall next show the truth of this proposition—that this
kingdom is infallibly entailed on the saints.
In regard of God's free grace. 'It is your Father's good pleasure
to give you the kingdom' (Luke 12:32). It is not for any desert in us—
but the free grace in God. The papists say we merit the kingdom—but
we disclaim the title of merit. Heaven is a gift of God's grace.
There is a price paid. Jesus Christ has shed his blood for it. All
saints come to the kingdom, through blood. Christ's hanging upon
the cross was to bring us to the crown. As the kingdom of heaven is a
gift in regard of the Father—so it is a purchase in regard of the Son.
1. This shows us that true religion is no unreasonable thing.
God does not cut us out work—and give no reward. Godliness
enthrones us in a kingdom! When we hear of the doctrine of
repentance, steeping our souls in brinish tears for sin; the doctrine of
mortification, pulling out the right eye, beheading the king-sin; and
we are ready to think it is hard to swallow down this bitter pill. But
here is something in the text which may sweeten it. There is a
glorious kingdom reserved for us—and that will make amends for
all. This glorious recompense as far exceeds our thoughts—as it
surpasses our defects. No one can say without wrong to God, that he
is a hard master. God gives double pay. He bestows a kingdom upon
those who fear him. Satan may disparage the ways of God, like those
spies who raised a bad report of the good land (Numbers 13:32). But
will Satan mend your wages if you serve him? He gives damnable
pay! Instead of a kingdom—he gives 'chains of darkness' (Jude 6).
2. See here the mercy and bounty of God, who has prepared
a kingdom for his people. It is a favor that we poor 'worms and
no men' (Psalm 22:6) should be allowed to live. But that worms
should be made kings—this is divine bounty! It is mercy to pardon us
—but it is rich mercy to crown us! 'Behold, what manner of love' is
this! Earthly princes may bestow great gifts on their subjects—but
they keep the kingdom to themselves. Though Pharaoh advanced
Joseph to honor and gave him a ring from his finger—yet he kept the
kingdom to himself. 'Only in the throne will I be greater than you'
(Genesis 41:40). But God gives a kingdom to his people, he sets them
upon the throne! How David admires the goodness of God in
bestowing upon him a temporal kingdom! 'Then went king David in,
and sat before the Lord and said, Who am I, O Lord God! and what is
my house, that you have brought me hitherto?' (2 Samuel 7:18). He
wondered that God should take him from the sheepfold and set him
on the throne! that God should turn his shepherd's staff into a king's
scepter! O then how may the saints admire the riches of grace, that
God should give them a glorious kingdom above all the princes of the
earth, nay, far above all heavens! God thinks nothing too good for his
children. We many times think much of a tear, a prayer, or to
sacrifice a sin for him—but He does not think a kingdom is too much
to bestow upon us! How will the saints read over the lectures of free
grace in heaven, and trumpet forth the praises of that God, who has
crowned them with such astonishing loving-kindness! "Don't be
afraid, little flock, because your Father delights to give you the
kingdom." Luke 12:32
3. This shows us that Christianity is no disgraceful thing.
Wise men measure things by the final end. What is the end of
godliness? It brings a glorious kingdom! A man's sin brings him to
shame (Proverbs 13:5). What fruit had you in those things, whereof
you are now ashamed? (Romans 6:21). But religion brings to honor
(Proverbs 4:8). It brings a man to a throne, a crown, it ends in
eternal glory! It is the sinner's folly to reproach a saint. It is just as if
Shimei had reproached David when he was going to be made king. It
is a saint's wisdom to despise a reproach. Say as David when he
danced before the ark, 'I will yet be more vile' (2 Samuel 6:22). If to
pray and hear and serve my God, is be to be vile—'I will yet be more
vile'. This is my excellency, my glory. I am doing now, that which will
bring me to a kingdom. O think it no disgrace to be a Christian! I
speak it chiefly to you who are entering upon the ways of God.
Perhaps you may meet with such as will reproach and censure you.
Bind their reproaches as a crown about your head. Despise their
censure as much as their praise. Remember there is a kingdom
entailed upon godliness. Sin draws hell after it; grace draws a crown
after it!
4. See here that which may make the people of God long for
death. Then they shall enter upon their glorious kingdom! Indeed
the wicked may fear death. It will not lead them to a kingdom—but a
horrid dungeon. Hell is the jail where they must lie rotting forever
with the devil and his demons! To every Christless person—death is
the king of terror; but the godly may long for death. It will raise them
to a kingdom. When Scipio's father had told him of that glory the
soul should be invested with in a state of immortality, "why then,"
says Scipio, "do I tarry thus long upon the earth? Why do I not
hasten to die?" Believers are not perfectly happy until death. When
Croesus asked Solon whom he thought happy, he told him one
Tellus, a man who was dead. A Christian at death shall be completely
installed into his honor. The anointing oil shall be poured on him,
and the royal crown set upon his head. The Thracians, in their
funerals, used festive music. The heathens (as Theocritus' observes)
had their funeral banquet, because of that felicity which they
supposed the deceased were entered into. The saints are now 'heirs
of the kingdom' (James 2:5). Does not the heir desire to be crowned?
Truly there is enough to wean us and make us willing to be gone
from hence. The saints 'eat ashes like bread'. They are here in a
suffering condition. 'Our bones are scattered at the grave's mouth, as
when one cuts wood' (Psalm 141:7). When a man hews and cuts a
tree the chips fly up and down; here and there a chip. So here a saint
wounded, there a saint massacred; our bones fly like chips up and
down. 'For your sake we are killed all the day long' (Romans 8:36).
But there is a kingdom a-coming; when the body is buried the soul is
crowned. Who would not be willing to sail in a storm—if he were sure
to be crowned as soon as he came at the shore? Why is it that the
godly look so ghastly at thoughts of death, as if they were rather
going to their execution, than their coronation? Though we should
be willing to stay here awhile to do service—yet we should with Paul,
'desire to depart—and be with Christ'. The day of a believer's
dissolution—is the day of his inauguration.
But how shall we know that this glorious kingdom shall be
settled upon us at death?
1. God has set up his kingdom of grace within each of his
children. 'The kingdom of God is within you' (Luke 17:21). By the
kingdom of God here—is meant the kingdom of grace in the heart.
Grace may be compared to a kingdom. It sways the scepter; it gives
out laws. There is the law of love. Grace beats down the devil's
garrisons. It brings the heart into a sweet subjection to Christ. Is this
kingdom of grace set up in your heart? Do you rule over your sins?
Can you bind those kings in chains? (Psalm 149:8). Are you a king
over your pride, passion and unbelief? Is the kingdom of God within
you? While others aspire after earthly greatness—do you labor for a
kingdom within you? Certainly if the kingdom of grace is in your
heart, you shall have the kingdom of glory. If God's kingdom of grace
enters into you, you shall enter into his kingdom of glory. But let not
that man ever think to reign in glory—who now lives a slave to his lusts!
2. If you are a believer—you will go to this blessed
kingdom. 'Rich in faith, heirs of the kingdom' (James 2:5). Faith is
a heroic act of the soul. It makes a holy adventure on God, by a
promise. Faith is the crowning grace. Faith puts us into Christ, and
our title to the crown comes in by Christ. By faith we are born of God,
and so we become children of the royal blood. By faith our hearts are
purified (Acts 15:9, 10), and we are made fit for a kingdom; 'rich in
faith, heirs of the kingdom'. Faith paves a highway to heaven.
Believers die heirs to the crown.
3. He who has a noble, kingly spirit—shall go to the
heavenly kingdom. 'Set your affection on things above, not on
things on the earth.' (Colossians 3:2). He who has a heavenly spirit—
shall go to the heavenly kingdom. Do you live above the world? The
eagle does not catch flies—she soars aloft in the air. Do you pant after
glory and immortality? Do you abhor that which is sordid and
carnal? Can you trample upon all sublunary things? Is heaven in
your eye—and Christ in your heart—and the world under your feet?
He who has such a kingly spirit, who looks no lower than a crown
—'he shall dwell on high', and have his throne mounted far above all
heavens!
The exhortation has a double aspect.
1. The exhortation looks toward the WICKED. Is there a
kingdom to be had, a kingdom so enameled and bespangled with
glory? Oh then, do not by your folly make yourselves incapable of
this glorious blessing! Do not for the satisfying of a base lust, forfeit a
kingdom. Do not drink away a kingdom. Do not for the lap of
pleasure—lose the crown of life! If men, before they committed a sin,
would but sit down and rationally consider whether the present gain
and sweetness in sin, would countervail the loss of the heavenly
kingdom—it would put them into a cold sweat, and give some check
to their unbridled lusts. Jacob took Esau by the heel. Look not upon
the smiling face of sin—but 'take it by the heel'. Look at the end of it.
It will deprive you of a kingdom, and can anything make amends for
that loss? O, is it not madness, for the unfruitful works of darkness
(Ephesians 5:11), to lose a kingdom? How will the devil at the last
day reproach and laugh at men, that they should be so stupidly
sottish for a rattle—to forgo a crown! They are like those Indians
who for glass beads, will part with their gold. Surely it will much
contribute to the vexation of the damned—to think how foolishly
they missed of a kingdom.
2. The exhortation looks toward the GODLY, and it exhorts
to two things.
[1] Is there a kingdom in reserved for us? Then let this be a
motive to duty. Do all the service you can for God while you live.
'Spend and be spent.' The reward is honorable. The thoughts of a
kingdom, should add wings to prayer, and fire to zeal. Inquire what
you have done for God. What love have you shown to his name?
What zeal for his glory? Where is the head of that Goliath lust which
you have slain for his sake? Methinks we should sometimes go aside
into our closets and weep, to consider how little work we have done
for God. What a vast disproportion is there between our service—and
our reward! What is all our weeping and fasting—compared to a
kingdom! Oh improve all your talents for God. Make seasons of
grace, opportunities for service.
And that you may act more vigorously for God, know and be assured
—that the more work you do, the more glory you shall have. Every
saint shall have a kingdom—but the more service any man does for
God, the greater will be his kingdom. There are degrees of glory
which I will prove thus:
First, because there are degrees of torment in hell. 'They shall receive
greater damnation' (Luke 20:47). Those who make religion a cloak
for their sin, shall have a hotter place in hell. Now if there are
degrees of torment in hell, then by the rule of contraries, there are
degrees of glory in the kingdom of heaven.
Again, seeing God in his free grace rewards men according to their
works, therefore, the more service they do the greater shall their
reward be. 'Behold I come quickly and my reward is with me, to give
every man according as his work shall be' (Revelation 22:12). He who
has done more—shall receive more. He who gained ten times what
was entrusted to him, was made ruler over ten cities (Luke 19:16, 17).
This may very much excite to eminency in religion. The more the
lamp of your grace shines, the more you shall shine in the heavenly
orb. Would you have your crown brighter, your kingdom larger, your
palm-branches more flourishing? Be eminent Christians. Do much
work, in a little time. While you are laying out, God is laying up. The
more glory you bring to God, the more glory you shall have from
God.
[2] Walk worthy of this kingdom. 'You should walk worthy of
God, who has called you to his kingdom' (1 Thessalonians 2:12). Live
as kings! Let the majesty of holiness appear in your faces. Those who
looked on Stephen, 'saw his face, as it had been the face of an angel
(Acts 6:15). A kind of angelic brightness was seen in his visage. When
we shine in zeal, humility, and holinesss—this beautifies and honors
us in the eyes of others, and makes us look as those who are heirs to
a heavenly crown.
Here is comfort to the people of God in case of poverty. God has
provided them a kingdom: 'Theirs is the kingdom of heaven'. A child
of God is often so low in the world, that he has not a foot of land to
inherit. He is poor in purse—as well as in spirit. But here is a
fountain of consolation opened. The poorest saint who has lost all
his golden fleece, is heir to a kingdom—a kingdom which excels all
the kingdoms and principalities of the world, more than diamond
excels dirt! This kingdom is peerless and endless. "The hope of a
kingdom," says Basil, "should carry a Christian with courage and
cheerfulness through all his afflictions!" And it is a saying of Luther,
"The sea of God's mercy, overflowing in spiritual blessings, should
drown all the sufferings of this life!" What though you go now in
rags? You shall have your white robes! What though you have only
bread and water? You shall feast when you come into the kingdom!
Here you drink the brinish water of tears—but shortly you shall drink
the wine of paradise. Be comforted with the thoughts of your glorious
kingdom!
|
|
|
|
Post by Admin on Apr 14, 2024 13:05:26 GMT -5
Gospel Mourning
"Blessed are those who mourn, for they shall be comforted."
Matthew 5:4
Here are eight steps leading to true blessedness. They may be
compared to Jacob's Ladder, the top whereof reached to heaven. We
have already gone over one step—and now let us proceed to the
second. 'Blessed are those who mourn.' We must go through the
valley of tears—to paradise! Mourning would be a sad and
unpleasant subject to address—were it not that it has blessedness
going before, and comfort coming after. Mourning is put here, for
repentance. It implies both sorrow, which is the cloud, and tears
which are the rain distilling in this golden shower!
The words fall into two parts, first, an assertion—that mourners are
blessed people; second, a reason—because they shall be comforted.
The ASSERTION—mourners are blessed people. 'Blessed are
you who weep now' (Luke 6:21). Though the saints' tears are bitter
tears—yet they are blessed tears. But will all mourning entitle a man
to blessedness? No! there is a twofold mourning which is far from
making one blessed. There is a carnal mourning, and a diabolical
mourning.
1. There is a CARNAL mourning when we lament outward
losses. 'A cry of anguish is heard in Ramah—weeping and mourning
unrestrained. Rachel weeps for her children, refusing to be
comforted—for they are dead!' (Matthew 2:18). There are abundance
of these carnal tears shed. We have many who can mourn over a
dead child—who cannot mourn over a crucified Savior! Worldly
sorrow hastens our funerals. 'The sorrow of the world works death'
(2 Corinthians 7:10).
2. There is a DIABOLICAL mourning and that is twofold:
When a man mourns that he cannot satisfy his impure lust. This is
like the devil, whose greatest torture is that he can be no more
wicked. Thus Ammon mourned and was sick, until he defiled his
sister Tamar (2 Samuel 13:2). Thus Ahab mourned for Naboth's
vineyard, "So Ahab went home angry and sullen. The king went to
bed with his face to the wall and refused to eat!' (1 Kings 21:4). This
was a devilish mourning.
Again, when men are sorry for the good which they have done.
Pharaoh was grieved that 'he had let the children of Israel go'
(Exodus 14:5). Many are so devilish that they are troubled they have
prayed so much and have heard so many sermons. They repent of
their repentance. But if we repent of the good which is past—God will
not repent of the evil which is to come.
The OBJECTS of spiritual mourning. To illustrate this point of
holy mourning, I shall show you what is the adequate object of it.
There are two objects of spiritual mourning—sin and misery.
The first object of spiritual mourning is SIN; and that twofold,
our own sin; and the sin of others.
1. Our OWN sin. Sin must have tears. While we carry the fire of sin
about with us—we must carry the water of tears to quench it!
(Ezekiel 7:16). 'They are not blessed' (says Chrysostom) 'who mourn
for the dead—but rather those who mourn for sin.' And indeed it is
with good reason we mourn for sin, if we consider the GUILT of
sin, which binds over to wrath. Will not a guilty person weep, who is
to be bound over to the penalty? Every sinner is to be tried for his life
and is sure to be cast away—if sovereign mercy does not become an
advocate for him.
The POLLUTION of sin. Sin is a plague spot, and will you not
labor to wash away this spot with your tears? Sin makes a man worse
than a toad or serpent. The serpent has nothing but what God has
put into —but the sinner has that which the devil has put into him.
'Why has Satan filled your heart to lie to the Holy Spirit?' (Acts 5:3).
What a strange metamorphosis has sin made! The soul, which was
once of an azure brightness, sin has made of a sable color! We have
in our hearts the seed of the unpardonable sin. We have the seed of
all those sins for which the damned are now tormented! And shall
we not mourn? He who does not mourn, has surely lost the use of his
reason. But every mourning for sin is not sufficient to entitle a man
to blessedness. I shall show what is not the right gospel-mourning
for sin, and then what is the right gospel-mourning for sin.
What is NOT the right gospel-mourning for sin? There is a
fivefold mourning which is false and spurious.
A despairing kind of mourning. Such was Judas' mourning. He saw
his sin, he was sorry, he made confession, he justifies Christ, he
makes restitution (Matthew 27). Judas, who is in hell, did more than
many nowadays! He confessed his sin. He did not plead necessity or
good intentions—but he makes an open acknowledgment of his sin. 'I
have sinned!' Judas made restitution. His conscience told him he
came wickedly by the money. It was 'the price of blood', and he
'brought back the thirty pieces of silver to the chief priests' (Matthew
27:3). But how many are there who invade the rights and possessions
of others—but not a word of restitution! Judas was more honest than
they are. Well, wherein was Judas' sorrow blameworthy? It was a
mourning joined with despair. He thought his wound broader than
the plaster. He drowned himself in tears. His was not repentance
unto life (Acts 11:18)—but rather unto death.
An hypocritical mourning. The heart is very deceitful. It can betray
as well by a tear—as by a kiss. Saul looks like a mourner, and as he
was sometimes 'among the prophets' (1 Samuel 10:12) So he seemed
to be among the penitents—'And Saul said unto Samuel, I have
sinned, for I have transgressed the commandment of the Lord' (1
Samuel 15:24). Saul played the hypocrite in his mourning, for he did
not take shame to himself—but he did rather take honor to himself:
'honor me before the elders of my people' (verse 30). He pared and
minced his sin that it might appear lesser, he laid his sin upon the
people, 'because I feared the people' (verse 24). They would have me
fly upon the spoil, and I dare do no other. A true mourner labors to
draw out sin in its bloody colors, and accent it with all its killing
aggravations, that he may be deeply humbled before the Lord. 'Our
iniquities are increased over our head, and our sin has grown up
unto the heavens' (Ezra 9:6). The true penitent labors to make the
worst of his sin. Saul labors to make the best of sin; like a patient
that makes the best of his disease, lest the physician should prescribe
him too sharp remedy. How easy is it for a man to put a cheat upon
his own soul—and by hypocrisy to sweep himself into hell!
A forced mourning. When tears are pumped out by God's
judgements, these are like the tears of a man who has the stone, or
that lies upon the rack. Such was Cain's mourning. 'My punishment
is greater than I can bear!' (Genesis 4:13). His punishment troubled
him more than his sin! To mourn only for fear of hell is like a thief
that weeps for the penalty, rather than the offence. The tears of the
wicked are forced by the fire of affliction!
An external mourning; when sorrow lies only on the outside. 'They
disfigure their faces' (Matthew 6:16). The eye is tender—but the
heart is hard. Such was Ahab's mourning. 'He tore his clothes and
put sackcloth on his flesh, and went softly' (1 Kings 21:27). His
clothes were torn—but his heart was not torn. He had sackcloth but
no sorrow. He hung down his head like a bulrush—but his heart was
like granite. There are many who may be compared to weeping
marbles, they are both watery and flinty.
A vain fruitless mourning. Some will shed a few tears—but are as
bad as ever. They will deceive and be unclean. Such a kind of
mourning there is in hell. The damned weep—but the continue to
blaspheme God.
What is the RIGHT gospel-mourning? That mourning which
will entitle a man to blessedness has these qualifications:
It is spontaneous and free. It must come as water out of a spring,
not as fire out of a flint. Tears for sin must be like the myrrh which
drops from the tree freely without cutting or forcing. Mary
Magdalene's repentance was voluntary. 'She stood weeping' (Luke 7).
She came to Christ with ointment in her hand, with love in her heart,
with tears in her eyes. God is for a freewill offering. He does not love
to be put to distrain.
Gospel-mourning is spiritual; that is, when we mourn for sin more
than suffering. Pharaoh says, "Take away the plague!" He never
thought of the plague of his heart. A sinner mourns because
judgment follows at the heels of sin—but David cries out, 'My sin is
ever before me' (Psalm 51:3). God had threatened that the sword
should ride in circuit in his family—but David does not say, 'The
sword is ever before me'—but 'My sin is ever before me'. The offence
against God troubled him. He grieved more for his treason against
God—than the bloody axe. Thus the penitent prodigal, 'I have sinned
against heaven, and before you' (Luke 15:18,21). He does not say, 'I
am almost starved among the husks'—but 'I have offended my
father'. In particular, our mourning for sin, if it is spiritual, must be
under this threefold notion:
1. We must mourn for sin, as it is an act of hostility and enmity
against God. Sin not only makes us unlike God—but contrary to God:
'They have walked contrary unto me' (Leviticus 26:40). Sin affronts
and resists the Holy Spirit (Acts 7:51). Sin is contrary to God's
nature; God is holy; sin is an impure thing. Sin is contrary to his will.
If God be of one mind—sin is of another. Sin does all it can to spite
God. The Hebrew word for 'sin' signifies 'rebellion'. A sinner fights
against God (Acts 5:39). Now when we mourn for sin as it is a
walking contrary to heaven, this is a gospel-mourning.
2. We must mourn for sin, as it is the highest ingratitude against
God. It is a kicking against the breasts of mercy. God sends his Son
to redeem us, his Spirit to comfort us. We sin against the blood of
Christ, the grace of the Spirit—and shall we not mourn? We complain
of the unkindness of others, and shall we not lay to heart our own
unkindness against God? Caesar took it unkindly that his son,
Brutus, should stab him—'and you, my son!' May not the Lord say to
us, 'These wounds I have received in the house of my friend!'
(Zechariah 13:6). Israel took their jewels and earrings and made a
golden calf of them. The sinner takes the jewels of God's mercies and
makes use of them to sin. Ingratitude is a 'crimson sin' (Isaiah 1:18).
Sins against gospel-love are worse in some sense, than the sins of the
devils, for they never had an offer of grace offered to them. Now
when we mourn for sin as it has its accent of ingratitude upon it, this
is an evangelical mourning.
3. We must mourn for sin as it is a privation; it keeps good things
from us; it hinders our communion with God. Mary wept for Christ's
absence. 'They have taken away my Lord!' (John 20:13). So our sins
have taken away our Lord. They have deprived us of his sweet
presence. Will not he grieve, who has lost a rich jewel? When we
mourn for sin under this notion, as it makes the Sun of
Righteousness withdraw from our horizon; when we mourn not so
much that peace is gone, and trading is gone—but God is gone, 'My
beloved had withdrawn himself' (Canticles 5:6); this is a holy
mourning. The mourning for the loss of God's favor—is the best way
to regain his favor. If you have lost a friend, all your weeping will not
fetch him again—but if you have lost God's presence, your mourning
will bring your God again.
Gospel-mourning sends the soul to God. When the prodigal son
repented, he went to his father. 'I will arise and go to my father'
(Luke 15:18). Jacob wept and prayed (Hosea 12:4). The people of
Israel wept and offered sacrifice (Judges 2:4,5). Gospel-mourning
puts a man upon duty. The reason is, that in true sorrow there is a
mixture of hope, and hope puts the soul upon the use of means. That
mourning which like the 'flaming sword' keeps the soul from
approaching to God, and beats it off from duty—is a sinful mourning.
It is a sorrow hatched in hell. Such was Saul's grief—which drove him
to the witch of Endor (1 Samuel 28:7). Evangelical mourning is a
spur to prayer. The child who weeps for offending his father goes to
his presence and will not leave until his father is reconciled to him.
Absalom could not be quiet 'until he had seen the king's face' (2
Samuel 14:32, 33).
Gospel-mourning is for sin in particular. The deceitful man is
occupied with generalities. It is with a true penitent as it is with a
wounded man. He comes to the surgeon and shows him all his
wounds. Here I was cut with the sword; here I was shot with a bullet.
So a true penitent bewails all his particular sins. 'We have served
Baal' (Judges 10:10). They mourned for their idolatry. And David
lays his fingers upon the sore—and points to that very sin which
troubled him (Psalm 51:4). 'I have done this evil!' He means his
blood-guiltiness. A wicked man will say he is a sinner—but a child of
God says, 'I have done this evil!' Peter wept for that particular sin of
denying Christ. It is reported that Peter never heard a rooster crow—
but he fell a-weeping. There must be a particular repentance, before
we have a general pardon.
Gospel tears must drop from the eye of faith. 'The father of the child
cried out with tears, 'Lord, I believe' (Mark 9:24). Our disease must
make us mourn—but when we look up to our Physician, who has
made a remedy of his own blood, we must not mourn without hope.
Believing tears are precious. When the clouds of sorrow have
overcast the soul, some sunshine of faith must break forth. The soul
will be swallowed up of sorrow, it will be drowned in tears—if faith
does not keep it up from sinking. Though our tears drop to the earth
—yet our faith must reach heaven. After the greatest rain, faith must
appear as the rainbow in the cloud. The tears of faith are bottled as
precious wine. 'You keep track of all my sorrows. You have collected
all my tears in your bottle. You have recorded each one in your book'
(Psalm 56:8).
Gospel-mourning is joined with self-loathing. The sinner admires
himself. The penitent loathes himself. 'You shall loath yourselves in
your own sight for all your evils' (Ezekiel 20:43). A true penitent is
troubled not only for the shameful consequence of sin—but for the
loathsome nature of sin; not only the sting of sin—but the deformed
face of sin. How did the leper loathe himself! (Leviticus 13:45). The
true mourner cries out, O these impure eyes! this heart which is a
conclave of wickedness! He not only leaves sin—but loathes sin. He
who has fallen in the dirt loathes himself (Hosea 14:1).
Gospel-mourning must be purifying. Our tears must make us more
holy. We must so weep for sin, as to weep out sin. Our tears must
drown our sins. We must not only mourn—but turn. 'Turn to me with
weeping' (Joel 2:12). What good is it, to have a watery eye and a
whorish heart? It is foolish to say it is day, when the air is full of
darkness; so to say you repent, when you draw dark shadows in your
life. It is an excellent saying of Augustine, 'He truly bewails the sins
he has committed, who never commits the sins he has bewailed'.
True mourning is like the 'water of jealousy' (Numbers 5:12-22). It
makes the thigh of sin to rot. 'You broke the heads of the monster in
the waters.' (Psalm 74:13). The heads of our sins, these monsters, are
broken in the waters of true repentance. True tears are cleansing.
They are like a flood that carries away all the rubbish of our sins
away with it. The waters of holy mourning are like the river Jordan
wherein Naaman washed and was cleansed of his leprosy. It is
reported that there is a river in Sicily where, if the blackest sheep are
bathed, they become white; so, though our sins be as scarlet—yet by
washing in this river of repentance, they become white as snow.
Naturalists say of the serpent, before it goes to drink it vomits out its
poison. In this 'be wise as serpents'. Before you think to drink down
the sweet cordials of the promises, cast up the poison that lies at your
heart. Do not only mourn for sin—but break from sin.
Gospel-mourning must be joined with hatred of sin. 'What
indignation!' (2 Corinthians 7:11). We must not only abstain from sin
—but abhor sin. The dove hates the least feather of the hawk. A true
mourner hates the least motion to sin. A true mourner is a sin-hater.
Amnon hated Tamar more than ever he loved her (2 Samuel 13:15).
To be a sin-hater implies two things: first, to look upon sin as the
most deadly evil—as the essence of all evil. It looks more ghastly than
death or hell. Second, to be implacably incensed against it. A sinhater will never admit of any terms of peace. The war between him
and sin is like the war between Rehoboam and Jeroboam. 'There was
war between Rehoboam and Jeroboam all their days' (1 Kings 14:30).
Anger may be reconciled—hatred cannot. True mourning begins in
the love of God—and ends in the hatred of sin.
Gospel-mourning in some cases is joined with restitution. It is as
well a sin to violate the name of another—as the chastity of another.
If we have eclipsed the good name of others, we are bound to ask
them for forgiveness. If we have wronged them in their estate by
unjust, fraudulent dealing, we must make them some compensation.
Thus Zacchaeus, 'If I have taken anything from any man by false
accusation, I restore him fourfold' (Luke 19:8), according to the law
of Exodus 22:1. James bids us not only look to the heart but the
hand: 'Cleanse your hands, you sinners, and purify your hearts'
(James 4:8). If you have wronged another, cleanse your hands by
restitution. Be assured, without restitution—no remission.
Gospel-mourning must be a speedy mourning. We must take heed
of adjourning our repentance, and putting it off until death. As David
said, 'I will pay my vows now' (Psalm 116:18), so should a Christian
say, 'I will mourn for sin now.' 'Blessed are you that weep now' (Luke
6:21). God has encircled us in the compass of a little time, and
charges us immediately to bewail our sins. 'Now God calls all men
everywhere to repent' (Acts 17:30). We know not whether we may
have another day granted us. Oh let us not put off our mourning for
sin until the making of our will. Do not think holy mourning is only a
deathbed duty. You may seek the blessing with tears, as Esau when it
is too late. How long shall I say that I will repent tomorrow? Why not
at this instant? 'Delay brings danger'. Caesar's deferring to read his
letter before he went to the Senate-house, cost him his life. The true
mourner makes haste to meet an angry God, as Jacob did his
brother; and the present he sends before, is the sacrifice of tears.
Gospel-mourning for sin is perpetual. There are some who at a
sermon will shed a few tears—but they are soon dried up. The
hypocrite's sorrow is like a vein opened and presently stopped. The
Hebrew word for 'eye' signifies also 'a fountain', to show that the eye
must run like a fountain for sin and not cease; but it must not be like
the Libyan fountain which the ancients speak of—in the morning the
water is hot, at midday cold. The waters of repentance must not
overflow with more heat in the morning, at the first hearing of the
gospel; and at midday, in the midst of health and prosperity, grow
cold and be ready to freeze. No! it must be a daily weeping. As Paul
said, 'I die daily' (1 Corinthians 15:31), so a Christian should say, 'I
mourn daily'. Therefore keep open an outflow of godly sorrow, and
be sure it is not stopped until death. 'Let your tears flow like a river.
Give yourselves no rest from weeping day or night' (Lamentations
2:18). It is reported of holy John Bradford that scarcely a day passed
him wherein he did not shed some tears for sin. Daily mourning is a
good antidote against backsliding. I have read of one that had an
epilepsy, and being dipped in seawater, was cured. The washing of
our souls daily in the brinish waters of repentance is the best way
both to prevent and cure the falling into relapses.
Even God's own children must mourn after pardon; for God, in
pardoning, does not pardon at one instant sins past and future; but
as repentance is renewed, so pardon is renewed. Should God by one
act pardon sins future as well as past, this would make void part of
Christ's office. What need were there of his intercession, if sin should
be pardoned before it be committed? There are sins in the godly of
daily incursion, which must be mourned for. Though sin is pardoned,
still it rebels; though it be covered, it is not cured (Romans 7:23).
There is that in the best Christian, which is contrary to God. There is
that in him, which deserves hell—and shall he not mourn? A ship
that is always leaking must have the water continually pumped out.
While the soul leaks by sin, we must be still pumping at the leak by
repentance. Think not, O Christian, that your sins are washed away
only by Christ's blood—but by water and blood. The brazen laver
(Exodus 30:18) that the people of Israel were to wash in might be a
fit emblem of this spiritual laver, tears and blood; and when holy
mourning is thus qualified, this is that 'sorrowing after a godly sort'
(2 Corinthians 7:11), which makes a Christian eternally blessed2. As we must mourn for our own sins—so we must lay to
heart the sins of OTHERS. Thus we should wish with Jeremiah,
that our eyes were a fountain of tears, that we might weep day and
night for the iniquity of the times. Our blessed Savior mourned for
the sins of the Jews: 'Being grieved for the hardness of their hearts'
(Mark 3:5). And holy David, looking upon the sins of the wicked, his
heart was turned into a spring, and his eyes into rivers. 'Rivers of
tears run down my eyes, because they do not keep your law' (Psalm
119:136). Lot's righteous soul 'was vexed with the filthy lives of the
wicked' (2 Peter 2:7). Lot took the sins of Sodom and made spears of
them to pierce his own soul. Cyprian says that in the primitive times,
when a virgin who vowed herself to religion had defiled her chastity,
shame and grief filled the whole congregation.
Have not we cause to mourn for the sins of others? The whole axle of
the nation is ready to break under the weight of sin. What an
inundation of wickedness is there among us? Mourn for the
hypocrisy of the times. Jehu says 'Come, see my zeal for the Lord'—
but it was zeal for the throne (2 Kings 10:16). This is the hypocrisy of
some. They entitle God to whatever they do. They make bold with
God to use his name to their wickedness; as if a thief should pretend
the king's warrant for his robbery. 'They build up Zion with blood;
yet will they lean upon the Lord and say, Is not the Lord among us?'
(Micah 3:10, 11). Many with a religious kiss smite the gospel under
the fifth rib. Could not Ahab be content to kill and take possession—
but must he usher it in with religion, and make fasting a preface to
his murder? (1 Kings 21:12). The white devil is worst! To hear the
name of God in the mouths of scandalous hypocrites, is enough to
affright others from the profession of religion.
Mourn for the errors and blasphemies of the nation. There is now a
free trade of error. Toleration gives men a patent to sin. Whatever
cursed opinion which has been long ago buried in the church—but is
now dug out of the grave, and by some worshiped! England is grown
as needon in her religion, as she is antic in her fashions. Did men's
faces alter as fast as their religious opinions, we would not know
them.
Mourn for covenant violation. This sin is a flying scroll against
England. Breach of covenant is spiritual harlotry, and for this God
may name us 'Not my people', and give us a bill of divorce (Hosea
1:9).
Mourn for the pride of the nation. Our condition is low—but our
hearts are high. Mourn for the profaneness of the land. England is
like that man in the gospel who had 'an unclean demonic spirit'
(Luke 4:33). Mourn for the removing of landmarks (Deuteronomy
27:17). Mourn for the contempt offered to magistracy, the spitting in
the face of authority. Mourn that there are so few mourners. Surely if
we mourn not for the sins of others, it is to be feared that we are not
sensible of our own sins. God looks upon us as guilty of those sins in
others—which we do not lament. Our tears may help to quench
God's wrath!
The saints must be sensible of the injuries of God's church. 'We wept
when we remembered Zion' (Psalm 137:1). The people of Israel,
being debarred from the place of public worship, sat by the rivers
weeping. They laid aside all their musical instruments. 'We hung our
harps upon the willows' (verse 2). We were as far from joy as those
willows were from fruit. 'How shall we sing the Lord's song in a
strange land?' (verse 4). We were fitter to weep than to sing. The
sound of song is not agreeable to mourning.
When we consider the miseries of many Christians in foreign parts,
who have been driven from their habitations because they would not
espouse the Popish religion; when instead of a Bible, a crucifix;
instead of prayers, mass; instead of going to church, they should go
on pilgrimage to some saint or relic. When we consider these things,
our eyes should run down. Mourn to see God's church a bleeding
vine. Mourn to see Christ's spouse with 'garments rolled in blood'Methinks I hear England's death bell ring. Let us shed some tears
over dying England. Let us bewail our internal divisions. England's
divisions have been fatal. How can we stand, but by a miracle of free
grace? Truth has fallen in the streets—and peace has fled. England's
fine coat of peace, is torn and, like Joseph's coat, dipped in blood.
Peace is the glory of a nation. Some observe, if the top of the beech
tree be taken off—that the whole tree withers. Peace is the apex and
top of all earthly blessings. This top being cut off, we may truly say
the body of the whole nation begins to wither apace.
Mourn for the oppressions of England. The people of this land have
laid out their money only to buy mourning.
Though we must always keep open the flow of godly sorrow—yet
there are some seasons wherein our tears should overflow, as the
water sometimes rises higher. There are three special SEASONS
of extraordinary mourning, when it should be as it were highwater in the soul:
1. When there are tokens of God's wrath breaking forth in the
nation. England has been under God's black rod these many years.
The Lord has drawn his sword. O that our tears may blunt the edge
of this sword! When it is a time of treading down, now is a time of
breaking up the fallow ground of our hearts. 'Therefore said I, look
away from me, I will weep bitterly for it is a time of treading down'
(Isaiah 22:4, 5). 'A day of darkness and of gloominess, a day of clouds
. . . therefore turn to me with weeping and with mourning' (Joel 2:2,
12). Rain follows thunder. When God thunders in a nation by his
judgements, now the showers of tears must distill. When God smites
upon our back, we must 'smite upon our thigh' (Jeremiah 31:19).
When God seems to stand upon the 'threshold of the temple' (Ezekiel
10:4), as if he were ready to take his wings and fly, then is it a time to
lie weeping between 'the porch and the altar'. If the Lord seems to be
packing up and carrying away his gospel—it is now high time to
mourn, that by our tears possibly his 'repentings may be kindled'
(Hosea 11:8).
2. Before the performing solemn duties of God's worship, as fasting
or receiving the Lord's Supper. Christian, are you about to seek God
in an extraordinary manner? 'Seek him sorrowing' (Luke 2:48).
Would you have the smiles of God's face, the kisses of his lips? Set
open all the springs of mourning, and then God will draw near to you
in an ordinance and say, 'Here I am!' (Isaiah 58:9). When Jacob
wept, then he 'found God in Bethel' (Hosea 12:4). 'He called the
name of the place Peniel, for I have seen God face to face' (Genesis
32:30). Give Christ the wine of your tears to drink—and in the
sacrament he will give you the wine of his blood to drink.
3. After scandalous relapses. Though I will not say that there is no
mercy for sins of relapse—yet I say there is no mercy without bitter
mourning. Scandalous sins reflect dishonor upon religion (2 Samuel
12:14). Therefore now our cheeks should be covered with blushing,
and our eyes bedewed with tears. Peter, after his denying Christ,
wept bitterly. Christian, has God given you over to any enormous sin
as a just reward of your pride and carnal security? Go into the
'weeping bath'. Sins of infirmity injure the soul—but scandalous sins
wound the gospel. Lesser sins grieve the Spirit—but greater sins vex
the Spirit (Isaiah 63:10). And if that blessed Dove weeps, shall not we
weep? When the air is dark then the dew falls. When we have by
scandalous sin darkened the luster of the gospel, now is the time for
the dew of holy tears to fall from our eyes.
Next to the seasons of mourning, let us consider the DEGREE of
mourning. The mourning for sin must be a very great mourning.
The Greek word imports a great sorrow, such as is seen at the funeral
of a dear friend. 'They shall look on me whom they have pierced, and
they shall mourn for him, as one that mourns for his only son'
(Zechariah 12:10). The sorrow for an only child is very great. Such
must be the sorrow for sin. 'In that day there shall be great
mourning, as the mourning of Hadadrimmon in the valley of
Megiddon' (verse 11). In that valley Josiah, that famous and pious
prince, was cut off by an untimely death, at whose funeral there was
bitter lamentation. Thus bitterly must we bewail, not the death—but
the life of our sins. Now then, to set forth the degree of sorrow.
Our mourning for sin must be so great as to exceed all other grief.
Eli's mourning for the ark was such that it swallowed up the loss of
his two children. Spiritual grief must preponderate over all other
grief. We should mourn more for sin than for the loss of friends or
estate.
We should endeavor to have our sorrow rise up to the same height
and proportion as our sin does. Manasseh was a great sinner—and a
great mourner. 'He humbled himself greatly' (2 Chronicles 33:12).
Manasseh made the streets run with blood—and he made the prison
in Babylon run with tears. Peter wept bitterly. A true mourner labors
that his repentance may be as eminent as his sin.
Having shown the nature of mourning, I shall next show what is
the OPPOSITE to holy mourning. The opposite to mourning is
'hardness of heart', which in Scripture is called 'a heart of stone'
(Ezekiel 36:26). a heart of stone is far from mourning and repenting.
This heart of stone is known by two symptoms:
One symptom is insensibility. A stone is not sensible of anything.
Lay weight upon it; or grind it to powder—it does not feel. So it is
with a hard heart. It is insensible to both its own sin and God's
wrath. The stone in the kidneys is felt—but not the stone in the
heart. 'Having lost all sensitivity.' (Ephesians 4:19).
A heart of stone is known by its inflexibility. A stone will not bend.
That is hard, which does not yield to the touch. So it is with a hard
heart. It will not comply with God's command. It will not stoop to
Christ's scepter. A heart of stone will sooner break, than bend by
repentance. It is so far from yielding to God, that like the anvil—it
beats back the hammer. It 'always resists the Holy Spirit' (Acts 7:51).
Oh Christians, if you would be spiritual mourners, take heed of this
stone of the heart. 'Harden not your hearts' (Hebrews 3:7,8). A stony
heart is the worst heart. If it were bronze, it might be melted in the
furnace; or it might be bent with the hammer. But a stony heart is
such, that only the arm of God can break it--and only the blood of
Christ can soften it! Oh the misery of a hard heart! A hard heart is
void of all grace. While the wax is hard, it will not take the
impression of the seal. The heart, while it is hard, will not take the
stamp of grace. It must first be made tender and melting. The plough
of the Word will not penetrate a hard heart. A hard heart is good for
nothing—but to make fuel for hellfire. 'Because of your hardness and
unrepentant heart you are storing up wrath for yourself in the day of
wrath' (Romans 2:5). Hell is full of hard hearts—there is not one soft
heart there. There is weeping there—but no softness. We read of
'vessels of his wrath--prepared for destruction' (Romans 9:22).
Hardness of heart, fits these vessels for hell, and makes them like
withered wood, which is fit only to burn.
Hardness of heart makes a man's condition worse than all his other
sins besides. If one is guilty of great sins—yet if he can mourn, there
is hope. Repentance unravels sin, and makes sin not to be. But
hardness of heart binds guilt fast upon the soul. It seals a man under
wrath. It is not heinousness of sin—but hardness of heart which
damns. This makes the sin against the Holy Spirit incapable of
mercy, because the sinner who has committed it, is incapable of
repentance.
Sundry sharp reproofs
This doctrine draws up a charge against several sorts of people:
1. Those who think themselves good Christians—yet have
not learned this art of holy mourning. Luther calls mourning 'a
rare herb'. Men have tears to shed for other things—but have none to
spare for their sins. There are many murmurers—but few mourners.
Most are like the stony ground which 'lacked moisture' (Luke 8:6).
We have many cry out of hard times—but they are not sensible of
hard hearts. Hot and dry is the worst temper of the body. To be hot
in sin, and to be so dry as to have no tears—is the worst temper of the
soul. How many are like Gideon's dry fleece, and like the mountains
of Gilboa! There is no dew upon them. Did Christ bleed for sin—and
can you not weep! If God's bottle is not filled with tears—his vial will
be filled with wrath! We have many sinners in Zion—but few
mourners in Zion. It is with most people as with a man on the top of
a mast; the winds blow and the waves beat, and the ship is in danger
of ship wreck—and he is fast asleep! So when the waves of sin have
even covered men and the stormy wind of God's wrath blows, and is
ready to blow them into hell—yet they are asleep in carnal security.
2. This doctrine reproves them who instead of weeping for
sin, spend their days in mirth and jollity. Instead of mourners
we have jesters. 'They sing with tambourine and harp. They make
merry to the sound of the flute' (Job 21:12, 13). 'They do not give
themselves to mourning—but follow after their pleasures'. They live
epicures, and die atheists. James bids us 'turn our laughter to
mourning' (James 4:9). But they turn their mourning to laughter.
Samson was brought forth to amuse the Philistines (Judges 16:25).
The jovial sinner amuses the devil. It is a saying of Theophylact, 'It is
one of the worst sights to see a sinner go laughing to hell.' How
unseasonable is it to take the harp and violin—when God is taking
the sword! 'A sword is being sharpened and polished. It is being
prepared for terrible slaughter; it will flash like lightning! Now will
you laugh?' (Ezekiel 21:9, 10). This is a sin which enrages God.
'The Lord, the Lord Almighty, called you to weep and mourn. He told
you to shave your heads in sorrow for your sins and to wear clothes
of sackcloth to show your remorse. But instead, you dance and play;
you feast on meat, and drink wine. The Lord Almighty has revealed
to me that this sin will never be forgiven you until the day you die.
That is the judgment of the Lord, the Lord Almighty' (Isaiah 22:12-
14). That is, this your sin shall not be done away by any expiatory
sacrifice—but vengeance shall pursue you forever!
3. This doctrine reproves those who, instead of mourning
for sin, rejoice in sin (Proverbs 2:14); 'Who take pleasure in
iniquity' (2 Thessalonians 2:12). Wicked men in this sense are worse
than the damned in hell, for they take little pleasure in their sins.
There are some so impudently profane, that they will make
themselves and others merry with their sins. Sin is a soul sickness
(Luke 5:31). Will a man make merry with his disease? Ah wretch! did
Christ bleed for sin—and do you laugh at sin! Is it a time for a man to
be jesting when he is upon the scaffold, and his head is to be stricken
off? You who laugh at sin now, 'So I will laugh when you are in
trouble! I will mock you when disaster overtakes you—when
calamity overcomes you like a storm, when you are engulfed by
trouble, and when anguish and distress overwhelm you!' Proverbs
1:24-27
4. This doctrine reproves those that cry down mourning for
sin. They are like the Philistines who stopped-up the wells (Genesis
26:15). These would stop-up the wells of godly sorrow. Antinomians
say this is a legal doctrine—but Christ here preaches it: 'Blessed are
those who mourn.' And the apostles preached it, 'And they went out
and preached that men should repent' (Mark 6:12). Holy sincerity
will put us upon mourning for sin. He who has the heart of a child
cannot but weep for his unkindness against God. Mourning for sin is
the very fruit and product of the Spirit of grace (Zechariah 12:10).
Such as cry down repentance, cry down the Spirit of grace. Mourning
for sin is the only way to keep off wrath from us. Such as with
Samson would break this pillar, go about to pull down the vengeance
of God upon the land. To all such I say, as Peter to Simon Magus,
'Repent therefore of this your wickedness and pray God if perhaps
the thought of your heart may be forgiven you', O sinner (Acts 8:22).
Repent that you have cried down repentance.
MOTIVES to holy mourning
Let me exhort Christians to holy mourning. I now persuade to such a
mourning as will prepare the soul for blessedness. Oh that our hearts
were spiritual stills, distilling the water of holy tears! Christ's doves
weep. 'They that escape shall be like doves of the valleys, all of them
mourning, everyone for his iniquity' (Ezekiel 7:16).
There are several divine motives to holy mourning:
1. Tears cannot be put to a better use. If you weep for outward
losses, you lose your tears. It is like a shower upon a rock, which does
no good; but tears for sin are blessed tears. 'Blessed are those who
mourn.' These poison our corruptions; salt-water kills the worms.
The brinish water of repenting tears will help to kill that worm of sin
which would gnaw the conscience.
2. Gospel-mourning is an evidence of grace. 'I will pour upon
the house of David and the inhabitants of Jerusalem, the Spirit of
grace, and they shall mourn . . .' (Zechariah 12:10). The Holy Spirit
descended on Christ like a dove (Luke 3:22). The dove is a weeping
creature. Where there is a dove-like weeping, it is a good sign the
Spirit of God has descended there. Weeping for sin is a sign of the
new birth. As soon as the child is born, it weeps: 'And behold the
babe wept' (Exodus 2:6). To weep kindly for sin is a good sign we are
born of God. Mourning shows a 'heart of flesh' (Ezekiel 36:26). A
stone will not melt. When the heart is in a melting frame, it is a sign
the heart of stone is taken away.
3. The preciousness of tears. Tears dropping from a mournful,
penitent eye, are like water dropping from the roses—very sweet and
precious to God. A fountain in the garden makes it pleasant. That
heart is most delightful to God—which has a fountain of sorrow
running in it. 'Mary stood at Christ's feet weeping' (Luke 7:38). Her
tears were more fragrant than her ointment. The incense, when it is
broken, smells sweetest. When the heart is broken for sin, then our
services give forth their sweetest perfume. 'There is joy in heaven
over one sinner that repents' (Luke 15:7). Whereupon Bernard calls
tears 'the wine of angels'. And surely, God delights much in tears,
else he would not keep a bottle for them (Psalm 56:8). One calls tears
'a fat sacrifice', which under the law was most acceptable (Leviticus
3:3). Jerome calls mourning a plank after shipwreck. Chrysostom
calls tears a sponge to wipe off sin. Tears are powerful orators for
mercy. Eusebius says there was an altar at Athens, on which they
poured no other sacrifice but tears, as if the heathens thought there
was no better way to pacify their angry gods, than by weeping. Jacob
wept and 'had power over the angel' (Hosea 12:4). Tears melt the
heart of God. When a malefactor comes weeping to the bar, this
melts the judge's heart towards him. When a man comes weeping in
prayer and smites on his breast, saying, 'God be merciful to me a
sinner' (Luke 18:13), this melts God's heart towards him. Prayer
(says Jerome) inclines God to show mercy; tears compel him. God
seals his pardons upon melting hearts. Tears, though they are silent
—yet have a voice, 'The Lord has heard the voice of my weeping!'
(Psalm 6:8). Tears wash away sin. Rain melts and washes away a ball
of snow. Repenting tears wash away sin. That sin, says Ambrose,
which cannot be defended by argument, may be washed away by
tears.
4. The sweetness of tears. Mourning is the way to solid joy. 'The
sweetest wine is that which comes out of the winepress of the eyes',
says Chrysostom. The soul is never more enlarged than when it can
weep. Closet tears are better than court music. When the heart is sad,
weeping eases it by giving vent. The soul of a Christian is most eased
when it can vent itself by holy mourning. Chrysostom observes that
David who was the great mourner in Israel—was the sweet singer in
Israel. 'My tears were my food' (Psalm 42:3). Ambrose says, 'No food
so sweet as tears.' 'The tears of the penitent,' says Bernard, 'are
sweeter than all worldly joy.' A Christian thinks himself sometimes in
the suburbs of heaven, when he can weep. When Hannah had wept,
she went away and was no more sad. Sugar when it melts is sweetest.
When a Christian melts in tears, now he has the sweetest joy. When
the daughter of Pharaoh descended into the river, she found a babe
there among the reeds; so when we descend into the river of
repenting tears, we find the babe Jesus there who shall wipe away all
tears from our eyes. Well therefore might Chrysostom solemnly bless
God for giving us this laver of tears to wash in.
5. A mourner for sin not only does good to himself but to
others. He helps to keep off wrath from a land. As when Abraham
was going to strike the blow, the angel stayed his hand (Genesis
22:12), so when God is going to destroy a nation, the mourner stays
his hand. Tears in the child's eye sometimes move the angry father to
spare the child. Penitential tears melt God's heart and bind his hand.
Jeremiah, who was a weeping prophet, was a great intercessor. God
says to him, 'Pray not for this people' (Jeremiah 7:16), as if the Lord
had said, 'Jeremiah, so powerful are your prayers and tears, that if
you pray I cannot deny you.' Tears have a mighty influence upon
God. Surely God has some mourners in the land, or he would have
destroyed us before now.
6. Holy mourning is preventing remedy. Our mourning for sin
here—will prevent mourning in hell. Hell is a place of weeping
(Matthew 8:12). The damned mingle their drink with weeping. God
is said to hold his bottle for our tears (Psalm 56:8). Those who will
not shed a bottle-full of tears shall hereafter shed rivers of tears.
'Woe to you that laugh now, for you shall mourn and weep' (Luke
6:25). You have sometimes seen sugar lying in a damp place dissolve
to water. All the sugared joys of the wicked dissolve at last to the
water of tears. Now, tears will do us good. Now, it is seasonable
weeping. It is like a shower in the spring. If we do not weep now, it
will be too late in hell. Could we hear the language of the damned,
they are now cursing themselves that they did not weep soon enough.
Oh is it not better to have our hell here, than hereafter? Is it not
better to shed repenting tears, than despairing tears? He who weeps
here is a blessed mourner. He who weeps in hell is a cursed mourner.
The physician by bleeding the patient prevents death. By the opening
a vein of godly sorrow, we prevent the death of our souls.
7. There is no other way the Gospel prescribes to
blessedness, but mourning. 'Blessed are those who mourn'. This
is the road that leads to the new Jerusalem. There may be several
ways leading to a city; some go one way, some another; but there is
but one way to heaven, and that is by the house of weeping (Acts
26:20). Perhaps a man may think thus, 'If I cannot mourn for sin, I
will get to heaven some other way. I will go to church; I will give
alms; I will lead a civil life.' Nay—but I tell you there is but one way
to blessedness, and that is, through the valley of tears. If you do not
go this way, you will miss of Paradise. 'I tell you, except you repent,
you shall all likewise perish' (Luke 13:3). There are many lines
leading to the center—but the heavenly center has but one line
leading to it, and that is a tear dropping from the eye of faith. A man
may have a disease in his body that twenty medicines will heal. Sin is
a disease of the soul which makes it sick unto death. Now there is but
one medicine will heal, and that is the medicine of repentance.
8. Consider what need every Christian has to be conversant
in holy mourning. A man may take physic when he has no need of
it. Many go to London when they have no need. It is rather out of
curiosity than necessity. But O what need is there for everyone to go
into the weeping bath! Think what a sinner you have been. You have
filled God's book with your debts, and what need you have to fill his
bottle with your tears! You have lived in secret sin. God enjoins you
this penance, 'Mourn for sin'. But perhaps some may say, I have no
need of mourning, for I have lived a very civil life. Go home and
mourn because you are only civil. Many a man's civility, being rested
upon—has damned him! It is sad for men to be without repentance—
but it is worse to have no need for repentance (Luke 15:7).
9. Tears are but finite. It is but a while that we shall weep. After a
few showers that fall from our eyes, we shall have a perpetual
sunshine. In heaven the bottle of tears is stopped. 'God shall wipe
away all tears . . .' (Revelation 7:17). When sin shall cease, tears shall
cease. 'Weeping may endure for a night—but joy comes in the
morning' (Psalm 30:5). In the morning of the ascension, then shall
all tears be wiped away
|
|
|
|
Post by Admin on Apr 14, 2024 13:07:21 GMT -5
Nine HINDRANCES of mourning.
1. The love of sin. The love of sin is like a stone in the pipe, which
stops up the current of water. The love of sin makes sin taste sweet,
and this sweetness in sin bewitches the heart. It is worse to love sin
than to commit it. A man may be overtaken with sin (Galatians 6:1).
He who has stumbled upon sin unawares will weep—but the love of
sin hardens the heart and keeps the devil in possession. In true
mourning there must be a grieving for sin. But how can a man grieve
for that sin which his heart is in love with? Oh, take heed of this
sweet poison! The love of sin freezes the soul in impenitence.
2. Despair. Despair affronts God, undervalues Christ's blood and
damns the soul! 'But they will say—It's hopeless. We will continue to
follow our plans, and each of us will continue to act according to the
stubbornness of his evil heart' (Jeremiah 18:12). This is the language
of despair. I had as good follow my sins still—and be damned for
something. Despair presents God to the soul as a judge clad in the
garments of vengeance (Isaiah 59:17). The despair of Judas was in
some sense worse than his treason. Despair destroys repentance, for
the proper ground of repentance is mercy. 'The goodness of God
leads you to repentance' (Romans 2:4)—but despair hides mercy out
of sight—as the cloud covered the Ark. Oh, take heed of this. Despair
is an irrational sin; there is no ground for it. The Lord shows mercy
to thousands. Why may you not be one of a thousand? The wings of
God's mercy, like the wings of the Cherubim, are stretched out to
every humble penitent. Though you have been a great sinner—yet if
you are a weeping sinner—there is a golden scepter of mercy held
forth (Psalm 103:11). Despair locks up the soul in impenitence!
3. A conceit that this mourning will make us melancholy.
'We shall drown all our joy in our tears!' But this is a mistake. Lose
our joy? Tell me, what joy can there be in a condemned condition?
What joy does sin afford? Is not sin compared to a wound and
bruise? (Isaiah 1:6). David had his broken bones (Psalm 51:8). Is
there any comfort in having the bones out of joint? Does not sin
breed a palpitation and trembling of heart? (Deuteronomy 28:65,
66). Is it any joy for a man to be a 'terror to himself'? (Jeremiah
20:4). Surely of the sinner's laughter it may be said, 'It is mad!'
(Ecclesiastes 2:2), whereas holy mourning is the breeder of joy. It
does not eclipse joy—but refines our joy and makes it better. The
prodigal dated his joy from the time of his repentance. 'Then they
began to be merry' (Luke 15:24).
4. Checking the motions of the Spirit. The Spirit sets us a mourning. He causes all our spring-tides.
'All my springs are in you'
(Psalm 87:7). Oft we meet with gracious motions to prayer and
repentance. Now when we stifle these motions, which is called a
quenching the Spirit (1 Thessalonians 5:19), then we do, as it were,
hinder the tide from coming in. When the dew falls, then the ground
is wet. When the Spirit of God falls as dew in his influences upon the
soul, then it is moistened with sorrow. But if the Spirit withdraws,
the soul is like Gideon's dry fleece. A ship can as well sail without the
wind, a bird can as well fly without wings—as we can mourn without
the Spirit! Take heed of grieving the Spirit. Do not drive away this
sweet Dove from the ark of your soul. The Spirit is 'gentle and
tender'. If he is grieved, he may say, 'I will come no more'—and if he
once withdraws, we cannot mourn.
5. Presumption of mercy. Who will take pains with his heart or
mourn for sin—who thinks he may be saved at a cheaper rate? How
many, spider-like, suck damnation out of the sweet flower of God's
mercy? Jesus Christ, who came into the world to save sinners, is the
occasion of many a man's perishing. 'Oh,' says one, 'Christ died for
me. He has done all. What need I pray or mourn?' Many a bold
sinner plucks death from the tree of life, and through presumption,
goes to hell by that ladder of Christ's blood, by which others go to
heaven. It is sad when the goodness of God, which should 'lead to
repentance' (Romans 2:4), leads to presumption. O sinner, do not
hope yourself into hell. Take heed of being damned upon a mistake.
You say God is merciful, and therefore you go on securely in sin. But
whom is mercy for? The presuming sinner or the mourning sinner?
'Let the wicked forsake his way, and return to the Lord, and he will
have mercy upon him' (Isaiah 55:7). No mercy without forsaking sin,
and no forsaking sin without mourning!
If a king should say to a company of rebels, 'Whoever comes in and
submits shall have mercy', such as stood out in rebellion could not
claim the benefit of the pardon. God makes a proclamation of mercy
to the mourner—but such as are not mourners have nothing to do
with mercy. The mercy of God is like the ark, which none but the
priests were to meddle with. None may touch this golden ark of
mercy but such as are 'priests unto God' (Revelation 1:6), and have
offered up the sacrifice of tears.
6. A conceit of the smallness of sin. 'Is it not a little one?'
(Genesis 19:20). The devil holds the small end of the telescope to
sinners. To imagine that sin less than it is, is very dangerous. An
opinion of the littleness of sin keeps us from the use of means. Who
will be earnest for a physician, who thinks it is but a trivial disease?
And who will seek to God with a penitent heart for mercy, who thinks
sin is but a slight thing? But to take off this wrong conceit about sin,
and that we may look upon it with watery eyes—consider that sin
cannot be little, because it is against the Majesty of heaven. There is
no small treason, it being against the king's person. Every sin is
sinful, therefore damnable. A penknife or stiletto makes but a little
wound—but either of them may kill as well as a large sword. There is
death and hell in every sin. "The wages of sin is death!" (Romans
6:23). What was it for Adam to pluck an apple? But that lost him his
crown! It is not with sin as it is with diseases—some are mortal, some
not mortal. The least sin without repentance, will be a lock and bolt
to shut men out of heaven.
View sin in the red glass of Christ's sufferings. The least sin cost his
blood. Would you take a true view of sin? Go to Golgotha. Jesus
Christ was fain to veil his glory and lose his joy, and pour out his soul
an offering for the least sin. Read the greatness of your sin in the
deepness of Christ's wounds. Let not Satan cast such a mist before
your eyes that you cannot see sin in its right colors. Remember, not
only do great rivers fall into the sea—but little brooks. Not only do
great sins carry men to hell—but lesser sins as well.
7. Procrastination; or an opinion that it is too soon as yet to tune
the penitential string. "When the lamp is almost out, the strength
exhausted, and old age comes on—then mourning for sin will be in
season—but it is too soon now." That I may show how pernicious this
opinion is, and that I may roll away this stone from the mouth of the
well, that so the waters of repentance may be drawn forth—let me
propose these four serious and weighty considerations:
First, do you know what it is to be in the state of condemnation?
And will you say it is too soon to get out of it? You are under 'the
wrath of God' (John 3:36), and is it too soon to get from under the
dropping of this vial? You are under 'the power of Satan' (Acts
26:18), and is it too soon to get out of the enemy's quarters?
Second, men do not argue thus in other cases. They do not say, 'It is
too soon to be rich.' They will not put off getting the world until old
age. No! here they take the first opportunity. It is not too soon to be
rich—and is it too soon to be saved from sin? Is not repentance a
matter of the greatest consequence? Is it not more needful for men to
lament their sin, than augment their estate?
Third, God's call to mourning is always in the present. 'Today, if you
will hear his voice, harden not your hearts' (Hebrews 3:7, 8). A
general besieging a garrison summons it to surrender upon such a
day—or he will storm it. Such are God's summons to repentance.
'Today if you will hear his voice'. Sinners, when Satan has tempted
you to any wickedness, you have not said, 'It is too soon, Satan'—but
have immediately embraced his temptation. You have not put the
devil off—and will you put God off?
Fourth, it is a foolish thing to adjourn and put off mourning for sin,
for the longer you put off holy mourning—the harder you will find
the work when you come to it! A bone which is out of joint is easier to
set at first—than if you let it go longer. A disease is sooner cured at
first—than if it is let alone until advance stages come. You may easily
wade over the waters when they are low but if you wait stay until they
are risen, then they will be beyond your depth. O sinner, the more
treasons against God you commit—the more do you incense him
against you, and the harder it will be to get your pardon. The longer
you spin out the time of your sinning—the more work you make for repentance!
To adjourn, and put off mourning for sin is folly in respect of the
uncertainty of life. How does the procrastinating sinner know that
he shall live to be old? 'What is your life? It is but a vapor' (James
4:14). How soon may sickness arrest you, and death strike off your
head! May not your sun set at noon? Oh then what impudence is it to
put off mourning for sin, and to make a long work, when death is
about to make a short work? Caesar, deferring to read the letter
which was sent to him, was stabbed in the senate house.
It is folly to put off all until the last—in respect of the improbability
of finding mercy. Though God has given you space to repent, he may
deny you grace to repent. When God calls for mourning and you are
deaf—when you call for mercy God may be dumb 'I called you so
often, but you didn't come. I reached out to you, but you paid no
attention. You ignored my advice and rejected the correction I
offered. So I will laugh when you are in trouble! I will mock you
when disaster overtakes you— when calamity overcomes you like a
storm, when you are engulfed by trouble, and when anguish and
distress overwhelm you. I will not answer when they cry for help.
Even though they anxiously search for me, they will not find me!'
(Proverbs 1:24-28). Think of it seriously. God may take the latter
time to judge you in—because you did not take the former time to
repent in.
To put off our solemn turning to God until old age, or sickness, is
high imprudence, because 'death bed repentance' is for the most part
insincere and spurious. Though true mourning for sin be never too
late—yet 'death bed repentance' is seldom true. That repentance is
seldom true-hearted, which is grey-headed. It is disputable whether
these death-tears are not shed more out of fear of hell—than love to
God. The mariner in a storm throws his goods overboard—not that
he hates them—but he is afraid they will sink the ship. When men
falls to weeping-work late and would cast their sins overboard—it is
for the most part, only for fear lest they should sink the ship and
drown in hell! It is a great question whether the sickbed penitent
begins to mourn—only because he can keep his sins no longer. All
which considered may make men take heed of running their souls
upon such a desperate hazard, as to put all their work for heaven,
upon the last hour.
8. Delay in the execution of justice. "When the sentence for a
crime is not quickly carried out, the hearts of the people are filled
with schemes to do wrong." (Ecclesiastes 8:11). God forbears
punishing—therefore men forbear repenting. He does not smite
upon their back by correction—therefore they do not smite upon
their thigh by humiliation (Jeremiah 31:19). The sinner thinks thus:
'God has spared me all this while; he has eked out patience into
longsuffering; surely he will not punish.' 'He says to himself—God
has forgotten; he covers his face and never sees' (Psalm 10:11). In
infinite patience God sometimes adjourns his judgements a while
longer. He is not willing to punish (2 Peter 3:9). God is like the bee,
which naturally gives honey—but stings only when it is provoked.
The Lord would have men make their peace with him (Isaiah 27:5).
God is not like a hasty creditor who requires the payment of the debt,
and will give no time for the payment. He is not only gracious—but
'waits to be gracious' (Isaiah 30:18). But God by his patience, would
bribe sinners to repentance. But, alas, how is his patience abused!
God's longsuffering hardens most. Because God stops the vial of his
wrath, sinners stop the conduit of tears! That the patience of God
may not (through our corruption) obstruct holy mourning, let sinners remember:
First, God's patience has bounds set to it (Genesis 6:3).
Though men will not set bounds to their sin—yet God sets bounds to
his patience. There is a time when the sun of God's patience will set,
and, being once set—it never returns any degrees backwards. The
lease of patience will soon be run out! There is a time when God says,
'My Spirit shall no longer strive.' The angel cried, 'The hour of
judgement has come' (Revelation 14:7). Perhaps at the next sin you
commit—God may say, 'Your hour has now come!'
Second, to be hardened under God's patience, makes our
condition far worse. Incensed justice will revenge abused
patience! God was patient towards Sodom—but when they did not
repent, he made the fire and brimstone flame about their ears!
Sodom, which was once the wonder of God's patience—is now a
standing monument of God's severity. All the plants and fruits were
destroyed, and, as Tertullian says—that place still smells of fire and
brimstone. Long forbearance is no forgiveness. God may keep off
the stroke awhile—but justice is not dead—but only sleeps. God has
leaden feet but iron hands. The longer God is taking his blow—the
sorer it will be when it comes. The longer a stone is falling—the
heavier it will be at last. The longer God is whetting his sword—the
sharper it cuts. Sins against God's patience are of a deeper dye; they
are worse than the sins of the devils. The fallen angels never sinned
against God's patience. How dreadful will their condition be—who
sin because God is patient with them. For every crumb of patience,
God puts a drop of wrath into his vial. The longer God forbears with
a sinner, the more interest he is sure to pay in hell.
9. Mirth and music. 'You sing idle songs to the sound of the harp.
You drink wine by the bowlful, and you perfume yourselves with
exotic fragrances.' (Amos 6:5, 6). Instead of the dirge, they sing idle
songs. Many sing away sorrow, and drown their tears in wine. The
sweet waters of pleasure destroy the bitter waters of mourning.
How many go dancing to hell—like those fish which swim pleasantly
down into the Dead Sea!
Let us take heed of all these hindrances to holy tears. 'Let the harp
play sad music, and the flute accompany those who weep.' (Job 30:31).
Some HELPS to mourning
Having removed the obstructions, let me in propound some helps to holy mourning.
1. Set SIN continually before you. 'My sin is ever before me'
(Psalm 51:3). David, that he might be a mourner, kept his eye fully
upon sin. See what sin is—and then tell me if there be not enough in
it to draw forth tears! I know not what name, is bad enough to give to
sin. One calls it the devil's excrement. Sin is a combining of all evils.
It is the spirit of evil distilled. Sin dishonors God—it denies God's
omniscience, it derides his patience, it distrusts his faithfulness. Sin
tramples upon God's law, slights his love, grieves his Spirit. Sin
wrongs us; sin shames us. 'Sin is a reproach to any people' (Proverbs
14:34). Sin has made us naked. It has plucked off our robe—and
taken our crown from us! Sin has spoiled us of our glory. Nay, it has
not only made us naked—but impure. 'I saw you polluted in your
blood' (Ezekiel 16:6). Sin has not only taken off our golden robe—but
it has put upon us 'filthy garments' (Zechariah 3:3).
God made us 'after his likeness' (Genesis 1:26)—but sin has made us
'like the beasts which perish' (Psalm 49:20). We have all become
brutish in our affections. Nor has sin made us only like the beasts—
but like the devil (John 8:44). Sin has drawn the devil's picture upon
man's heart. Sin stabs us. The sinner, like the jailer, draws a sword to
kill himself (Acts 16:27). He is bereaved of his judgement and, like
the man in the gospel, possessed with the devils, 'he cuts himself
with stones' (Mark 5:5), though he has such a stone in his heart that
he does not feel it. Every sin is a stroke at the soul. So many sins—so
many wounds! Every blow given to the tree, helps forward the felling
of the tree. Every sin is a hewing and chopping down the soul for
hellfire! If then there is all this evil in sin—if this forbidden fruit has
such a bitter core—it should make us mourn. Our hearts should be
the spring—and our eyes the rivers!
2. If we would be mourners, let us be orators. Beg a spirit of
contrition. Pray to God that he will put us in mourning, that he will
give us a melting frame of heart. Let us beg Achsah's blessing, even
'springs of water' (Joshua 15:19). Let us pray that our hearts may be
spiritual stills—dropping tears into God's bottle. Let us pray that we
who have the poison of the serpent—may have the tears of the dove.
The Spirit of God is a spirit of mourning. Let us pray that God would
pour out that Spirit of grace upon us, whereby we may 'look on him
whom we have pierced and mourn for him' (Zechariah 12:10).
God must breathe in his Spirit—before we can breathe out our
sorrows. The Spirit of God is like the fire in a still—which sends up
the dews of grace in the heart and causes them to drop from the
eyes. It is this blessed Spirit whose gentle breath causes our spices to
smell—and our waters to flow! If the spring of mourning is once set
open in the heart—there can lack no joy. As tears flow out—comfort
flows in! This leads to the second part of the text, 'They shall be comforted'.
The COMFORTS belonging to mourners
Having already presented to your view the dark side of the text, I
shall now show you the bright side, "They shall be comforted."
Where observe:
1. Mourning goes before comfort—as the lancing of a
wound precedes the cure. The Antinomian talks of comfort—but
cries down mourning for sin. He is like a foolish patient who, having
a pill prescribed him, licks the sugar—but throws away the pill. The
libertine is all for joy and comfort. He licks the sugar—but throws
away the bitter pill of repentance. If ever we have true comfort we
must have it in God's way and method. Sorrow for sin ushers in joy:
'I will restore comforts to him, and to his mourners' (Isaiah 57:18).
That is the true sunshine of joy—which comes after a shower of
tears. We may as well expect a crop without seed—as comfort
without gospel-mourning.
2. Observe that God keeps his best wine until last. First he
prescribes mourning for sin—and then sets open the wine of
consolation. The devil does quite contrary. He shows the best first—
and keeps the worst until last. First, he shows the wine sparkling in
the glass—then comes the 'biting of the serpent' (Proverbs 23:32).
Satan sets his dainty dishes before men. He presents sin to them
colored with beauty, sweetened with pleasure, silvered with profit—
and then afterwards the sad reckoning is brought in! He showed
Judas first the silver bait—and then stuck him with the hook! This is
the reason why sin has so many followers, because it shows the best
first. First, the golden crowns—then comes the lions' teeth!
(Revelation 9:7, 8).
But God shows the worst first. First he prescribes a bitter portion—
and then brings a cordial, 'They shall be comforted.'
3. Observe, gospel tears are not lost. They are seeds of comfort.
While the penitent pours out tears, God pours in joy. 'If you would be
cheerful' (says Chrysostom), 'mourn.' 'Those who sow in tears—shall
reap in joy' (Psalm 126:5). It was the end of Christ's anointing and
coming into the world—that he might comfort those who mourn
(Isaiah 61:3). Christ had the oil of gladness poured on him (as
Chrysostom says) that he might pour it upon the mourner. Well then,
may the apostle call it 'a repentance not to be repented of' (2
Corinthians 7:10). A man's drunkenness is to be repented of; his
uncleanness is to be repented of; but his repentance is never to be
repented of, because it is the inlet to joy. 'Blessed are those who
mourn, for they shall be comforted.' Here is sweet fruit from a bitter
stock. Christ caused the earthen vessels to be filled to the brim with
water, and then turned the water into wine (John 2:9). So when the
eye, that earthen vessel, has been filled with water to the brim, then
Christ will turn the water of tears into the wine of joy. 'Holy
mourning,' says Basil, 'is the seed out of which the flower of eternal
joy grows.'
The REASONS why the mourner shall be comforted.
[1] Because mourning is made on purpose for this end.
Mourning is not prescribed for itself but that it may lead on to
something else—that it may lay a train for comfort. Therefore we sow
in tears—that we may reap in joy. Holy mourning is a spiritual
medicine. Now a medicine is not prescribed for itself—but for the
sake of health. So gospel-mourning is appointed for this very end—to
bring forth joy.
[2] The spiritual mourner is the fittest person for comfort.
When the heart is broken for sin—now it is fittest for joy. God pours
the golden oil of comfort—into broken vessels. The mourner's heart
is emptied of pride—and God fills the empty with his blessing. The
mourner's tears have helped to purge out corruption—and then God
gives a cordial. The mourner is ready to faint away under the burden
of sin—and then the refreshing cordial comes seasonably. The Lord
would have the incestuous person (upon his deep humiliation) to be
comforted, lest 'he should be swallowed up with overmuch sorrow' (2
Corinthians 2:7).
This is the mourner's privilege: 'He shall be comforted'. The valley of
tears brings the soul into a paradise of joy. A sinner's joy brings
forth sorrow. The mourner's sorrow brings forth joy. 'Your sorrow
shall be turned into joy' (John 16:20). The saints have a sorrowful
seedtime—but a joyful harvest. 'They shall be comforted'.
Now to illustrate this, I shall show you what the comforts are, that
the mourners shall have. These comforts are of a divine infusion, and
they are twofold, either here or hereafter.
They are called 'the consolations of God' (Job 15:11); that is, 'great
comforts', such as none but God can give. They exceed all other
comforts as far as heaven exceeds earth. The root on which these
comforts grow is the blessed Spirit. He is called 'the Comforter' (John
14:26), and comfort is said to be a 'fruit of the Spirit' (Galatians
5:22). Christ purchased peace, and the Spirit speaks peace.
How does the Spirit comfort? Either mediately or immediately.
[1] The Spirit comforts mediately, by helping us to apply the
promises to ourselves and draw water out of those 'wells of
salvation'. We lie as dead children at the breast—until the Spirit
helps us to suck the breast of a promise; and when the Spirit has
taught faith this art, now comfort flows in. O how sweet is the breastmilk of a promise!
[2] The Spirit comforts immediately. The Spirit by a more
direct act presents God to the soul as reconciled. He 'sheds his love
abroad in the heart', from whence flows infinite joy (Romans 5:5).
The Spirit secretly whispers pardon for sin—and the sight of a
pardon dilates the heart with joy. 'Be of good cheer—your sins are
forgiven' (Matthew 9:2).
That I may speak more fully to this point, I shall show you the
nature and excellencies of these comforts which God gives
his mourners. These comforts are real comforts. The Spirit of God
cannot witness to that which is untrue. There are many in this age
who pretend to comfort—but their comforts are mere impostures. A
man may as well be swelled with false, as true comforts. The
comforts of the saints are certain. They have the seal of the Spirit
set to them (2 Corinthians 1:22; Ephesians 1:13). A seal is for
confirmation. When a deed is sealed, it is firm and unquestionable.
When a Christian has the seal of the Spirit stamped upon his heart—
now he is confirmed in the love of God.
Wherein do these comforts of the Spirit which are unquestionably
sure, differ from those which are false and pretended? Three ways:
First, the comforts of God's Spirit are laid in deep conviction: 'And
when he (that is, the Comforter) has come, he shall convict the world
of sin' (John 16:7, 8).
Why does conviction go before consolation? Conviction of sin, fits
for comfort. By conviction of sin, the Spirit sweetly disposes the heart
to seek after Christ and then to receive Christ. Once the soul is
convinced of sin and of the hell which follows sin—a Savior is
precious. When the Spirit has shot in the arrow of conviction, 'now,'
says a poor soul, 'Where may I meet with Christ? How may I come to
enjoy Christ?' 'Have you seen him whom my soul loves? All the world
for one glimpse of my Savior!'
Again, the Spirit by conviction makes the heart willing to receive
Christ upon his own terms. Man, by nature, would bargain with
Christ. He would take half Christ. He would take him for a Savior to
save him from his sin—but not as a King to rule over him. He would
accept of Christ as he has 'a head of gold' (Canticles 5:11)—but not as
he has 'the government upon his shoulder' (Isaiah 9:6). But when
God lets loose the spirit of bondage and convinces a sinner of his lost,
undone condition—now he is content to have Christ upon any terms.
When Paul was struck down to the ground by a spirit of conviction,
he cries out, 'Lord, what will you have me to do?' (Acts 9:6). Let God
propound whatever articles he will—the soul will subscribe to them.
Now, when a man is brought to Christ's terms, to believe and obey,
then he is fit for mercy. When the Spirit of God has been a spirit of
conviction of sin, then He becomes a spirit of consolation. When the
plough of the law has gone upon the heart and broken up the fallow
ground—then God sows the seed of comfort. Those who brag of
comfort—but were never truly convicted, nor broken, for sin—have
cause to suspect their comfort to be a delusion of Satan. It is like a
madman's joy, who thinks himself to be a king—but it may be said of
'his laughter, it is mad' (Ecclesiastes 2:2). The seed which lacked
'depth of earth' withered (Matthew 13:5). That comfort which lacks
'depth of earth', deep humiliation and conviction, will soon wither
and come to nothing.
The Spirit of God is a sanctifying, before a comforting Spirit. As
God's Spirit is called the 'Comforter', so he is called 'a Spirit of grace'
(Zechariah 12:10). Grace is the work of the Spirit. Comfort is the seal
of the Spirit. The work of the Spirit goes before the seal. The graces
of the Spirit are compared to water (Isaiah 44:3) and to oil (Isaiah
61:3). First, God pours in the water of the Spirit and then comes the
oil of gladness. The oil (in this sense) runs above the water. Hereby
we shall know whether our comforts are true and genuine. Some talk
of the comforting Spirit, who never had the sanctifying Spirit. They
boast of assurance—but never had grace. These are spurious joys.
These comforts will leave men at death. They will end in horror and
despair. God's Spirit will never set seal to a blank. First, the heart
must be an epistle written with the finger of the Holy Spirit—and
then it is 'sealed with the Spirit of promise'.
First, the comforts of the Spirit are HUMBLING. 'Lord,' says
the soul, 'what am I that I should have a smile from heaven, and that
you should give me a privy seal of your love?' The more water is
poured into a bucket—the lower it descends. The fuller the ship is
laden with sweet spices—the lower it sails. The more a Christian is
filled with the sweet comforts of the Spirit—the lower he sails in
humility. The fuller a tree is of fruit—the lower the bough hangs. The
more full we are of 'the fruit of the Spirit—love, joy and peace'
(Galatians 5:22), the more we bend in humility. Paul, a 'chosen
vessel' (Acts 9:15), filled with the wine of the Spirit (2 Corinthians
1:5), did not more abound in joy, than in lowliness of mind. 'Unto me
who am less than the least of all saints, is this grace given . . ',
(Ephesians 3:8). He who was the chief of the apostles calls himself
the least of the saints.
Those who say they have comfort—but are proud; who have learned
to despise others—their comforts are delusions. The devil is able, not
only to 'transform himself into an angel of light' (2 Corinthians 11:14)
—but he can transform himself into the comforter. It is easy to
counterfeit money, to silver over brass and put the king's image upon
it. The devil can silver over false comforts and make them look as if
they had the stamp of the King of heaven upon them. The comforts of
God are humbling. Though they lift the heart up in thankfulness—yet
they do not puff it up in pride.
Second, the comforts God gives his mourners are
UNMIXED. They are not tempered with any bitter ingredients.
Worldly comforts are like wine that is mixed with dregs. 'In the midst
of laughter the heart is sad' (Proverbs 14:13). If the breast of a sinner
were anatomized and opened—you would find a worm gnawing at his
heart. Guilt is a wolf which feeds in the breast of his comfort. A
sinner may have a smiling countenance—but a chiding conscience.
His mirth is like the mirth of a man in debt, who is every hour in fear
of arrest. The comforts of wicked men are spiced with bitterness.
They are worm-wood wine.
'These are the men who tremble, and grow pale at every lightning
flash, and when it thunders are half-dead with terror at the very first
rumbling of the heavens.'
But spiritual comforts are pure. They are not muddied with guilt, nor
mixed with fear. They are the pure wine of the Spirit. What the
mourner feels is joy, and nothing but joy.
Third, the comforts God gives his mourners are SWEET.
'Truly the light is sweet' (Ecclesiastes 11:7); so is the light of God's
countenance. How sweet are those comforts which bring the
Comforter along with them! (John 14:10). Therefore the love of God
shed into the heart, is said to be 'better than wine' (Canticles 1:2).
Wine pleases the palate—but the love of God cheers the conscience.
The lips, of Christ 'drop sweet-smelling myrrh' (Canticles 5:13). The
comforts which God gives, are a Christian's music. They are the
golden pot of manna, the nectar and ambrosia of a Christian. They
are the saints' festival, their banqueting delicacies.
So sweet are these divine comforts, that the church had her fainting
fits, for lack of them. 'Stay me with flagons' (Canticles 2:5). By these
flagons, are meant the comforts of the Spirit. The Hebrew word
signifies 'all variety of delights' to show the abundance of
delectability and sweetness in these comforts of the Spirit. 'Comfort
me with apples.' Apples are sweet in taste, fragrant in smell. Just so,
sweet and delicious are those apples which grow upon the tree in
paradise. These comforts from above are so sweet that they make all
other comforts sweet; health, estate, relations. They are like sauce
which makes all our earthly possessions and enjoyments come off
with a bitter relish. So sweet are these comforts of the Spirit, that
they much abate and moderate our joy in worldly things. He who has
been drinking choice wine, will not much desire water; and that man
who has once 'tasted how sweet the Lord is' (Psalm 34:8), and has
drunk the cordials of the Spirit, will not thirst immoderately after
carnal delights. Those who play with dogs and birds—it is a sign they
have no children. Just so, such as are inordinate in their desire and
love of the creature, declare plainly that they never had better
comforts.
Fourth, these comforts which God gives his mourners are
HOLY comforts. They are called 'the comfort of the Holy Spirit'
(Acts 9:31). Everything propagates in its own kind. The Holy Spirit
can no more produce impure joys in the soul, than the sun can
produce darkness. He who has the comforts of the Spirit looks upon
himself as a person engaged to do God more service. Has the Lord
looked upon me with a smiling face? I can never pray enough. I can
never love God enough. The comforts of the Spirit raise in the heart a
holy antipathy against sin. The dove hates every feather from the
hawk. Just so, there is a hatred of every motion and temptation to
evil. He who has a principle of life in him, opposes everything that
would destroy life—he hates poison. So he who has the comforts of
the Spirit living in him, sets himself against those sins which would
murder his comforts. Divine comforts give the soul more
acquaintance with God. 'Our fellowship is with the Father and with
his Son, Jesus.' (1 John 1:3).
Fifth, the comforts reserved for the mourners are FILLING
comforts. 'The God of hope fill you with all joy . . .' (Romans 15:13).
'Ask . . . that your joy may be full' (John 16:24). When God pours in
the joys of heaven, they fill the heart and make it run over. 'I am
exceeding joyful . . .' (2 Corinthians 7:4). The Greek word is 'I
overflow with joy', as a cup that is filled with wine until it runs over.
Outward comforts can no more fill the heart—than a triangle can fill
a circle. Spiritual joys are satisfying. 'My soul shall be satisfied as
with marrow, and I will praise you with joyful lips' (Psalm 63:5).
David's heart was full, and the joy broke out at his lips. 'You have put
gladness in my heart' (Psalm 4:7). Worldly joys put gladness into the
face: 'They rejoice in the face' (2 Corinthians 5:12). But the Spirit of
God puts gladness into the heart. Divine joys are heart joys
(Zechariah 10:7). 'Your heart shall rejoice' (John 16:22). A believer
rejoices in God: 'My Spirit rejoices in God . . .' (Luke 1:47).
And to show how filling these comforts are which are of a heavenly
extraction, the Psalmist says they create greater joy than when 'their
wine and oil increase' (Psalm 4:7). Wine and oil may delight—but
they cannot satisfy; they have their emptiness and indigence. We
may say as Zechariah 10:2, 'They comfort in vain.' Outward comforts
sooner cloy than cheer—and sooner weary than fill. Xerxes offered
great rewards to him who could find out a new pleasure—but the
comforts of the Spirit are satisfactory. They refresh the heart. 'Your
comforts delight my soul' (Psalm 94:19). There is as much difference
between heavenly comforts and earthly comforts—as between a
banquet which is eaten, and one which is painted on the wall.
Sixth, the comforts God gives his mourners in this life are
GLORIOUS comforts. 'Joy full of glory' (1 Peter 1:8). They are
glorious because they are a foretaste of that joy which we shall have
in a glorified estate. These comforts are a pledge of glory. They put us
in heaven before our time. 'You were sealed with the Holy Spirit,
which is the pledge of the inheritance' (Ephesians 1:13, 14). So the
comforts of the Spirit are the pledge, the 'cluster of grapes' at Eshcol
(Numbers 13:23), the first-fruits of the heavenly Canaan. The joys of
the Spirit are glorious, in opposition to other joys, which compared
with these, are inglorious and vile. A carnal man's joy, as it is airy
and flashy, so it is sordid. He sucks nothing but dregs. 'You rejoice in
a thing of nothing' (Amos 6:13). A carnal spirit rejoices because he
can say that this house is his, or that this estate is his. But a gracious
spirit rejoices because he can say that this God is his: 'For this God is
our God forever and ever' (Psalm 48:14). The ground of a Christian's
joy is glorious. He rejoices in that he is an heir of the promise. The
joy of a godly man is made up of that which is the angels' joy. He
triumphs in the light of God's countenance. His joy is that which is
Christ's own joy. He rejoices in the mystical union which is begun
here and consummated in heaven. Thus the joy of the saints is a joy
'full of glory'.
Seventh, the comforts which God gives his mourners are
infinitely transporting and RAVISHING. So delightful are they
and amazing, that they cause a jubilation which is so great, that it
cannot be expressed. Of all things joy is the most hard to be
deciphered. It is called 'joy unspeakable' (1 Peter 1:8). You cannot tell
how sweet honey is, without actually tasting it. The most elevated
words can no more set forth the comforts of the Spirit, than the a
pencil can draw the life and breath of a man. The angels cannot
express the joys they feel. Some men have been so overwhelmed with
the sweet raptures of joy, that they have not been able to contain—
but as Moses, have died with a kiss from God's mouth. Thus have we
seen the glass oft breaking with the strength of the liquor put into it.
Eighth, these comforts of the Spirit are POWERFUL. They
are strong cordials, strong consolation, as the apostle phrases it
(Hebrews 6:18). Divine comfort strengthens for duty. 'The joy of the
Lord is your strength' (Nehemiah 8:10). Joy whets and sharpens
industry. A man who is steeled and animated with the comfort of
God's Spirit, goes with vigor and alacrity through the exercises of
piety. He believes firmly, he loves fervently, he is carried full sail in
duty. 'The joy of the Lord is his strength'. Divine comfort supports
under affliction: 'Having received the Word in much affliction, with
joy' (1 Thessalonians 1:6). The wine of the Spirit can sweeten 'the
waters of Marah'. Those who are possessed of these heavenly
comforts can 'gather grapes from thorns', and fetch honey out of the
'lion's carcass'. They are 'strong consolations' indeed, which can
endure the 'fiery trial', and turn the flame into a bed of roses. How
powerful is that comfort which can make a Christian glory in
tribulations (Romans 5:3)! A believer is never so sad, but he can
rejoice. The bird of paradise can sing in the winter. 'As sorrowing—
yet always rejoicing' (2 Corinthians 6:10). Let sickness come, the
sense of pardon takes away the sense of pain. 'The inhabitant shall
not say, I am sick' (Isaiah 33:24). Let death come, the Christian is
above it. 'O death, where is your sting?' (1 Corinthians 15:55). At the
end of the rod, a Christian tastes honey. These are 'strong
consolations'.
Ninth, the comforts God's mourners have are HEART QUIETING comforts.
They cause a sweet acquiescence and rest in
the soul. The heart of a Christian is in a state of discomposure, like
the needle in the compass; it shakes and trembles—until the
Comforter comes. Some creatures cannot live but in the sun. A
Christian is discomposed, unless he has the sunlight of God's
countenance. 'Hide not your face from me, lest I be like those who go
down into the pit' (Psalm 143:7). Nothing but the breast will quiet
the child. It is only the breast of consolation, which quiets the
believer.
Tenth, the comforts of the Spirit are ABIDING comforts. As
they abound in us so they abide with us. 'He shall give you another
Comforter that he may abide with you forever' (John 14:16). Worldly
comforts are always upon the wing, ready to fly. They are like a flash
of lightning. 'They will oftentimes pass away and glide from your
closest embrace'. All things here are transient—but the comforts with
which God feeds his mourners are immortal: 'Who has loved us and
given us everlasting consolation' (2 Thessalonians 2:16). Though a
Christian does not always have a full beam of comfort—yet he has a
dawning of it in his soul. He always has a ground of hope and a root
of joy. There is that within him, which bears up his heart, and which
he would not on any terms part with.
Behold, then, the mourner's privilege, 'He shall be comforted'. David
who was the great mourner of Israel, was the 'sweet singer of Israel'.
The weeping dove shall be covered with the golden feathers of
comfort. O how rare and superlative are these comforts!
But the question may be asked, 'May not God's mourners lack these
comforts?' Spiritual mourners have a title to these comforts—yet
they may sometimes lack them. God is a sovereign agent. He will
have the timing of our comforts. He has a self-freedom to do what he
will. The Holy One of Israel will not be limited. He reserves his
prerogative to give or suspend comfort—as he will; and if we are a
while without comfort, we must not quarrel with his dispensations,
for as the mariner is not to wrangle with providence because the
wind blows out of the east when he desires it to blow out of the west;
nor is the farmer to murmur when God stops the bottles of heaven in
time of drought; so neither is any man to dispute or quarrel with
God, when he stops the sweet influence of comfort—but he ought
rather to acquiesce in his sacred will.
But though the Lord might by virtue of his sovereignty withhold
comfort from the mourner—yet there may be many pregnant causes
assigned why mourners lack comfort in regard of God and also in
regard of themselves.
1. Why mourners lack comfort—in regard of GOD. He sees it
fit to withhold comfort that he may raise the value of grace. We are
apt to esteem comfort above grace, therefore God locks up our
comforts for a time, that he may enhance the price of grace. When
farthings go better than gold the king will call in farthings, that the
price of gold may be the more raised. God would have his people
serve him for himself—and not for comfort alone. It is a harlot love
to love the husband's money and gifts, more than his person. Such as
serve God only for comfort, do not so much serve God, as serve
themselves with God.
2. That God's mourners lack comfort, it is most frequency
in regard of THEMSELVES.
[1] Through mistake, which is twofold. They do not go to the right
spring for comfort. They go to their tears, when they should go to
Christ's blood. It is a kind of idolatry to make our tears the ground of
our comfort. Mourning is not meritorious. It is the way to joy, not
the cause. Jacob got the blessing in the garments of his elder brother.
True comfort flows out of Christ's pierced side. Our tears are stained,
until they are washed in the blood of Christ. 'In me you will have
peace' (John 16:33).
The second mistake is that mourners are privileged people, and may
take more liberty to slacken or sin. They may slacken the strings of
duty, and let loose the reins to sin. Christ has indeed purchased a
liberty for his people—but a holy liberty, not a liberty for sin—but
from sin. 'But you are a chosen people, a royal priesthood, a holy
nation, a people belonging to God, that you may declare the praises
of him who called you out of darkness into his wonderful light' (1
Peter 2:9). You are not in a state of slavery—but royalty. What
follows? Do not make Christian liberty a cloak for sin. 'As free, and
not using your liberty for a cover-up for evil' (16). If we quench the
sanctifying Spirit, God will quench the comforting Spirit. Sin is
compared to a 'cloud' (Isaiah 44:22). This cloud intercepts the light
of God's countenance.
[2] God's mourners sometimes lack comfort through
discontent and peevishness. David makes his disquiet the cause
of his sadness. 'Why are you cast down, O my soul? Why are you
disquieted within me?' (Psalm 43:5). A disquieted heart, like a rough
sea, is not easily calmed. It is hard to make a troubled spirit receive
comfort. This disquiet arises from various causes: sometimes from
outward sorrow and melancholy, sometimes from a kind of envy.
God's people are troubled to see others have comfort, and they lack
it; and now in a peeve, they refuse comfort, and like a froward child,
put away the breast. 'My soul refused to be comforted' (Psalm 77:2).
Indeed a disquieted spirit is no more fit for comfort, than a madman
is fit for counsel. And whence is the mourner's discontent—but
pride? As if God had not dealt well with him in stopping the
influences of comfort. O Christian, your spirit must be more
humbled and broken, before God empty out his golden oil of joy.
[3] The mourner is without comfort for lack of applying the
promises. He looks at sin, which may humble him—but not at that
Word, which may comfort him. The mourner's eyes are so full of
tears that he cannot see the promise. The virtue and comfort of a
medicine is in the applying. When the promises are applied by faith,
they bring comfort (Hosea 2:19; Isaiah 49:15, 16). Faith milks the
breast of a promise. That Satan may hinder us of comfort; it is his
policy either to keep the promise from us that we may not know it, or
to keep us from the promise that we may not apply it. All the
promises in the Bible belong to the mourner—had he but the skill
and dexterity of faith to lay hold on it.
[4] The mourner may lack comfort through too much
earthly-mindedness. By feeding immoderately on earthly
comforts—we miss of heavenly comforts. 'For the iniquity of his
covetousness was I angry, and I hid myself' (Isaiah 57:17). The earth
puts out the fire. Earthiness extinguishes the flame of divine joy in
the soul. An eclipse occurs when the moon, which is a dense body,
comes between the sun and the earth. The moon is an emblem of the
world (Revelation 12:1). When this comes between, then there is an
eclipse in the light of God's face. Such as dig in mines say there is
such a damp comes from the earth as puts out the light of a candle.
Earthly comforts send forth such a damp as puts out the light of
spiritual joy.
[5] Perhaps the mourner has had comfort and lost it.
Adam's rib was taken from him, when he was asleep (Genesis 2:21).
Our comforts are taken away, when we fall asleep in security. The
spouse lost her beloved when she lay upon the bed of sloth (Canticles
5:2, 6).
For these reasons God's mourners may lack comfort—but that the
spiritual mourner may not be too much dejected, I shall reach forth
'the cup of consolation' (Jeremiah 16:7), and speak a few words that
may comfort the mourner in the lack of comfort.
Jesus Christ was without comfort, therefore no wonder if we are. Our
comforts are not better than his. He who was the Son of God's love,
was without the sense of God's love. The mourner has a seed of
comfort: 'Light is sown for the righteous' (Psalm 97:11). Light is a
metaphor put for comfort, and it is sown. Though a child of God does
not have comfort always in the flower—yet he has it in the seed.
Though he does not feel comfort from God, yet he takes comfort in
God. A Christian may be high in grace—and low in comfort. The high
mountains are without flowers. The mines of gold have no corn
growing on them. A Christian's heart may be a rich mine of grace,
though it is barren of comfort. The mourner is heir to comfort, and
though for a small moment God may forsake his people (Isaiah 54:7)
—yet there is a time shortly coming, when the mourner shall have all
tears wiped away, and shall be brim full of comfort. This joy is
reserved for heaven, and this brings me to the second particular.
'They shall be comforted'. Though in this life some interviews and
love tokens pass between God and the mourner—yet the great
comforts are kept in sore for heaven. 'In God's presence is fullness of
joy' (Psalm 16:11). There is a time coming (the daystar is ready to
appear) when the saints shall bathe themselves in the river of life,
when they shall never more see a wrinkle on God's brow—but his
face shall shine, his lips drop honey, his arms sweetly embrace them!
The saints shall have a spring-tide of joy, and it shall never be low
water. The saints shall at that day put off their mourning, and
exchange their sables for white robes. Then shall the winter be past,
the rain of tears be over and gone (Canticles 2:11, 12). The flowers of
joy shall appear, and after the weeping of the dove—'the time of the
singing of birds shall come'. This is the 'great consolation', the
Jubilee of the blessed which shall never expire. In this life the people
of God taste of joy—but in heaven their vessels shall always overflow.
There is a river in the midst of the heavenly paradise which has a
fountain to feed it (Psalm 36:8, 9).
The times we are cast into, being for the present sad and cloudy, it
will not be amiss for the reviving the hearts of God's people, to speak
a little of these comforts which God reserves in heaven for his
mourners. 'They shall be comforted'.
The greatness of these celestial comforts is most fitly in Scripture
expressed by the joy of a feast. Mourning shall be turned into
feasting, and it shall be a marriage-feast, which is usually kept with
the greatest solemnity. 'Blessed are those who are called unto the
marriage-supper of the Lamb' (Revelation 19:9). Some understand
this supper of the Lamb, to be meant of the saints' supping with
Christ in heaven. Men after hard labor, go to supper. So when the
saints shall 'rest from their labors' (Revelation 14:13), they shall sup
with Christ in glory. Now to speak something of the last great supper.
|
|
|
|
Post by Admin on Apr 14, 2024 13:42:06 GMT -5
[1] It will be a great supper in regard of the FOUNDER of
this feast—God. It is the supper of a king, therefore sumptuous
and magnificent. 'The Lord is a great God, and a great King above all
gods' (Psalm 95:3). Where should there be grandeur and
magnificence, but in a king's court?
[2] It will be a great supper in regard of the cheer and
PROVISION. This exceeds all hyperboles. What blessed fruit does
the tree of life in paradise yield! (Revelation 2:7). Christ will lead his
spouse into the 'banqueting house' and feast her with those rare
viands, and cause her to drink that spiced wine, that heavenly nectar
and ambrosia with which the angelic powers are infinitely refreshed.
First, every dish served in at this heavenly supper shall be sweet to
our palate. There is no dish here we do not love. Christ will make
such 'savory meat' as he is sure his spouse loves.
Second, there shall be no lack here. There is no lack at a feast. The
multifaceted fullness in Christ will prevent a scarcity, and it will be a
fullness without surfeit, because a fresh course will continually be
served in.
Third, those who eat of this supper shall 'hunger no more'. Hunger is
a sharp sauce. The 'Lamb's supper' shall not only satisfy hunger—but
prevent it. 'They shall hunger no more!' (Revelation 7:16).
[3] It will be a great supper in regard of the COMPANY
invited. Company adds to a feast, and is of itself sauce to whet the
appetite. Saints, angels, archangels will be at this supper. Nay, Christ
himself will be both Founder and Guest. The Scripture calls it 'an
innumerable company . . .' (Hebrews 12:22); and that which makes
the society sweeter, is that there shall be perfect love at this feast.
The motto shall be 'one heart and one way'. All the guests shall be
linked together with the golden chain of love.
[4] It will be a great supper in regard of the HOLY MIRTH.
'A feast is made for mirth' (Ecclesiastes 10:19). At this supper there
shall be joy, and nothing but joy (Psalm 16:11). There is no weeping
at this feast. O what triumph and acclamations will there be! There
are two things at this 'supper of the Lamb, which will create joy and
mirth. First, when the saints shall think with themselves, that they
are kept from a worse supper. The devils have a supper (such an one
as it is), a black banquet. There are two dishes served in—weeping
and gnashing of teeth. Every bit they eat makes their hearts ache.
Who would envy them their feasts here on earth—who must have
such a dismal supper in hell? Second, it will be a matter of joy at the
'supper of the Lamb', that the Master of the feast bids all his guests
welcome. The saints shall have the smiles of God's face, the kisses of
his lips. He will lead them into the wine cellar, and display the
banner of love over them. The saints shall be as full of solace as
sanctity. What is a feast without mirth? Worldly mirth is flashy and
empty. This will be infinitely delightful and ravishing.
[5] It will be a great supper for the MUSIC. This will be a
marriage supper, and what better music than the Bridegroom's voice,
saying, 'My spouse, my undefiled, take your fill of love!' There will be
the angels' anthems, the saints' triumphs. The angels, those
trumpeters of heaven, shall sound forth the excellencies of Jehovah,
and the saints, those noble choristers, shall take 'down their harps
from the willows', and join in consort with the angels, praising and
blessing God. 'I saw before me what seemed to be a crystal sea mixed
with fire. And on it stood all the people who had been victorious over
the beast and his statue and the number representing his name. They
were all holding harps that God had given them. And they were
singing the song of Moses, the servant of God, and the song of the
Lamb—Great and marvelous are your actions, Lord God Almighty.
Just and true are your ways, O King of the nations!' (Revelation 15:2,
3). O the sweet harmony at this feast! It shall be music without
discord.
6] This supper is great in regard of the PLACE where it
shall be celebrated, in the 'paradise of God' (Revelation 2:7). It is
a stately palace. It is stately for its situation. It is of a very great
height (Revelation 21:10). It is stately for its prospect. All sparkling
beauties are centered there, and the delight of the prospect is
personal possession! That is the best prospect, where a man cannot
see to the furthest end of his own ground. This royal feast shall be
kept in a most spacious room, a room infinitely greater than the
whole firmament. Though there is such a multitude as no man can
number, 'of all nations, kindred, people and tongues' (Revelation
7:9)—yet the table is long enough and the room spacious enough, for
all the guests. One of the things which are requisite to a feast, is a fit
place. The empyrean heaven bespangled with light, arrayed with
rich hangings, embroidered with glory, seated above all the visible
orbs, is the place of the marriage-supper. This infinitely transcends
the most profound search. I am no more able to express it, than I can
span the firmament, or weigh the earth in a scale.
[7] It will be a great supper in regard of its CONTINUANCE.
It has no end. Epicures have a short feast—and a long reckoning. But
those who shall sit down at the heavenly banquet—shall never rise
from the table. The provisions shall never be taken away—but they
shall always be feeding upon those sweets and delicacies which are
set before them. We read that King Ahasuerus made a feast for his
princes which lasted 'a hundred and eighty days' (Esther 1:4). But
this blessed feast reserved for the saints—is 'forever'. 'At your right
hand there are pleasures for evermore' (Psalm 16:11).
For your consolation, consider how this may be as divine cordial to
keep the hearts of God's people from fainting! 'They shall be
comforted'. They shall sit with Christ 'upon the throne' (Revelation
3:21), and sit down with him 'at the table'. Who would not mourn for
sin—that are sure to meet with such rewards! 'They shall be
comforted!' The marriage-supper will make amends for 'the valley
of tears!' O saint of God, you who are now weeping bitterly for sin, at
this last and great feast your 'water shall be turned into wine'. You
who now mortify your corruptions, and 'beat down your body' by
prayer and fasting—shall shortly sup with Christ and angels! You
who refused to touch the forbidden tree—shall feed upon 'the tree of
life in the paradise of God!' You impoverished saint, who have scarce
a bit of bread to eat, remember for your comfort, 'in your father's
house there is bread enough', and he is making ready a feast for you,
where all the dainties of heaven are served! O feed with delight upon
the thoughts of this marriage-supper! After your funeral, begins your
festival! Long for the Lamb's supper! Christ himself, has paid for this
supper upon the cross! 'Therefore comfort one another with these
words!'
|
|
|
|
Post by Admin on Apr 14, 2024 13:44:47 GMT -5
Christian Meekness
"Blessed are the meek, for they shall inherit the earth." Matthew 5:5
We are now got to the third step leading in the way to blessedness,
Christian meekness. 'Blessed are the meek'. See how the Spirit of
God adorns 'the hidden man of the heart, with a multiplicity of
graces! The workmanship of the Holy Spirit is not only astonishing—
but various. He makes the heart meek, pure, peaceable etc. The
graces therefore are compared to fine needlework, which is intricate
and various in its textures and colors (Psalm 45:14). In the words
there is the duty of meekness—and that duty like the dove, brings an
olive leaf in the mouth of it—'they shall inherit the earth'.
The proposition I shall insist on, is that meek people are blessed
people. For the right understanding of this, we must know there is a
twofold meekness. Meekness towards God, meekness towards man.
1. Meekness towards GOD, which implies two things: submission
to his will; flexibleness to his Word.
[1] Submission to God's WILL: when we react calmly, without
swelling or murmuring, under the adverse dispensations of
providence. 'It is the Lord's will. Let him do what he thinks best' (1
Samuel 3:18). The meek-spirited Christian says thus: 'Let God do
what he will with me, let him carve out whatever condition he
pleases, I will submit.' God sees what is best for me, whether a fertile
soil or a barren. Let him chequer his work as he please, it suffices
that God has done it. It was an unmeek spirit in the prophet to
struggle with God: 'I do well to be angry to the death!' (Jonah 4:9).
[2] Flexibleness to God's WORD: when we are willing to let the
Word bear sway in our souls and become pliable to all its laws and
maxims. He is spiritually meek who conforms himself to the mind of
God, and does not quarrel with the instructions of the Word—but
with the corruptions of his heart. Cornelius' speech to Peter savored
of a meek spirit: 'Now here we are, waiting before God to hear the
message the Lord has given you' (Acts 10:33). How happy is it when
the Word which comes with majesty, is received with meekness!
(James 1:21).
2. Meekness towards MAN. Basil calls this 'the indelible
character of a gracious soul.' 'Blessed are the meek'. To illustrate this,
I shall show what this meekness is. Meekness is a grace whereby
we are enabled by the Spirit of God to moderate our angry passions.
It is a grace. The philosopher calls it a virtue—but the apostle calls it
a grace, and therefore reckons it among the 'fruit of the Spirit'
(Galatians 5:23). It is of a divine extract and original. By it we are
enabled to moderate our passion. By nature the heart is like a
troubled sea, casting forth the foam of anger and wrath. Now
meekness calms the passions. It sits as moderator in the soul,
quieting and giving check to its distempered motions. As the moon
serves to temper and allay the heat of the sun, so Christian meekness
allays the heat of passion. Meekness of spirit not only fits us for
communion with God—but for civil converse with men; and thus
among all the graces it holds first place. Meekness has a divine
beauty and sweetness in it. It brings credit to true religion; it wins
upon all. This meekness consists in three things: the bearing of
injuries, the forgiving of injuries, the recompensing good for evil.
1. First, meekness consists in the BEARING of injuries. I
may say of this grace, 'it is not easily provoked'. A meek spirit, like
wet tinder, will not easily take fire. 'Those who seek my hurt spoke
mischievous things—but I, as a deaf man, heard not' (Psalm 38:12,
13). Meekness is 'the bridle of anger'. The passions are fiery and
headstrong; meekness gives check to them. Meekness 'bridles the
mouth', it ties the tongue to its good behavior. Meekness observes
that motto, Bear and forbear. There are four things opposite to
meekness.
[1] Meekness is opposed to ANGER. 'Do not be quickly
provoked in your spirit, for anger resides in the lap of fools'
(Ecclesiastes 7:9). When the heart boils in passion, and anger (as
Seneca says) sparkles forth in the eye, this is far from meekness.
'Anger resides in the lap of fools'. Anger may be in a wise man—but it
residesin a fool. The angry man is like gunpowder. No sooner do you
touch him but he is all on fire. Seneca calls anger 'a short fit of
madness'. Sometimes it suspends the use of reason.
How unfitting is rash anger! How it disguises and disfigures! As
Plato counseled the great revellers and drinkers of his time, that they
should view themselves in a glass when they were in their drunken
humor, and they would appear loathsome to themselves, so let a man
disguised with passion view himself in the glass, and sure he would
ever after be out of love with himself. 'The face swells with anger, the
veins become black with blood'. 'Let not the sun go down upon your
anger, neither give place to the devil' (Ephesians 4:26, 27). Oh, says
one, 'he has wronged me and I will never give place to him!' But
better give place to him than to the devil. An angry spirit is not a
meek spirit. Not but that we may in some cases be angry. There is a
holy anger. Only that anger is without sin—which is against sin.
Meekness and zeal may stand together. In matters of religion, a
Christian must be clothed with the spirit of Elijah, and be 'full of the
fury of the Lord' (Jeremiah 6:11). Christ was meek (Matt. 11:29)—yet
zealous (John 2:14, 15). The zeal of God's house ate him up.
[2] Meekness is opposed to MALICE. Malice is the devil's
picture (John 8:44). Malice is mental murder (1 John 3:15). It unfits
for duty. How can such a man pray? I have read of two men who
lived in malice, who being asked how they could say the Lord's
prayer, one answered, he thanked God there were many good prayers
besides. The other answered, when he said the Lord's prayer he left
out those words, 'as we forgive those who trespass against us'. But
Augustine brings in God replying, 'Because you do not say my prayer,
I will not hear yours'. Were it not a sad judgement if all that a man
ate should turn to poison! To a malicious man all the holy ordinances
of God turn to poison. 'The table of the Lord, is a snare; 'he eats and
drinks his own damnation'. A malicious spirit is not a meek spirit.
[3] Meekness is opposed to REVENGE. Malice is the scum of
anger, and revenge is malice boiling over. Malice is a vermin which
lives on blood. Revenge is Satan's nectar and ambrosia. This is the
savory meat which the malicious man cooks for the devil. The
Scripture forbids revenge: 'Dearly beloved, avenge not yourselves'
(Romans 12:19). This is to take God's office out of his hand, who is
called 'the God of recompenses' (Jeremiah 51:56) and the 'God of
vengeance' (Psalm 94:1). This I urge against those who challenge one
another to duels. Indeed, spiritual duels are lawful. It is good to fight
with the devil. 'Resist the devil' (James 4:7). It is good to duel with a
man's self, the regenerate part against the carnal. Blessed is he who
seeks a revenge upon his lusts. 'Yes, what revenge!' (2 Corinthians
7:11). But other duels are unlawful. 'Avenge not yourselves'. The
Turks, though a barbarous people, in ancient times burnt such as
went to duel, applying hot coals of fire to their sides. Those who were
in heat of revenge were punished suitably with fire.
Some may object. 'But if I am thus meek and tame in bearing of
injuries and incivilities, I shall lose my credit. It will be a stain to my
reputation.' I answer: To pass by an injury without revenge is no
eclipse to a man's credit. Solomon tells us it is the glory of a man to
'pass over a transgression' (Proverbs 19:11). It is more honor to bury
an injury than revenge it; and to slight it than to write it down. The
weakest creatures (such as the bee) soonest sting with every
provocation. The lion, a more majestic creature, is not easily
provoked. The bramble tears. The oak and cedar are more peaceable.
Passion imports weakness. A noble spirit overlooks an injury.
Again, suppose a man's credit should suffer with those whose
censure is not to be valued. Yet think which is worse, shame or sin?
Will you sin against God to save your credit? Surely it is little wisdom
for a man to venture his blood that he may fetch back his reputation,
and to run into hell to be counted valorous!
Not but that a man may stand up in defense of himself when his life
is endangered. Some hold it to be unlawful to take up the sword upon
any occasion—but without question a man may take up the sword for
self-preservation, else he comes under the breach of the sixth
commandment. He is guilty of self-murder. In taking up the sword
he does not so much seek another's death, as the safeguard of his
own life. His intention is not to do hurt—but to prevent it. Self defense is consistent with Christian meekness.
The law of nature and religion justify it. That God who bids us 'put up our sword' (Matthew
26:52) yet will allow us a sword in our own defense, and he who will
have us 'innocent as doves' not to offend others, will have us 'wise as
serpents' in preserving ourselves.
Though revenge may be contrary to meekness—yet not but that a
magistrate may revenge the quarrels of others. Indeed, it is not
revenge in him—but doing justice. The magistrate is God's lieutenant
on earth. God has put the sword in his hand, and he is not 'to bear
the sword in vain'. He must be 'for the punishment of evildoers' (1
Peter 2:14). Though a private person must not render to any man
'evil for evil' (Romans 12:17)—yet a magistrate may; the evil of
punishment for the evil of offence. This rendering of evil is good.
Private men must 'put their sword into the sheath'—but the
magistrate sins if he does not draw it out. As his sword must not
surfeit through cruelty, so neither must it rust through partiality. Too
much lenity in a magistrate is not meekness—but injustice. For him
to indulge offences, and say with a gentle reproof as Eli, 'Why do you
such things? Nay, my sons, for it is no good report that I hear' (1
Samuel 2:23, 24), this is but to shave the head that deserves to be cut
off. Such a magistrate makes himself guilty.
[4] Meekness is opposed to EVIL-SPEAKING. 'Let all evil speaking be put away'
(Ephesians 4:31). Our words should be mild,
like the waters of Shiloah which run softly. It is too usual for
passionate spirits to break out into opprobrious language. The
tongues of many are fired, and it is the devil who lights the match.
Therefore they are said in Scripture to be 'set on fire of hell' (James
3:6). Men have learned of the 'old serpent, to spit their venom one at
another in disgraceful revilings. 'Whoever shall say, You fool, shall be
in danger of hellfire' (Matthew 5:22). Under that word 'fool', all
vilifying terms are by our Savior forbidden. Let us take heed of this.
It is hateful to God. God is not in this fire—but in the still small voice
(1 Kings 19:12).
Some may say—but did not the apostle Paul call the Galatians 'fools'?
(Galatians 3:1). When Paul uttered those words, it was not by way of
reproach—but reproof. It was not to defame the Galatians but to
reclaim them; not to vilify them but to humble them. Paul was
grieved to see them so soon fall into a relapse. Well might he say
'foolish Galatians' in a holy zeal, because they had suffered so much
in the cause of religion, and now made a defection and fell off. 'Have
you suffered so many things in vain?' (verse 4). But though Paul,
guided by the Spirit of God, did give this epithet to the Galatians, it is
no warrant for us when any have wronged us to use disgraceful
terms. Meekness does not vent itself in reviling. It does not retaliate
by railing.
'Yet Michael the archangel, when contending with the devil he
disputed about the body of Moses, dared not bring against him a
railing accusation; but said, The Lord rebuke you' (Jude 9). Some
understand by Michael, Christ—but more truly it is meant of one of
the chief of the angels. The contest or dispute between the archangel
and the devil was about the body of Moses. Some divines say that
when God disposed of Moses' body, he employed the archangel to
inter him so secretly that his burying place might not be known. It is
likely if his dead body had been found, the Israelites might have been
ready in a preposterous zeal to have worshiped it. The devil opposes
the archangel and contends about the dead body—but the archangel
'dared not', or, as some read it, he could not endure to 'bring a railing
accusation'. It seems the devil provoked him with evil language, and
would fain have extorted passion from him—but the archangel was
mild, and said only, 'The Lord rebuke you'. The angel would not so
much as rail against the devil. We may learn meekness of the
archangel: 'Not rendering railing for railing' (1 Peter 3:9).
Not but that a Christian ought prudentially to clear himself from
slanders. When the apostle Paul was charged to be mad, he
vindicated himself. 'I am not mad, most noble Festus' (Acts 26:25).
Though a Christian's retorts must not be reviling, they may be
vindicating. Though he may not scandalize another—yet he may
defend himself. There must be Christian prudence, as well as
Christian meekness. It is not mildness, but weakness—to part with
our integrity (Job 27:6). To be silent when we are slanderously
traduced, is to make ourselves appear guilty. We must so affect
meekness, as not to lose the honor of innocence. It is lawful to be our
own defenders. The fault lies only in this—when we retort injuries
with reproachful terms, which is to pay a man back in the devil's coin.
2. The second branch of meekness is in FORGIVING of
injuries. 'And when you stand praying, forgive' (Mark 11:25); as if
Christ had said, 'It is to little purpose to pray, unless you forgive.' A
meek spirit is a forgiving spirit. This is a herculean work. Nothing
more crosses the stream of corrupt nature—than forgiving injuries.
Men forget kindnesses—but remember injuries. I once heard of a
woman who lived in malice, and being requested by some of her
neighbors when she lay on her deathbed, to forgive, she answered, 'I
cannot forgive though I go to hell'. Forgiveness is cutting against the
grain of human nature. Some can rather sacrifice their lives than
their lusts—but forgive we must, and forgive as God forgives.
Forgiveness must be:
[1] Really. God does not make a show of forgiveness and keep our
sins by him. He 'blots out' our debts (Isaiah 43:25). God passes an
act of oblivion (Jeremiah 31:34). He forgives and forgets. So the
meek spirit not only makes a show of forgiving his neighbor—but he
does it from the heart (Matthew 18:27).
[2] Fully. God forgives all our sins. He does not for 'fourscore write
down fifty'—but he gives a full release. 'Who forgives all your
iniquities' (Psalm 103:3). Thus a meek-spirited Christian forgives all
injuries. False hearts pass by some offences—but retain others. This
is but half forgiving. Is this meekness? Would you have God deal so
with you? Would you have him forgive your trespasses, as you
forgive others?
[3] God forgives often. We are often sinful! We run every day
afresh upon the score—but God often forgives. Therefore he is said to
'multiply pardon' (Isaiah 55:7). So a meek spirit reiterates and sends
one pardon after another. Peter asks the question, 'Lord, how many
times shall I forgive my brother when he sins against me? Up to
seven times?' (Matthew 18:21) Christ answers him, 'I tell you, not
seven times, but seventy times seven' (verse 22).
Some may object that such an affront has been offered, that flesh and
blood cannot put up. I answer: 'Flesh and blood cannot inherit the
Kingdom of God' (1 Corinthians 15:50). Christians must walk
contrary to their natural dispositions, and with the sword of the
Spirit fight against the lusts of the flesh (Galatians 5:24).
Again, you may say: But if I forgive one injury I shall invite more. I
answer: It argues a devilish nature to be the worse for kindness; but
suppose we should meet with such monsters—yet it is our duty to be
ready to forgive (Colossians 3:13). Shall we cease from doing good
because others will not cease from being evil? If the more you forgive
injuries, the more injuries you meet with, this will make your grace
shine the more. Another's vice will be a greater demonstration of
your virtue. Frequent forgiving will add the more to the weight of his
sin, and the weight of your glory. If any shall say to me, I strive to
excel in other graces—but as for this grace of meekness, the bearing
and forgiving of injuries, I cannot arrive at it; I desire in this to be
excused. What do you talk of other graces? Where there is one grace,
there is all. If meekness is lacking, it is but a counterfeit chain of
grace. Your faith is a fable: your repentance is a lie; your humility is
hypocrisy.
And whereas you say you cannot forgive, think of your own sin. Your
neighbor is not so bad in offending you—as you are in not forgiving
him. Your neighbor, in offending you—but trespasses against a man
—but you, refusing to forgive him, trespass against God. Think also
of your danger. You who are implacable, and though you may
smother the fire of your rage—yet will not extinguish it, know that if
you die this night, you die in an unpardoned condition. If you will
not believe me, believe Christ. 'If you do not forgive, neither will your
Father who is in heaven forgive your trespasses' (Mark 11:26). He
who lives without meekness, dies without mercy!
3. The third branch of meekness is in RECOMPENSING
GOOD FOR EVIL. This is a higher degree than the other. 'Love
your enemies, do good to those who hate you, pray for those who
despitefully use you' (Matthew 5:44). 'If your enemy is hungry, feed
him' (Romans 12:20). 'Not paying back evil for evil or insult for
insult but, on the contrary, giving a blessing' (1 Peter 3:9). This
threefold cord of Scripture should not easily be broken. To render
evil for evil is brutish; to render evil for good is devilish; to render
good for evil is Christian. The heathen thought it lawful to wrong
none unless first provoked with an injury—but the sunlight of
Scripture shines brighter than the lamp of reason. 'Love your
enemies.' When grace comes into the heart, it works a strange
alteration. When a scion is engrafted into the stock, it partakes of the
nature and sap of the tree and brings forth the same fruit. He who
was once of a sour disposition, given to revenge, when he once
partakes of the sap of the heavenly grace, he bears holy fruits. He is
full of love to his enemies. Grace allays the passion—and melts the
heart into compassion. As the sun draws up many thick noxious
vapors from the earth and sea, and returns them in sweet showers, so
a gracious heart returns all the unkindness and discourtesies of his
enemies with the sweet influences and distillations of love. Thus
David, 'They repay me with evil for the good I do. Yet when they were
ill, I grieved for them. I even fasted and prayed for them.' (Psalm
35:12, 13). Some would have rejoiced;
David wept. Some would have put on scarlet; David put on sackcloth.
This is the rarity or rather miracle of meekness. It repays good for
evil. Thus we have seen the nature of meekness.
Meekness shows us the badge of a true saint. He is of a forbearing,
meek spirit. 'He is not easily provoked'. He takes everything in the
best sense and conquers malice with mildness. I would to God all
who profess themselves saints were bespangled with this grace. We
are known to belong to Christ when we wear his livery. He is a saint
whose spirit is made so meek that he can smother injuries, and bury
unkindnesses. A flow of tears better befits a Christian, than a passion
of anger. Every saint is Christ's spouse (Canticles 4:8). It befits
Christ's spouse to be meek. If any injury is offered to the spouse, she
leaves it to her husband to revenge. It is unseemly for Christ's spouse
to fight.
Let me beseech all Christians to labor to be eminent in this
superlative grace of meekness. 'Seek meekness' (Zephaniah 2:3).
Seeking implies we have lost it. Therefore, we must seek and cry after
it to find it. 'Put on therefore as the elect of God, meekness'
(Colossians 3:12). Put it on as a garment, never to be left off.
Meekness is a necessary ingredient in everything. It is necessary in
instruction: 'In meekness instructing . . .' (2 Timothy 2:25).
Meekness conquers the opposers of truth. Meekness melts the heart.
'Soft words' are softening. Meekness is necessary in hearing or
reading the Word. 'Receive with meekness the engrafted Word'
(James 1:21). He who come to the Word in anger or malice, gets no
good—but hurt. He turns wine into poison, and stabs himself with
the sword of the Spirit! Meekness is needful in reproof. 'If a man is
overtaken with a fault, restore such a one with the spirit of meekness'
(Galatians 6:1). The Greek word is 'put him in joint again'. If a bone
is out of joint, the surgeon must not use a rough hand that may
chance break another bone. But he must come gently to work, and
afterwards bind it up softly. So if a brother is overtaken with a fault,
we must not come to him in a fury of passion—but with a spirit of
meekness labor to restore him.
I shall lay down several MOTIVES or arguments to meeken
the spirits of men.
1. Let me propound EXAMPLES of meekness.
[1] The example of Jesus Christ. 'Your king comes unto you
meek' (Matthew 21:5). Christ was the exemplar and pattern of
meekness. 'When he was reviled, he reviled not again' (1 Peter 2:23).
His enemies' words were more bitter than the gall they gave him—
but Christ's words were smoother than oil. He prayed and wept for
his enemies. He calls us to learn of him: 'Learn of me, for I am meek'
(Matthew 11:29). Christ does not bid us (says Augustine) learn of him
to work miracles, to open the eyes of the blind, to raise the dead—but
he would have us learn of him to be meek. If we do not imitate his
life—we cannot be saved by his death!
[2] Let us set before our eyes the examples of some of the
saints who have shined in this grace. Moses was a man of
unparalleled meekness. 'Now the man Moses was very meek, above
all the men who were upon the face of the earth' (Numbers 12:3).
How many injuries did he put up? When the people of Israel
murmured against him, instead of falling into a rage, he falls to
prayer for them (Exodus 15:24, 25). The text says, they murmured at
the waters of Marah. Sure the waters were not so bitter as the spirits
of the people—but they could not provoke him to anger—but to
petition. Another time when they lacked water, they fell arguing with
Moses. 'Why have brought us up out of Egypt—to kill us and our
children with thirst?' (Exodus 17:3). As if they had said, If we die we
will lay our death to your charge. Would not this exasperate Moses?
Surely it would have required the meekness of an angel to bear this—
but behold Moses, meekness. He did not give them a harsh word!
Though they were in a storm—he was in a calm. They lambaste him
—but he prays. Oh that as the spirit of Elijah rested upon Elisha, so
may some of the spirit of Moses, this meek man (or rather earthly
angel), rest upon us!
Another eminent pattern of meekness was David. When Shimei
cursed David, and Abishai, one of David's lifeguard, would have
beheaded Shimei. 'No!' says king David, 'Let him alone, and let him
curse' (2 Samuel 16:11). And when Saul had wronged and abused
David and it was in David's power to have killed Saul while he was
asleep, (1 Samuel 26:7, 12)—yet he would not touch Saul—but called
God to be umpire (verse 23). Here was a miracle of meekness.
[3] The examples of meek heathen. Though their meekness
could not properly be called grace, because it did not grow upon the
right stock of faith—yet it was very beautiful in its kind. When one
reviled Pericles and followed him home to his gate at night, railing
upon him, he answered not a word—but commanded one of his
servants to light a torch, and bring the railer home to his own house.
Frederick, Duke of Saxony, when he was angry, would shut himself
up in his closet and let none come near him, until he had mastered
his passion. Plutarch reports of the Pythagoreans, if they argued in
the day, they would embrace and be friends before sunset. Cicero, in
one of his Orations, reports of Pompey the Great, that he was a man
of a meek disposition. He admitted all to come to him so freely, and
heard the complaints of those who were wronged so mildly, that he
excelled all the princes before him. He was of that sweet temper that
it was hard to say whether his enemies more feared his valor, or his
subjects loved his meekness. Julius Caesar not only forgave Brutus
and Cassius, his enemies—but advanced them. He thought himself
most honored by acts of mercy and meekness. Did the spring-head of
nature rise so high, and shall not grace rise higher? Shall we debase
faith below reason? Let us write according to these fair copies.
2. Meekness is a great ornament to a Christian. 'The
ornament of a meek spirit, which is so precious to God' (1 Peter 3:4).
How lovely is a saint in God's eye, when adorned with this jewel!
What the psalmist says of praise (Psalm 33:1), the same may I say of
meekness. It is 'lovely for the righteous'. No garment is more
befitting to a Christian, than meekness. Therefore we are bid to put
on this garment. 'Put on therefore as the elect of God, meekness'
(Colossians 3:12) A meek spirit brings credit to the gospel, and
silences malice. It is the varnish which puts luster upon holiness, and
sets off the gospel with a better gloss.
3. This is the way to be like God. God is meek towards those who
provoke him. How many black mouths are opened daily against the
Majesty of heaven? How do men tear his Name! vex his Spirit!
crucify his Son afresh! They walk up and down the earth as so many
devils covered with flesh—yet the Lord is meek, 'not willing that any
should perish' (2 Peter 3:9). How easily could God crush sinners, and
kick them into hell! But he moderates his anger. Though he is full of
majesty—yet full of meekness. In him is mixed princely greatness
and fatherly mildness. As he has his scepter of royalty, so his throne
of grace. Oh how should this make us fall in love with meekness!
Hereby we bear a kind of likeness to God. It is not profession which
makes us like God—but imitation. Where meekness is lacking, we are
like brutes. Where it is present, we are like God.
4. Meekness is a noble and excellent spirit. A meek man is a
valorous man. He gets a victory over himself! Anger arises from
weakness of character. Therefore we may observe old men and
children are more choleric than others. Anger argues weakness of
judgement—but the meek man who is able to conquer his fury, is the
most strong and victorious. 'He who is slow to anger is better than
the mighty; controlling one's temper, is better than capturing a city'
(Proverbs 16:32). To yield to one's anger is easy. It is swimming
along with the tide of corrupt nature—but to turn against nature, to
resist anger, to 'overcome evil with good', this is truly Christian. This
is that spiritual chivalry and fortitude of mind that deserves the
trophies of victory and the garland of praise.
5. Meekness is the best way to conquer and melt the heart
of an enemy. When Saul lay at David's mercy and David only cut
off the skirt of his robe, how was Saul's heart affected with David's
meekness? 'Saul called back—Is that really you, my son David?
Then he began to cry. And he said to David—You are a better man
than I am, for you have repaid me good for evil. Yes, you have been
wonderfully kind to me today, for you could have killed me. May the
Lord reward you well for the kindness you have shown me today' (1
Samuel 24:16-19). This 'heaping of coals' melts and thaws the heart
of others. It is the greatest victory—to overcome an enemy without
striking a blow. The fire will go where the wedge cannot. Mildness
prevails more than fierceness. Anger makes an enemy of a friend.
Meekness makes a friend of an enemy. The meek Christian shall have
letters testimonial even from his adversary. It is reported of Philip,
king of Macedon, that when it was told him Nicanor openly railed
against his Majesty, the king instead of putting him to death (as his
council advised), sent Nicanor a rich present, which so overcame the
man's heart, that he went up and down to recant what he had said
against the king, and highly extolled the king's mercy. Roughness
hardens men's hearts; meekness causes them to relent (2 Kings
6:22). When the king of Israel feasted the captives he had taken in
war, they were more conquered by his meekness—than by his sword.
'The bands of Syria came no more into the land of Israel' (2 Kings
6:22)
6. Consider the great promise in the text. 'The meek shall
inherit the earth'. This argument perhaps will prevail with those who
desire to have earthly possessions. Some may object, 'If I forbear and
forgive, I shall lose my right at last and be turned out of all.' No! God
has here entered into bond, 'The meek shall inherit the earth'. The
unmeek man is in a sad condition. There is no place remains for him
but hell, for he has no promise made to him either of earth or
heaven. It is the 'meek shall inherit the earth'.
How do the meek inherit the earth—when they are strangers in
the earth? (Hebrews 11:37).
The meek are said to inherit the earth, not that the earth is their chief
inheritance, or that they have always the greatest share there—but:
[1] They are the inheritors of the earth because, though
they have not always the greatest part of the earth—yet they
have the best right to it. The word 'inherit', says Ambrose,
denotes the saints' 'title to the earth'. The saints' title is best, being
'members of Christ', who is Lord of all. Adam not only lost his title to
heaven when he fell—but to the earth too; and until we are
incorporated into Christ, we do not fully recover our title. I do not
deny that the wicked have a civil right to the earth which the laws of
the land give them—but not a sacred right. Only the meek Christian
has a Scripture-title to his land. The saints hold their right to the
earth in their head, Christ, who is 'the prince of the kings of the earth
(Revelation 1:5). In this sense, he who has but a foot of land inherits
more than he who has a thousand acres, because he has a better and
more juridical right to it.
[2] The meek Christian is said to inherit the earth, because
he inherits the blessing of the earth. The wicked man has the
earth—but not as a fruit of God's favor. He has it as a dog has
poisoned bread. It does him more hurt than good. A wicked man
lives in the earth as one that lives in an infectious air. He is infected
by his mercies. The fat of the earth will but make him fry and blaze
the more in hell. So that a wicked man may be said not to have what
he has, because he has not the blessing; but the meek saint enjoys the
earth as a pledge of God's love. The curse and poison is taken out of
the earth: 'The meek shall inherit the earth and shall delight
themselves in the abundance of peace' (Psalm 37:11), on which words
Augustine gives this gloss: 'Wicked men' (says he) 'may delight
themselves in the abundance of cattle and riches—but the meek man
delights himself in the abundance of peace. What he has he possesses
with inward serenity and quietness.'
When it is said the meek shall inherit the earth, it does not intimate
that they shall not inherit more than the earth. They shall inherit
heaven too. If they should only inherit the earth, then (says
Chrysostom) how could it be said, 'Blessed are the meek'? The meek
have the earth only for their sojourning-house: they have heaven for
their mansion-house. 'He will beautify the meek with salvation'
(Psalm 149:4). The meek beautify religion, and God will beautify
them with salvation. Salvation is the port we all desire to sail to. It is
the harvest and vintage of souls. The meek are those who shall reap
this harvest. The meek shall wear the embroidered robe of salvation.
The meek are lords of the earth and 'heirs of salvation' (Hebrews
1:14).
7. Consider the harm of an unmeek spirit. There is nothing
which makes such room for the devil to come into the heart and take
possession, as wrath and anger. 'Let not the sun go down upon your
wrath, neither give place to the devil' (Ephesians 4:26, 27). When
men let forth passion, they let in Satan. The wrathful man has the
devil for his bedfellow. Passion hinders peace. The meek Christian
has sweet quiet and harmony in his soul—but passion puts the soul
into a disorder. It not only clouds reason—but disturbs conscience.
He does not possess himself, whom passion possesses. It is no
wonder if they have no peace of conscience, who make so little
conscience of peace. Wrathfulness grieves the Spirit of God
(Ephesians 4:30, 31), and if the Spirit is grieved, he will be gone. We
do not care to stay in smoky houses. The Spirit of God does not love
to be in that heart which is so full of the vapors and fumes of
distempered passion.
8. Another argument to cool the intemperate heat of our
cursed hearts, is to consider that all the injuries and
unkind usages we meet with from the world, do not fall out
by chance—but are disposed of by the all-wise God for our
good. Many are like the foolish cur, which snarls at the stone, never
looking to the hand that threw it; or like the horse, who being
spurred by the rider, bites the snaffle. If we looked higher than
instruments our hearts would grow meek and calm. David looked
beyond Shimei's rage: 'Let him curse, for the Lord has bidden him' (2
Samuel 16:11). What wisdom is it for Christians to see the hand of
God in all the barbarisms and incivilities of men! Job eyed God in his
affliction, and that meekened his spirit. 'The Lord has taken away,
blessed be the name of the Lord!' (Job 1:21). He does not say, The
Chaldeans have taken away—but 'The Lord has taken away'. What
made Christ so meek in his sufferings? He did not look at Judas or
Pilate—but at his Father. 'The cup which my Father has given me'
(John 18:11). When wicked men revile and injure us, they are but
God's executioners. Who is angry with the executioner?
And as God has a hand in all the affronts and discourtesies we
receive from men (for they but hand them over to us), so God will do
us good by all, if we belong to him. 'It may be' (says David) 'that the
Lord will look upon my affliction, and requite me good for his
cursing' (2 Samuel 16:12). Usually, when the Lord intends us some
signal mercy, he fits us for it by some eminent trial. As Moses' hand
was first leprous before it wrought salvation (Exodus 4:6), so God
may let his people be belepered with the cursings and revilings of
men, before he shower down some blessings upon them. 'It may be
the Lord will requite me good for his cursing this day.'
9. Lack of meekness evidences lack of grace. True grace
inflames love and moderates anger. Grace is like the file which
smooths the rough iron. It files off the ruggedness of a man's spirit.
Grace says to the heart as Christ did to the angry sea, 'Peace, be still'
(Mark 4:39). So where there is grace in the heart, it stills the raging
of passion and makes a calm. He who is in a perpetual frenzy, letting
loose the reins to wrath and malice—has never yet felt the sweet
efficacy of grace. It is one of the sins of the heathen to be 'implacable'
(Romans 1:31). A revengeful cankered heart, is not only heathenish—
but devilish. 'If you have bitter envying and strife in your hearts, this
wisdom descends not from above—but is devilish' (James 3:14, 15).
The old serpent spits forth the poison of malice and revenge.
10. If all that has been said will not serve to master this
bedlam-humor of wrath and anger, let me tell you, you are
the people whom God steaks of, who hate to be reformed.
You are rebels against the Word. Read and tremble: 'Now go, write it
before them in a table, and note it in a book, that it may be for the
time to come forever and ever; that this is a rebellious people,
children that will not hear the law of the Lord' (Isaiah 30:8, 9). If
nothing yet said will charm down the wrathful devil, let me tell you,
God has charged every man not to meddle or have any league of
friendship with you. 'Make no friendship with an angry man, and
with a furious man you shall not go' (Proverbs 22:24). What a
monster is he among men, that everyone is warned to beware of, and
not to come near, as one who is unfit for humane society! Make no
league, says God, with that man. If you take him into your society,
you take a snake into your bosom. 'With a furious man you shall not
go'. Will you walk with the devil? The furious man is possessed with a
wrathful devil.
Oh that all this might help to meeken and sweeten Christians, spirits!
But some will say, 'It is my nature to be angry and passionate!'
I answer:
[1] This is sinful arguing. It is secretly to lay our sin upon God.
We learned this from Adam. 'The woman whom you gave to be with
me, she gave me of the tree, and I did eat' (Genesis 3:12); rather than
Adam would confess his sin, he would blame it upon God. 'The
woman you gave me'. As if he had said, 'If you had not given this
woman to me—I would not have eaten.' So, says one, 'It is my nature;
this is the froward, peevish nature God has given me.' Oh no! you
charge God falsely. God did not give you such a nature. 'He made
man upright' (Ecclesiastes 7:29). God made you straight; you made
yourself crooked. All your affections at first, your joy, love, anger
were set in order as the stars in their right orb—but you misplaced
them and made them move in an evil way. At first the affections like
several musical instruments well tuned, made a sweet consort—but
sin was the jarring string which brought all out of tune. Vain man, do
not plead that it is your nature to be angry; thank yourself for it.
Nature's spring was pure—until sin poisoned the spring!
[2] Is it your nature to be fierce and angry? This is so far from
being an excuse, that it makes it so much the worse. It is the nature
of a toad to poison that makes it the more hateful. If a man were
indicted for stealing, and he should say to the judge, 'Spare me; it is
my nature to steal', were this any excuse? The judge would say, 'You
deserve the rather to die'. Sinner, get a new nature. 'Flesh and blood
cannot enter into the kingdom of God'.
What shall I do to be possessed of this excellent grace of meekness?
1. Often look upon the meekness of Christ. The scholar that
would write well, has his eye often upon the copy.
2. Pray earnestly that God will meeken your spirit. God is
called 'the God of all grace' (1 Peter 5:10). He has all the graces in his
gift. Sue to him for this grace of meekness. If one were patron of all
the livings in the land, men would sue to him for a living. God is
patron of all the graces. Let us sue to him. Mercy comes in at the
door of prayer. 'I will yet for this be enquired of by the house of
Israel to do it for them' (Ezekiel 36:26, 37). Meekness is the
commodity we need. Let us send prayer as our factor over to heaven
to procure it for us; and pray in faith. When faith sets prayer on
work, prayer sets God on work. All divine blessings come streaming
to us through this golden channel of prayer![/font][/font]
|
|
|
|
Post by Admin on Apr 14, 2024 13:52:10 GMT -5
Spiritual Hunger
"Blessed are those who hunger and thirst after righteousness, for
they will be filled." Matthew 5:6
We are now come to the fourth step of blessedness: 'Blessed are
those who hunger'. The words fall into two parts: a duty implied; a
promise annexed.
A duty implied: 'Blessed are those who hunger'. Spiritual hunger is
a blessed hunger.
What is meant by hunger? Hunger is put for desire (Isaiah 26:9).
Spiritual hunger is the rational appetite whereby the soul pants after
that which it apprehends most suitable and proportional to itself.
Whence is this hunger? Hunger is from the sense of lack. He who
spiritually hungers, has a real sense of his own indigence. He lacks
righteousness.
What is meant by righteousness? There is a twofold righteousness: of
imputation; of implantation.
A righteousness of IMPUTATION, namely, Christ's
righteousness. 'He shall be called the Lord our righteousness'
(Jeremiah 23:6). This is as truly ours to justify us, as it is Christ's to
bestow upon us. By virtue of this righteousness God looks upon us as
if we had never sinned (Numbers 23:21). This is a perfect
righteousness. 'You are complete in him' (Colossians 2:10). This does
not only cover, but adorn. He who has this righteousness is equal to
the most illustrious saints. The weakest believer is justified as much
as the strongest. This is a Christian's triumph. When he is defiled in
himself, he is undefiled in his Head. In this blessed righteousness we
shine brighter than the angels. This righteousness is worth
hungering after.
A righteousness of IMPLANTATION: that is, inherent
righteousness, namely, the graces of the Spirit, holiness of heart and
life, which Cajetan calls 'universal righteousness'. This a pious soul
hungers after. This is a blessed hunger. Bodily hunger cannot make a
man so miserable, as spiritual hunger makes him blessed. This
evidences life. A dead man cannot hunger. Hunger proceeds from
life. The first thing the child does when it is born, is to hunger after
the breast. Spiritual hunger follows upon the new birth (1 Peter 2:2).
Bernard comforts himself with this—that surely he had the truth of
grace in him, because he had in his heart a strong desire after God. It
is happy when, though we have not what we should, we desire what
we have not. The appetite is as well from God, as the food.
1. See here at what a low price God sets heavenly things. It is
but hungering and thirsting. 'Ho, everyone who thirsts, come to the
waters, buy without money' (Isaiah 55:1). We are not bid to bring any
merits as the Papists would do, nor to bring a sum of money to
purchase righteousness. All that is required is to bring an appetite.
Christ 'has fulfilled all righteousness'. We are only to 'hunger and
thirst after righteousness'. This is equal and reasonable. God does
not require rivers of oil—but sighs and tears. The invitation of the
gospel is free. If a friend invites guests to his table, he does not
expect they should bring money to pay for their dinner—only come
with an appetite. So, says God, It is not penance, pilgrimage, self righteousness which I require.
Only bring an appetite: 'hunger and
thirst after righteousness'. God might have set Christ and salvation at
a higher price—but he has much beaten down the price. Now as this
shows the sweetness of God's nature—he is not a hard master; so it
shows us the inexcusableness of those who perish under the gospel.
What apology can any man make at the day of judgement, when God
shall ask that question, 'Friend, why did you not embrace Christ? I
set Christ and grace at a low rate. If you had but hungered after
righteousness, you might have had it—but you slighted Christ. You
had such low thoughts of righteousness that you would not hunger
after it.' How do you think to escape, who have neglected 'so great
salvation'? The easier the terms of the gospel are—the sorer
punishment shall they be thought worthy of who unworthy refuse
such an offer!
2. It shows us a true character of a godly man. He hungers
and thirsts after spiritual things (Isaiah 26:9; Psalm 73:25). A true
saint is carried upon the wing of desire. It is the very temper and
constitution of a gracious soul to thirst after God (Psalm 42:2). In the
word preached, how he is big with desire! These are some of the
pantings of his soul: 'Lord, you have led me into your courts. O that I
may have your sweet presence, that your glory may fill the temple!
Will you draw some sacred lineaments of grace upon my soul that I
may be more assimilated and changed into the likeness of my dear
Savior?' In prayer, how is the soul filled with passionate longings
after Christ! Prayer is expressed by 'unutterable groans' (Romans
8:26). The heart sends up whole volleys of sighs to heaven, 'Lord, one
beam of your love! Lord, one drop of your blood!'
It reproves such as have none of this spiritual hunger. They
have no winged desires. The edge of their affections is blunted.
Honey is not sweet to those who are sick with a fever and have their
tongues embittered with cholera.' So those who are soul-sick and 'in
the gall of bitterness', find no sweetness in God or religion. Sin tastes
sweeter to them; they have no spiritual hunger. That men do not
have this 'hunger after righteousness' appears by these seven
demonstrations:
1. Men do not hunger after righteousness, because they
never felt any emptiness. They are full of their own righteousness
(Romans 10:3). Now 'the full stomach loathes the honeycomb'. This
was Laodicea's disease. She was full and had no appetite either to
Christ's gold or eye-salve (Revelation 3:17). When men are filled with
pride, this swelling distemper hinders holy longings. As when the
stomach is bloated with air, it spoils the appetite. None so empty of
grace as he who thinks he is full. He has most need of righteousness,
who least feels the need of it.
2. Men do not hunger after righteousness, because they
think that they can do well enough to be without it. If they
have oil in the cruse, and the world coming in—they are well content.
Grace is a commodity that is least missed. You shall hear men
complain they lack health, they lack trading—but never complain
they lack righteousness. If men lose a meal or two they think
themselves half undone—but they can stay away from ordinances
which are the conduits of grace. Do they hunger after righteousness,
who are satisfied without it? Nay, who desire to be excused from
feeding upon the gospel banquet (Luke 14:18). Sure he has no
appetite, who entreats to be excused from eating.
3. It is a sign they have none of this spiritual hunger, who
desire rather sleep than food. They are more drowsy than
hungry. Some there are, who come to the Word that they may get a
nap, to whom I may say as Christ did to Peter, 'Could you not watch
one hour?' (Mark 14:37). It is strange to see a man asleep at his
dining table. Others there are who have a 'deep sleep' fallen upon
them. They are asleep in security and they hate a soul-awakening
ministry. While they sleep, 'their damnation slumbers not' (2 Peter2:3).
4. It appears that men have no spiritual hunger because
they refuse their food. Christ and grace are offered, nay, pressed
upon them—but they put away salvation from them as the froward
child puts away the breast (Psalm 81:11; Acts 13:46). Such are your
fanatics and enthusiasts who put away the blessed ordinances and
pretend to revelations. That is a strange revelation that tells a man he
may live without food. These prefer husks before manna. They live
upon airy notions, being fed by the 'prince of the air'.
5. It is a sign they have none of this spiritual hunger who
delight more in the garnishing of the dish, than in food.
These are those who look more after elegance and notion in
preaching, than solid matter. It argues either a wanton palate or a
surfeited stomach—to feed on sweets, and neglecting wholesome
food. 'If any man consent not to wholesome words, he is proud,
knowing nothing . . .' (1 Timothy 6:3, 4). The plainest truth has its
beauty. They have no spiritual hunger, who desire only to feast their
fancy. Of such the prophet speaks: 'You are to them as a very lovely
song of one who has a pleasant voice, and can play well on an
instrument' (Ezekiel 33:32). If a man were invited to a feast, and
there being music at the feast, he should so listen to the music that
he did not mind his food, you would say, 'Surely he is not hungry.' So
when men are for jingling words and gallantry of speech, rather than
spirituality of matter—it is a sign they have surfeited stomachs and
'itching ears'.
6. They evidence little hunger after righteousness who
prefer other things before it, namely, their profits and
recreations. If a boy when he should be at dinner is playing in the
street, it is a sign that he has no appetite for his food. Were he
hungry—he would not prefer his play before his food. So when men
prefer 'vain things which cannot profit' before the blood of Christ and
the grace of the Spirit, it is a sign they have no palate or stomach to
heavenly things.
7. It is a sign men have no spiritual hunger when they are
more for religious disputes—than the practice of piety.
Some men feed only on difficult questions and controversies (1
Timothy 6:3, 4). These pick bones—and do not feed on the meat.
They have hot brains but cold hearts. Did men hunger and thirst
after righteousness, they would propound to themselves such
questions as these, 'How shall we do to be saved? How shall we make
our calling and election sure? How shall we mortify our corruptions?'
But such as ravel out their time in frothy and useless theological
disputes, I call heaven to witness, they are strangers to this text. They
do not 'hunger and thirst after righteousness'.
The Word reproves those who, instead of hungering and thirsting
after righteousness, thirst after riches. This is the thirst of covetous
men. They desire mammon not manna. 'They pant after the dust of
the earth' (Amos 2:7). This is the disease most are afflicted with—an
immoderate appetite after the world. But these things will no more
satisfy, than drink will quench the thirst of a man with the dropsy.
Covetousness is idolatry (Colossians 3:5). Too many professors set
up the idol of gold, in the temple of their hearts. This sin of
covetousness is the most hard to root out. Commonly, when other
sins leave men, this sin abides. Wantonness is the sin of youth;
worldliness the sin of mature age.
The Word reproves those who hunger and thirst after
UNrighteousness. Here I shall indict three sorts of people:
1. It reproves such as thirst after other men's lands and
possessions. This the Scripture calls a 'mighty sin' (Amos 5:12).
Thus Ahab thirsted after Naboth's vineyard. This is a hungry age
wherein we live. Men have fleeced others to feather themselves.
What a brave challenge did Samuel make; 'Behold, here I am,
witness against me before the Lord, and before his anointed: Whose
ox have I taken? Or whose donkey have I taken? Or whom have I
defrauded? Of whose hand have I received any bribe?' (1 Samuel
12:3). Few who have been in power that can say thus, 'Whose ox have
we taken? Whose house have we plundered? Whose estate have we
sequestered? Nay, whose ox have they not taken?' 'Goods unjustly
gotten, seldom go to the third heir'. Read the plunderer's curse: 'Woe
to you who plunder—when you shall cease to plunder, you shall be
plundered' (Isaiah 33:1). Ahab paid dearly for the vineyard when the
devil carried away his soul—and the 'dogs licked his blood' (1 Kings
21:19). He who lives on rapine, dies a fool. 'He who gets riches
unjustly, at his end shall be a fool' (Jeremiah 17:11).
2. It reproves such as hunger and thirst after revenge. This
is a devilish thirst. Though it were more Christian and safe to
smother an injury—yet our nature is prone to this disease of revenge.
We have the sting of the bee, not the honey. Malice having broken
the bars of reason, grows savage and carries its remedy in the
scabbard. Heathens who have stopped the vein of revengeful passion
when it has begun to vent, will rise up against Christians. I have read
of Phocion who, being wrongfully condemned to die, desired that his
son might not remember the injuries which the Athenians had done
to him, nor revenge his blood.
3. It reproves such as hunger and thirst to satisfy their
impure lusts. Sinners are said to sin 'with greediness' (Ephesians
4:19). So Amnon was sick until he had defiled Tamar's chastity (2
Samuel 13). Never does a hungry man come with more eagerness to
his food—than a wicked man does to his sin! And when Satan sees
men have such an appetite—he will provide a dish they love. He will
set the 'forbidden tree' before them. Those who thirst to commit sin
—shall thirst as Dives did in hell, and not have a drop of water to cool
their tongue!
Let us put ourselves upon a trial—whether we hunger and
thirst after righteousness. I shall give you five signs by
which you may judge of this hunger.
1. Hunger is a painful thing. Esau, when he was returning from
hunting, was famished with hunger (Genesis 25:32). 'Hungry and
thirsty, their soul fainted in them' (Psalm 107:5). So a man who
hungers after righteousness, is in anguish of soul and ready to faint
away for it. He finds a lack of Christ and grace. He is distressed and
in pain until he has his spiritual hunger stilled and allayed.
2. Hunger is satisfied with nothing but food. Bring a hungry
man flowers or music; tell him pleasant stories—nothing will content
him but food. 'Shall I die for thirst!' says Samson (Judges 15:18). So a
man who hungers and thirsts after righteousness says, 'Give me
Christ or I die! Lord, what will you give me seeing I go Christless?
What though I have abilities, wealth, honor and esteem in the world?
All is nothing without Christ. Give me Jesus—and it will suffice me.
Let me have Christ to clothe me, Christ to feed me, Christ to
intercede for me!' While the soul is Christless, it is restless. Nothing
but the water-springs of Christ's blood, can quench its thirst.
3. Hunger wrestles with difficulties and hunts for food. We
say hunger breaks through stone walls (Genesis 42:1, 2). The soul
that spiritually hungers is resolved—Christ it must have; grace it
must have. And to use Basil's expression, the hungry soul is almost
distracted until it enjoys the thing it hungers after.
4. A hungry man goes to his food with a strong appetite. You
need not make an oration to a hungry man and persuade him to eat.
So he who hungers after righteousness feeds eagerly on an
ordinance. 'Your words were found, and I did eat them' (Jeremiah
15:16). In the sacrament he feeds with appetite upon the body and
blood of the Lord. God loves to see us feed hungrily on the bread of life.
5. A hungry man tastes sweetness in his food. So he who
hungers after righteousness relishes a sweetness in heavenly things.
Christ is to him all marrow, yes the quintessence of delights. 'You
have tasted that the Lord is gracious' (1 Peter 2:3). He who spiritually
hungers, tastes the promises sweet—nay tastes a reproof sweet. 'To
the hungry soul, every bitter thing is sweet' (Proverbs 27:7). A bitter
reproof is sweet. He can feed upon the myrrh of the gospel as well as
the honey. By these evidences, we may judge of ourselves whether we
hunger and thirst after righteousness.
The words may serve to comfort the hearts of those who hunger and
thirst after righteousness; I doubt not but it is the grief of many a
gracious heart—that he cannot be more holy, that he cannot serve
God better. 'Blessed are those who hunger'. Though you do not have
as much righteousness as you would—yet you are blessed because
you hunger after it. Desire is the best evidence of a Christian. Actions
may be counterfeit. A man may do a good action for a bad end. So
did Jehu. Actions may be compulsory. A man may be forced to do
that which is good—but not to will that which is good. Therefore we
are to nourish good desires and to bless God for them. Oftentimes a
child of God has nothing to show for himself, but desires. 'Your
servants, who desire to fear your name' (Nehemiah 1:11). These
hungerings after righteousness proceed from love. A man does not
desire that which he does not love. If you did not love Christ, you
could not hunger after him.
But some may say, 'If my hunger were right then I could take comfort
in it—but I fear it is counterfeit. Hypocrites have their desires.'
In reply, that I may the better settle a doubting Christian I shall
show the difference between true and false desires,
spiritual hunger and carnal hunger.
1. The hypocrite does not desire grace for itself. He desires
grace only as a bridge to lead him over to heaven. He does not so
much search after grace—as glory. He does not so much desire the
way of righteousness—as the crown of righteousness. His desire is
not to be made like Christ—but to reign with Christ. This was
Balaam's desire. 'Let me die the death of the righteous' (Numbers
23:10). Such desires as these are found among the damned. This is
the hypocrite's hunger. But a child of God desires grace for itself, and
Christ for himself. To a believer not only is heaven precious, but
Christ is precious, "Yes, He is very precious to you who believe!" (1Peter 2:7).
2. The hypocrite's desire is conditional. He would have heaven
and his sins too, heaven and his pride, heaven and his covetousness.
The young man in the gospel would have had heaven, provided he
might keep his earthly possessions. Many a man would have Christ—
but there is some sin he must gratify. This is the hypocrites' hunger;
but true desire is absolute. Give me, says the soul, Christ on any
terms. Let God propound whatever articles he will, I will subscribe to
them. Would he have me deny myself? Would he have me mortify
sin? I am content to do anything—just so I may have Christ.
Hypocrites would have Christ—but they will not part with their
beloved lust for Him!
3. Hypocrites' desires are but desires. They are lazy and
sluggish. 'The desire of the slothful kills him, for his hands refuse to
labor' (Proverbs 21:25). Men would be saved but they will take no
pains. Does he desire water. Who will not let down the bucket into
the well? But true desire is quickened into endeavor. 'All night long I
search for you; earnestly I seek for God.' (Isaiah 26:9). The 'violent
take heaven by force (Matthew 11:12). The lovesick spouse, though
she was wounded, and her veil taken away—yet she seeks after Christ
(Canticles 5:7). Desire is the weight of the soul, which sets it a going;
as the eagle which desires her prey makes haste to it. 'Where the
slain are, there is she' (Job 39:30). The eagle has sharpness of sight
to discover her prey, and swiftness of wing to fly to it. So the soul
who hungers after righteousness, is carried swiftly to it in the use of
all holy ordinances.
4. The hypocrite's desires are cheap. He would have spiritual
things—but will be spend nothing for them. He cares not how much
money he parts with for his lusts; he has money to spend upon a
drunken companion; but he has no money to part with for the
maintaining of God's ordinances. Hypocrites cry up religion—but cry
down supporting the church. But true desires are costly. David would
not offer burnt-offerings without cost (1 Chronicles 21:24). A hungry
man will give anything for food; as it fell out in the siege of Samaria
(2 Kings 6:25). That man never hungered after Christ, who thinks
much of parting with a little silver for 'the Pearl of great price'.
5. Hypocrites' desires are flashy and transient. They are
quickly gone, like the wind which does not stay long in one corner.
Or like a hot fit which is soon over. While the hypocrite is under
terror of conscience, or in affliction, he has some good desires—but
the hot fit is soon over. His goodness, like a fiery comet, soon spends
and evaporates. But true desire is constant. It is observable that the
word in the text is: 'Blessed are those who are hungering.' Though
they have righteousness—yet they are still hungering after more.
Hypocrites desire it like the motion of a watch—which is quickly run
down. The desire of a godly man is like the beating of the pulse—
which lasts as long as life. 'My soul breaks for the longing that it has
to your judgments' (Psalm 119:20). And that we might not think this
pang of desire would soon be over he adds, 'at all times'. David's
desire after God was not a high color in a fit—but the constant
complexion of his soul. In the temple the fire was not to go out by
night. 'The fire shall ever be burning upon the altar' (Leviticus 6:13).
There was, says Cyril, a mystery in it, to show that we must be ever
burning in holy affections and desires.
6. Hypocrites' desires are unseasonable. They are not well timed.
They put off their hungering after righteousness until it is too
late. They are like the foolish virgins, who came knocking when the
door was shut (Matthew 25:11). In time of health and prosperity the
stream of their affections ran another way. It was sin the hypocrite
desired, not righteousness. When he is about to die and can keep his
sins no longer, now he would have grace as a passport to carry him to
heaven (Luke 13:25). This is the hypocrite's fault. His desires are too
late. He sends forth his desires when his last breath is going forth; as
if a man should desire a pardon after the sentence is passed. These
bedridden desires are bogus! But true desires are timely and
seasonable. A gracious heart 'seeks first the Kingdom of God'
(Matthew 6:33). David's thirst after God was early (Psalm 63:1). The
wise virgins got their oil early before the bridegroom came. Thus we
see the difference between a true and false hunger. Those who can
find this true hunger are blessed, and may take comfort in it.
But some may object: 'My hunger after righteousness is so
weak, that I fear it is not true.'
I answer: Though the pulse beats but weak—it shows there is life.
And that weak desires should not be discouraged, there is a promise
made to them. 'A bruised reed he will not break' (Matthew 12:20). A
reed is a weak thing—but especially when it is bruised—yet this
'bruised reed' shall not be broken—but like Aaron's dry rod, 'bud and
blossom'. In case of weakness—look to Christ your High Priest. He is
merciful, therefore will bear with your infirmities; he is mighty,
therefore will help them.
Further, if your desires after righteousness seem to be weak and
languid—yet a Christian may sometimes take a measure of his
spiritual estate as well by the judgment as by the affections. What is
that you esteem most in your judgment? Is it Christ and grace? This
is good evidence for heaven. It was a sign that Paul bore entire love
to Christ because he esteemed this Pearl above all. He counted other
things 'but dung, that he might win Christ' (Philippians 3:8).
'But,' says a child of God, 'that which much eclipses my comfort is, I
have not that hunger which I once had. Time was when I hungered
after a Sabbath because then the manna fell. 'I called the Sabbath a
delight'. I remember the time when I hungered after the body and
blood of the Lord. I came to a sacrament as a hungry man to a feast—
but now it is otherwise with me. I do not have those hungerings as
formerly.'
I answer: It is indeed an ill sign for a man to lose his appetite—but,
though it is a sign of the decay of grace to lose the spiritual appetite
—yet it is a sign of the truth of grace to bewail the loss. It is sad to
lose our first love—but it is happy when we mourn for the loss of our
first love.
If you do not have that appetite after heavenly things as formerly—
yet do not be discouraged, for in the use of means you may recover
your appetite. The ordinances are for the recovering of the appetite
when it is lost. In other cases feeding takes away the appetite—but
here, feeding on an ordinance begets an appetite.
The text exhorts us all to labor after this spiritual hunger. Hunger
less after the world—and more after righteousness. Say concerning
spiritual things, 'Lord, evermore give us this bread! Feed me with
this angels' food!' That manna is most to be hungered after, which
will not only preserve life, but prevent death (John 6:50). That is
most desirable which is most durable. Riches are not forever
(Proverbs 27:24) but righteousness is forever (Proverbs 8:18). 'The
beauty of holiness' never fades (Psalm 110:3). 'The robe of
righteousness' (Isaiah 61:10) never waxes old! Oh hunger after that
righteousness which 'delivers from death' (Proverbs 10:12). This is
the righteousness which God himself is in love with. 'He loves him
who follows after righteousness' (Proverbs 15:9). All men are
ambitious of the king's favor. Alas, what is a prince's smile but a
transient glance? This sunshine of his royal countenance soon masks
itself with a cloud of displeasure—but those who are endued with
righteousness are God's favorites, and how sweet is his smile! 'Your
loving-kindness is better than life' (Psalm 63:3).
To persuade men to hunger after this righteousness,
consider two things.
1. Unless we hunger after righteousness we cannot obtain
it. God will never throw away his blessings upon those who do not
desire them. A king may say to a rebel, 'Do but desire a pardon and
you shall have it.' But if through pride and stubbornness he disdains
to sue out his pardon, he deserves justly to die. God has set spiritual
blessings at a low rate. Do but hunger and you shall have
righteousness; but if we refuse to come up to these terms there is no
righteousness to be had for us. God will stop the current of his mercy
and set open the sluice of his indignation!
2. If we do not thirst here we shall thirst when it is too late.
If we do not thirst as David did 'My soul thirsts for God' (Psalm 42:2)
we shall thirst as Dives did for a drop of water (Luke 16:24). Those
who do not thirst for righteousness shall be in perpetual hunger and
thirst. They shall thirst for mercy—but no mercy will be received.
Heat increases thirst. When men shall burn in hell and be scorched
with the flames of God's wrath, this heat will increase their thirst for
mercy—but there will be nothing to allay their thirst. O is it not
better to thirst for righteousness while it is to be had, than to thirst
for mercy when there is none to be had? Sinners, the time is shortly
coming when the drawbridge of mercy will be quite pulled up!
I shall next briefly describe some helps to spiritual hunger.
1. Avoid those things which will hinder your appetite. As
'windy things'. When the stomach is full of wind a man has little
appetite to his food. So when one is filled with a windy opinion of his
own righteousness, he will not hunger after Christ's righteousness.
He who, being puffed up with pride, thinks he has grace enough
already, will not hunger after more. These windy vapors spoil the
appetite.
'Sweet things' spoil the appetite. So by feeding immoderately upon
the sweet luscious delights of the world, we lose our appetite to
Christ and grace. You never knew a man who glutted himself upon
the world, and at the same time was greatly in love with Christ.
While Israel fed with delight upon garlic and onions, they never
hungered after manna. The soul cannot be carried to two extremes at
once. As the eye cannot look intent on heaven and earth at once, so a
man cannot at the same instant hunger excessively after the world,
and after righteousness! The earth puts out the fire. The love of
earthly things will quench the desire of spiritual things. 'Love not the
world' (1 John 2:15). The sin is not in the having the world—but in
the loving the world.
2. Do all that may nourish spiritual appetite. There are two
things which nourish appetite.
Exercise: a man by walking and excercising gets an appetite for his
food. So by the exercise of holy duties the spiritual appetite is
increased. 'Exercise yourself unto godliness' (1 Timothy 4:7). Many
have left off closet prayer. They hear the Word but seldom, and for
lack of exercise they have lost their appetite to religion.
Sauce: sauce whets and sharpens the appetite. There is a twofold
sauce which provokes holy appetite: first, the 'bitter herbs' of
repentance. He who tastes gall and vinegar in sin, hungers after the
body and blood of the Lord. Second, affliction. God often gives us
this sauce to sharpen our hunger after grace. 'Reuben found
mandrakes in the field' (Genesis 30:14). The mandrakes are a herb of
a very strong savor, and among other virtues they have, they are
chiefly medicinal for those who have weak and bad appetites.
Afflictions may be compared to these mandrakes, which sharpen
men's desires after that spiritual food which in time of prosperity
they began to loathe and nauseate. Poverty is the sauce which cures
the gluttony of plenty. In sickness people hunger more after
righteousness, than in health. 'The full soul loathes the honeycomb'
(Proverbs 27:7).
Christians, when glutted on the world, despise the rich cordials of the
gospel. I wish we did not slight those truths now, which would taste
sweet in a prison. How precious was a leaf of the Bible in Queen
Mary's days! The wise God sees it good sometimes to give us the
sharp sauce of affliction, to make us feed more hungrily upon the
bread of life. And so much for the first part of the text, 'Blessed are
those who hunger.
Spiritual hunger shall be satisfied
"Blessed are those who hunger and thirst for righteousness, for
they will be filled." Matthew 5:6
I proceed now to the second part of the text. A promise annexed.
'They shall be filled'. A Christian fighting with sin is not like one who
'beats the air' (1 Corinthians 9:26), and his hungering after
righteousness is not like one who sucks in only air, 'Blessed are those
who hunger, for they shall be filled.'
Those who hunger after righteousness shall be filled. God never bids
us to seek him 'in vain' (Isaiah 45:19). Here is a honeycomb dropping
into the mouths of the hungry—'they shall be filled'. 'He has filled the
hungry with good things' (Luke 1:53). 'He satisfies the longing soul'
(Psalm 107:9). God will not let us lose our longing. Here is the
excellency of righteousness above all other things. A man may
hunger after the world and not be filled. The world is fading, not
filling. Cast three worlds into the heart—yet the heart is not full. But
righteousness is a filling thing; nay, it so fills that it satisfies. A man
may be filled and not satisfied. A sinner may take his fill of sin—but
that is a sad filling. It is far from satisfaction. 'The backslider in heart
shall be filled with his own ways' (Proverbs 14:14). He shall have his
belly full of sin; he shall have enough of it—but this is not a filling to
satisfaction. This is such a filling that the damned in hell have! They
shall be full of the fury of the Lord!
But he who hungers after righteousness shall be satisfyingly filled.
'My people shall be satisfied with my goodness' (Jeremiah 31:14).
'My soul shall be satisfied as with marrow' (Psalm 63:5). Joseph first
opened the mouth of the sacks, and then filled them with grain and
put money in them (Genesis 42:25). So God first opens the mouth of
the soul with desire and then fills it with good things (Psalm 81:10).
For the illustration of this, consider these three things: that God can
fill the hungry soul; why he fills the hungry soul; how he fills the
hungry soul.
1. God can fill the hungry soul. He is called a fountain. 'With you
is the fountain of life' (Psalm 36:9). The cistern may be empty and
cannot fill us. Creatures are often 'broken cisterns' (Jeremiah 2:13).
But the fountain is filling. God is a fountain. If we bring the vessels of
our desires to this fountain, he is able to fill them. The fullness in
God is an infinite fullness. Though he fills us, and the angels which
have larger capacities to receive—yet he has never the less himself.
As the sun, though it shines, has never the less light. 'I perceive that
virtue is gone out of me' (Luke 8:46). Though God lets virtue go out
of him—yet he has never the less. The fullness of the creature is
limited. It arises just to such a degree and proportion; but God's
fullness is infinite; as it has its resplendence, so its abundance.' It has
neither bounds nor bottom!
It is a constant fullness. The fullness of the creature is a mutable
fullness; it ebbs and changes. 'I would like to have helped you—but
now my estate is low', says one. The blossoms of the fig-tree are soon
blown off. But God is a constant fullness. 'You are the same' (Psalm
102:27). God and his bounty, can never be exhausted. His fullness is
overflowing and ever-flowing. Then surely 'it is good to draw near to
God' (Psalm 73:28). It is good bringing our vessels to this springhead. It is a never-failing goodness.
2. WHY God fills the hungry soul. The reasons are:
[1] God will fill the hungry soul out of his tender
compassion. He knows that otherwise, 'the spirit would fail before
him and the soul which he has made' (Isaiah 57:16). If the hungry
man is not satisfied with food, he dies. God has more affections than
to allow a hungry soul to be famished. When the multitude had
nothing to eat, Christ was moved with compassion and he wrought a
miracle for their supply (Matthew 15:32). Much more will he
compassionate such as hunger and thirst after righteousness. When a
poor sinner sees himself almost starved in his sins (as the prodigal
among his husks) and begins to hunger after Christ, saying, 'there is
bread enough and to spare in my Father's house', God will then out
of his infinite compassion, bring forth the fatted calf and refresh his
soul with the delicacies and provisions of the gospel. Oh the melting
of God's affections to a hungry sinner! 'My heart is torn within me,
and my compassion overflows' (Hosea 11:8) We cannot see a poor
creature at the door ready to perish with hunger—but our affections
begin to be stirred, and we afford him some relief. And will the
Father of mercies let a poor soul that hungers after the blessings of
the gospel go away without an alms of free grace? No! he will not; he
cannot! Let the hungry sinner think thus, 'Though I am full of needs
—yet my God is full of affection!'
[2] God will fill the hungry that he may fulfill his Word.
'Blessed are you who hunger now: for you shall be filled' (Psalm
107:9; Jeremiah 31:14; Luke 6:21). 'I will pour water upon him who is
thirsty, I will pour my Spirit upon your seed . . .' (Isaiah 44:3). Has
the Lord spoken and shall it not come to pass? Promises are
obligatory. If God has passed a promise—he cannot go back on his
word. You who hunger after righteousness have God engaged for
you. He has (to speak with reverence) pawned his truth for you. As
'his compassions fail not' (Lamentations 3:22), so 'he will not allow
his faithfulness to fail' (Psalm 89:33). If the hungry soul should not
be filled—the promise would not be fulfilled.
[3] God will fill the hungry soul because he himself has
excited and stirred up this hunger. He plants holy desires in us,
and will not he satisfy those desires which he himself has wrought in
us? As in the case of prayer, when God prepares the heart to pray, he
prepares his ear to hear (Psalm 10:17); so in the case of spiritual
hunger, when God prepares the heart to hunger, he will prepare his
hand to fill. It is not rational to imagine that God should deny to
satisfy that hunger which he himself has caused. God does nothing in
vain. Should the Lord inflame the desire after righteousness and not
fill it, he might seem to do something in vain.
[4] God will fill the hungry because of those sweet relations
he stands unto them—they are his children. We cannot deny
our children when they are hungry. We will rather spare it from our
own selves (Luke 11:13). When he who is born of God shall come and
say, 'Father, I hunger, give me Christ! Father, I thirst, refresh me
with the living streams of your Spirit!' can God deny him? Does God
hear the raven when it cries, and will he not hear the righteous when
they cry? When the earth opens its mouth and thirsts, God satisfies it
(Psalm 65:9, 10). Does the Lord satisfy the thirsty earth with showers
and will he not satisfy the thirsty soul with grace?
[5] God will satisfy the hungry because the hungry soul is
most thankful for mercy. When the restless desire has been
drawn out after God, and God fills it, how thankful is a Christian!
The Lord loves to bestow his mercy where he may have most praise.
We delight to give to those who are thankful. Musicians love to play
where there is the best praise. God loves to bestow his mercies where
he may hear of them again. The hungry soul sets the crown of praise
upon the head of free grace! 'Whoever offers praise glorifies me'
(Psalm 50:23).
3. HOW God fills the hungry soul. There is threefold filling:
with grace; with peace; with bliss.
[1] God fills the hungry soul with GRACE. Grace is filling,
because it is suitable to the soul. Stephen was 'full of the Holy Spirit'
(Acts 7:55). This fullness of grace is in respect of parts, not of
degrees. There is something of every grace given, though not
perfection in any grace.
[2] God fills the hungry soul with PEACE. 'The God of hope fill
you with all joy and peace' (Romans 15:13). This flows from Christ.
Israel had honey out of the rock. This honey of peace comes out of
the rock, Christ. 'That in me you might have peace' (John 16:33). So
filling is this peace that it sets the soul a-longing after heaven. This
cluster of grapes quickens the appetite and pursuit after the full crop.
[3] God fills the hungry soul with BLISS. Glory is a filling
thing. 'When I awake I shall be satisfied with your image' (Psalm
17:15). When a Christian awakes out of the sleep of death—then he
shall be satisfied, having the glorious beams of God's image shining
upon him. Then shall the soul be filled to the brim! The glory of
heaven is so sweet, that the soul shall still thirst—yet so infinite that
it shall be filled. 'Those who drink of you, O Christ, being refreshed
with sweet torrents, shall continue to thirst—yet they shall continue
to be filled'.
What an encouragement is this to hunger after righteousness! Such
shall be filled. God charges us to fill the hungry (Isaiah 58:10). He
blames those who do not fill the hungry (Isaiah 32:6). And do we
think he will be slack in that which he blames us for not doing? Oh
come with hungerings after Christ and be assured of satisfaction!
God keeps open house for hungry sinners. He invites his guests and
bids them come without money (Isaiah 55:1, 2). God's nature
inclines him, and his promise obliges him—to fill the hungry.
Consider, why did Christ receive 'the Spirit without measure'? (John
3:34). It was not for himself. He was infinitely full before. But he was
filled with the holy unction for this end—that he might distill his
grace upon the hungry soul. Are you ignorant? Christ was filled with
wisdom that he might teach you. Are you polluted? Christ was filled
with grace that he might cleanse you. Shall not the soul then come to
Christ who was filled on purpose to fill the hungry? We love to knock
at a rich man's door. In our Father's house there is bread enough.
Come with desire—and you shall go away with comfort! You shall
have the virtues of Christ's blood, the influences of his Spirit, the
communications of his love!
There are two objections made against this.
The carnal man's objection. 'I have' (says he) 'hungered after
righteousness—yet am not filled.'
You say you hunger and are not satisfied? Perhaps God is not
satisfied with your hunger. You have 'opened your mouth wide'
(Psalm 81:10)—but have not 'opened your ear' (Psalm 49:4). When
God has called you to family prayer and mortification of sin, you
have, like the 'deaf adder', stopped your ear against God (Zechariah
7:11). No wonder then that you have not that comfortable filling as
you desire. Though you have opened your mouth—you have stopped
your ear. The child that will not hear his parent, is made to do
penance by fasting.
Perhaps you thirst as much after a temptation, as after
righteousness. At a sacrament you seem to be inflamed with desire
after Christ—but the next temptation that comes either to
drunkenness or lust—you imbibe the temptation. Satan but beckons
to you—and you come. You open faster to the tempter—than to
Christ! And do you wonder you are not filled with the fat things of
God's house?
Perhaps you hunger more after the world than after righteousness.
The young man in the gospel would have Christ—but the world lay
nearer to his heart, than Christ. Hypocrites pant more after the dust
of the earth (Amos 2:7) than the 'water of life'. Israel had no manna
while their dough lasted. Such as feed immoderately upon the dough
of earthly things, must not think to be filled with manna from
heaven. If your money is your God—never think to receive another
God in the sacrament.
The godly man's objection. I have had sincere desires after God—
but am not filled.
You may have a filling of grace—though not of comfort. If God does
not fill you with gladness—yet with goodness (Psalm 107:9). Look
into your heart and see the distillations of the Spirit. The dew may
fall—though the honeycomb does not drop.
Wait a while, and you shall be filled. The gospel is a spiritual
banquet. It feasts the soul with grace and comfort. None eat of this
banquet, but such as wait at the table. 'In this mountain shall the
Lord Almighty make unto all people a feast of fat things, a feast of
wines on the lees well refined. And it shall be said in that day, Lo,
this is our God, we have waited for him; we will be glad and rejoice in
his salvation' (Isaiah 25:6,9). Spiritual mercies are not only worth
desiring—but worth waiting for.
If God should not fill his people to satisfaction here on earth—yet
they shall be filled in heaven. The vessels of their desires shall be
filled as those water pots--'up to the brim!' (John 2:7)
|
|
|
|
Post by Admin on Apr 14, 2024 13:59:24 GMT -5
A Discourse of Mercifulness
"Blessed are the merciful, for they shall obtain mercy." Matthew 5:7
These verses, like the stairs of Solomon's temple, cause our ascent to
the holy of holies. We are now mounting up a step higher. 'Blessed
are the merciful.' There was never more need to preach of
mercifulness, than in these unmerciful times wherein we live. It is
reported in the life of Chrysostom that he preached much on this
subject of mercifulness, and for his much pressing Christians to
mercy, he was called of many, 'the alms-preacher, or 'the preacher
for mercy'. Our times need many Chrysostoms.
'Blessed are the merciful'. Mercy stands both in the van and back end
of the text. In the beginning of the text, it stands as a duty. In the
end of the text it stands as a reward. The Hebrew word for 'godly'
signifies 'merciful'. The more godly—the more merciful. The doctrine
I shall gather out of the words, which will comprehend and bring in
the whole, is this: That the merciful man is a blessed man.
Just so, there is a curse which hangs over the head of the unmerciful
man. 'When his case is called for judgment, let him be pronounced
guilty. Count his prayers as sins. Let his years be few; let his position
be given to someone else. May his children become fatherless, and
may his wife become a widow. May his children wander as beggars;
may they be evicted from their ruined homes. May creditors seize his
entire estate, and strangers take all he has earned. Let no one be kind
to him; let no one pity his fatherless children. May all his offspring
die.' (Psalm 109:6-9). Why, what is this crime? 'Because he refused
all kindness to others' (verse 16). See what a large vial full of the
plagues of God, is poured out upon the unmerciful man! So by the
rule of contraries, the blessings of the Almighty crown and
encompass the merciful man. 'The merciful man is a blessed man' (2
Samuel 22:26; Psalm 37:26; Psalm 41:1). For the illustrating this I
shall show, first, what is meant by mercifulness; second, the several
kinds of mercy.
1. What is meant by mercifulness? I answer, it is a melting
disposition whereby we lay to heart the miseries of others and are
ready on all occasions to be instrumental for their good.
How do mercy and love differ? In some things they agree, in
some things they differ, like waters that may have two different
spring-heads—but meet in the stream. Love and mercy differ thus:
love is more extensive. The diocese that love walks and visits in, is
larger. Mercy properly respects those who are miserable. Love is of a
larger consideration. Love is like a friend who visits those who are
well. Mercy is like a physician who visits only those who are sick.
Again, love acts more out of affection. Mercy acts out of a principle of
conscience. Mercy lends its hand to another. Love gives its heart to
another. Thus they differ—but love and mercy agree in this, they are
both ready to do good offices. Both of them have healing under their
wings.
Whence does mercy spring? Its spring-head rises higher than
nature. Mercy taken in its full latitude, proceeds from a work of grace
in the heart. Naturally we are far from being merciful. The sinner is a
bramble, not a fig tree yielding sweet fruit. It is the character and
sign of a natural man to be 'unmerciful' (Romans 1:31). 'They made
their hearts as hard as stone' (Zechariah 7:12). Their heart does not
melt in mercy. Before conversion the sinner is compared to a wolf for
his savageness (Matthew 7:15), to a lion for his fierceness (Isaiah
11:6), to a bee for his sting (Psalm 118:12), to an adder for his poison
(Psalm 140:3). By nature we do not send forth oil—but poison; not
the oil of mercifulness—but the poison of maliciousness.
Besides that inbred unmercifulness which is in us, there is something
infused too by Satan. 'The prince of the air works in men' (Ephesians
2:2). He is a fierce spirit, therefore called 'the Red Dragon'
(Revelation 12:3). And if he possesses men, then it is no wonder if
they are implacable and without mercy. What mercy can be expected
from hell? So that, if the heart is tuned into mercifulness, it is from
the change that grace has made (Colossians 3:12). When the sun
shines the ice melts. When the Sun of righteousness once shines with
beams of grace upon the soul, then it melts in mercy and tenderness.
You must first be a new man, before you can be a merciful man. You
cannot help a member of Christ, until you yourself are a member of
Christ.
2. The several kinds of mercy, or how many ways a man
may be said to be merciful. Mercy is a fountain which runs in
five streams. We must be merciful to the souls, names, estates,
offences, needs of others.
We must be merciful to the SOULS of others. This is a
spiritual alms. Indeed soul-mercy is the chief of mercies. The soul is
the most precious thing; it is a vessel of honor; it is a bud of eternity;
it is a sparkle lighted by the breath of God; it is a rich diamond set in
a ring of clay. The soul has the blood of God to redeem it, the image
of God to beautify it. It being therefore of so high a descent, sprung
from the Ancient of days, that mercy which is shown to the soul must
needs be the greatest. This soul-mercy to others, consists in four
things.
1. In pitying them. 'If I weep,' says Augustine, 'for that body from
which the soul is departed—how should I weep for that soul from
which God is departed!' Had we seen that man in the gospel cutting
himself with stones—it would have moved our pity (Mark 5:5). To see
a sinner stabbing himself and having his hands imbrued in his own
blood, should cause pity in our affections. Our eye should affect our
heart. God was angry with Edom because he 'cast off all pity (Amos
1:11).
2. Soul-mercy is in advising and exhorting sinners. Tell them
in what a sad condition they are, even 'in the gall of bitterness'. Show
them their danger. They tread upon the banks of the bottomless pit.
If death gives them a jog—they tumble in. And we must dip our
words in honey; use all the mildness we can: 'Gently teach those who
oppose the truth.' (2 Timothy 2:25). Fire melts; ointment mollifies.
Words of love may melt hard hearts into repentance. This is soulmercy. God made a law that, 'If you see the donkey of someone who
hates you struggling beneath a heavy load, do not walk by. Instead,
stop and offer to help.' (Exodus 23:5). Says Chrysostom, 'We should
help a donkey which is struggling beneath a heavy load; and shall we
not extend relief to those who are fallen under a worse burden of
sin?'
3. Soul-mercy is in reproving refractory sinners. That is a
cruel mercy—when we see men go on in sin and we let them alone.
And there is a merciful cruelty—when we are sharp against men's
sins and will not let them go to hell quietly. 'Do not hate your brother
in your heart. Rebuke your neighbor frankly so you will not share in
his guilt.' (Leviticus 19:17). Fond sentimentality is no better than
cruelty. 'Rebuke them sharply', cuttingly (Titus 1:13). The surgeon
cuts and lances the flesh—but it is in order to a cure. They are healing
wounds. So by cutting reproof when we lance men's consciences and
let out the blood of sin, we exercise spiritual surgery. This is showing
mercy. 'Rescue others by snatching them from the fire' (Jude 23). If a
man had fallen into the fire, though you did hurt him a little in
pulling him out, he would be thankful and take it as a kindness.
Some men, when we tell them of sin say, 'O, you are unloving!' No! it
is showing mercy. If a man's house were on fire, and another should
see it and not tell him of it for fear of waking him—would not this be
cruelty? When we see others sleeping in their sin, and the fire of
God's wrath ready to burn about to burn them up--and we are silent,
is not this to be accessory to their damnation?
4. Soul-mercy is in praying for others. Prayer is the remedy
used in a desperate case, and often it recovers the sick patient. 'The
effectual fervent prayer of a righteous man avails much' (James
5:16). As the remedy cures the sick body, so prayer cures the sin-sick
soul. There is a story of one who gave his soul to the devil, who was
saved through the prayers of Luther. When 'Eutychus was overcome
by sleep he fell down from the third story, and was picked up dead,
Paul fell on him', that is, he effectually prayed over him and he
prayed him alive (Acts 20:9-12). By sin the soul is fallen from a high
loft, namely, a state of innocence. Now fervent prayer oftentimes
fetches life into such a dead soul.
See what a blessed work the work of the ministry is! The preaching of
the Word is nothing but showing mercy to souls. This is a mighty and
glorious engine in the hand of the Lord Almighty for the beating
down of the devil's strongholds. The ministry of the Word not only
brings light with it—but eye-salve, anointing the eyes to see that
light. It is a sin-killing and soul-quickening ordinance. It is the
'power of God to salvation'. What enemies are they to their own
souls, who question the ministry! It is said that the people that live at
the equator, curse the sun and are glad when the sun sets, because of
its burning heat. Foolish sinners curse the sun-rising of the ministry
and are offended at the light of it—because it comes near their sins
and scorches their consciences, though in the end it saves their souls!
It reproves those who have no mercy to souls: evil magistrates; evil
ministers.
Evil magistrates who either 'take away the key of knowledge' (Luke
11:52), or give a toleration to wickedness, allowing men to sin by a
licence. The meaning of toleration is this, that if men will themselves
to hell—none shall stop them. Is not nature enough poisoned? Do not
men sin fast enough—but must have such political engines as serve
them up higher in wickedness? Must they have such favorable gales
from the breath of magistrates, as serve to carry them full sail to the
devil? This is far from soul-mercy. What a heavy reckoning will these
magistrates have in the day of the Lord!
Evil ministers are such as have no affections to the souls of their
people. They do not pity them or pray for them. They seek not their
souls—but only their money. They preach not for love—but filthy
lucre. Their care is more for tithes, than souls. How can they be
called spiritual fathers, who are without affections? These are
mercenaries, not ministers.
Such men feed not the souls of their people with solid truths. When
Christ sent out his apostles, he gave them their text, and told them
what they must preach, 'Preach, saying the kingdom of heaven is at
hand' (Matthew 10:7). 'Upon which place,' says Luther, 'the ministers
of Christ must preach things which pertain to the kingdom of God—
pardon of sin, sanctification, living by faith.' They are unmerciful
ministers who, instead of breaking the bread of life, fill their people's
heads with airy speculations and notions; who tickle the fancy—
rather than touch the conscience; and give precious souls music—
rather than food.
Some there are who darken knowledge with words, and preach as if
they were speaking in 'an unknown tongue'. Some ministers love to
soar aloft like the eagle and fly above their people's capacities,
endeavoring rather to be admired than understood. It is
unmercifulness to souls to preach so as not to be understood.
Ministers should be stars to give light, not clouds to obscure the
truth. Paul was learned—yet plain. Clearness and perspicuity is the
grace of speech. It is cruelty to souls when we go about to make easy
things hard. This many are guilty of in our age, who go into the pulpit
only to tie knots, and think it their glory to amuse the people. This
savors more of pride, than mercifulness.
Such there are, too, as see others going on in sin but do not tell them
of it. When men declare their sin as Sodom, it is the minister's duty
to 'lift up his voice like a trumpet and show the house of Jacob their
sin' (Isaiah 58:1). Zeal in the ministry is as proper as fire on the altar.
He who lets another sin and holds his peace, is a man-slayer. That
sentinel deserves death, who sees the enemy approaching, and gives
not warning (Ezekiel 3:20).
Some ministers poison souls with error. How dangerous is the
leprosy of the head! A frenzy is worse than a fever. What shall we say
to such ministers as give poison to their people in a golden cup? Are
not these unmerciful? Others there are (unworthy the name of
ministers), itineraries, the devil's ambassadors, who ride up and
down, and with Satan compass the earth to deceive and devour
souls! It would pity one's heart to see poor unstable creatures misled
by crude and illiterate men, who diet the people with blasphemy and
nonsense, and make them fitter for bedlam than the New Jerusalem.
All these are unmerciful to souls.
Let me beseech all who fear God to show soul-mercy. Strengthen the
weak; reduce the wandering; raise up those who are fallen. 'He which
converts the sinner from the error of his way shall save a soul from
death' (James 5:20).
We must be merciful to the NAMES of others. A good name is
one of the greatest blessings upon earth. No chain of pearl so adorns,
as this. This being so, we ought to be very merciful to the reputations
of others. They are to be accounted in a high degree unmerciful, who
make no conscience of taking away the good names of their brethren.
Their throats are open sepulchers, to bury the fame and renown of
men (Romans 3:13). It is a great cruelty to murder a man in his
name. 'The keepers of the walls took away my veil from me'
(Canticles 5:7). Some expositors interpret it of her honor and fame
which covered her, as a beautiful veil. The ground of this
unmercifulness to names is:
1. Pride. Pride is such a thing as cannot endure to be out-shined.
Pride cannot endure to see itself exceeded in abilities and eminency;
therefore it will behead another in his good name—that he may
appear something lower. The proud man will be pulling down of
others in their reputation, and so by their eclipse—he thinks he shall
shine the brighter. The breath of a proud man causes a blast or
mildew, upon the reputations of others.
2. Envy (1 Peter 2:1). An envious man maligns the dignity of
another, therefore seeks to harm him in his name. Piety teaches us to
rejoice in the esteem and fame of others. 'I thank my God for you all,
that your faith is spoken of throughout the whole world' (Romans
1:8). Envy, consulting with the devil, fetches fire from hell to blow up
the good name of another.
In how many ways may we be unmerciful to the names of
others? Diverse ways.
First, by slander, a sin forbidden. 'You shall not raise a false
report' (Exodus 23:1). Eminency is commonly blasted by slander.
'They sharpen their tongues like swords and aim their words like
deadly arrows' (Psalm 64:3). The tongue of a slanderer shoots out
words to wound the fame of another and make it bleed to death. The
saints of God in all ages have met with unmerciful men who have
fathered things upon them, which they have not been guilty of.
Surius, the Jesuit, reported of Luther that he learned his divinity of
the Devil and that he died drunk; but Melanchthon, who wrote his
life, affirms that he died in a most pious holy manner and made a
most excellent prayer before his death. It was David's complaint,
'They laid to my charge things which I knew not' (Psalm 35:11).
The Greek word for 'devil' signifies slanderer (1 Timothy 3:11). 'Not
slanderers'—in the Greek it is 'not devils'. Some think that it is no
great maker to defame and traduce another—but know, this is to act
the part of a devil. O how many unmerciful men are there, who
indeed pass for Christians—but play the devil in venting their lies
and calumnies! Wicked men in Scripture are called 'dogs' (Psalm
22:16). Slanderers are not like those dogs which licked Lazarus' sores
to heal them—but like the dogs which ate Jezebel. They rend and tear
the precious names of men. Valentinian the Emperor decreed that he
who was openly convicted of this crime of slander should die for it.
Second, we are unmerciful to the names of others when we
receive a slander, and then report what we hear. 'You shall
not go up and down as a talebearer among your people' (Leviticus
19:16). A good man is one who 'has no slander on his tongue, who
does his neighbor no wrong and casts no slur on his fellowman'
(Psalm 15:3). We must not only not raise a false report—but not take
it up. To divulge a report before we speak with the party and know
the truth of it, is unmercifulness and sin. The same word in the
Hebrew, 'to raise a slander', signifies to receive it (Exodus 23:1). The
receiver is even as bad as the thief. It is well if none of us have (in
this sense) received stolen goods. When others have stolen away the
good names of their brethren, have not we received these stolen
goods? There would not be so many to broach false rumors—but that
they see this liquor pleases other men's taste.
Third, we deal unmercifully with the names of others when
we diminish from their just worth and dignity; when we
make more of their infirmities and less of their virtues.
'Speak not evil one of another' (James 4:11). I have read a story of
one, Idor, that he was never heard to speak evil of any man.
Augustine could not endure that any should eclipse and lessen the
fame of others, therefore he wrote those two verses upon his table:
"Whoever loves another's name to blast,
This table's not for him; so let him fast."
Wicked men are still paring off the credit of their neighbors, and they
make thick parings. They pare off all that is good. Nothing is left but
the core, something which may tend to their disparagement.
Unmerciful men know how to boil a quart to a pint. They have a
devilish art so to extenuate and lessen the merit of others, that it is
even boiled away to nothing. Some, though they have not the power
of creation—yet they have the power of annihilation. They can sooner
annihilate the good which is in others, than imitate it.
Fourth, we are unmerciful to the names of others when we
know them to be calumniated yet do not vindicate them. A
man may sometimes as well wrong another by silence, as slander. He
who is merciful to his brother is an advocate to plead in his behalf
when he is injuriously traduced. When the apostles, who were filled
with the wine of the Spirit, were charged with drunkenness, Peter
vindicated them openly (Acts 2:15). A merciful man will take the
dead fly out of the box of ointment.
Fifth, they are in a high degree unmerciful to the names of
others who bear false witness against them (Psalm 27:12).
'Put not your hand with the wicked to be a false witness' (Exodus
23:1). 'Putting the hand' is taking an oath falsely, as when a man puts
his hand upon the book and swears to a lie. This 'false-witness' is a
two-edged sword. The party forsworn wounds another's name and
his own soul. A false witness is compared to a maul or hammer
(Proverbs 25:18). It is true in this sense, because he is hardened in
impudence he blushes at nothing and in unmercifulness. There is no
softness in a maul or hammer, nor is there any mercy to be found in
a false witness. In all these ways men are unmerciful to the names of
others.
Let me persuade all Christians, as they make conscience of religion,
so to show mercy to the names of others. Be very watchful and tender
of men's good name.
Consider what a sin it is to defame any man. 'Laying aside all envy
and evil speakings' (Titus 3:2; 1. Peter 2:1). Envy and evil speaking
are put together: 'laying aside', 'putting away', as a man would put
away a thing from him with indignation; as Paul shook off the viper
(Acts 28:5).
Consider also the injuriousness of it. You, who take away the good
name of another, wound him in that which is most dear to him.
Better take away a man's life—than his good name. By eclipsing his
name, you bury him alive. It is an irreparable injury; something will
remain. A wound in the name is like a flaw in a diamond, which will
never die out. No physician can heal the wounds of the tongue!
God will require it at men's hands. If idle words must be accountable
for, shall not reproachful slanders? God will make inquisition one
day as well for names, as for blood. Let all this persuade to caution
and circumspection. You would be opposed to steal the goods of
others. A man's name is of more worth, and he who takes away the
good name of another sins more than if he had taken the the wares
out of his shop!
Especially take heed of wounding the names of the godly. God has set
a crown of honor on their head, and will you take it off? 'Why then
were you not afraid to speak against my servant Moses?' (Numbers
12:8). To defame the saints is no less than the defaming God himself,
they having his picture drawn upon them and being members of
Christ. Oh think how ill Christ will take this at your hand in the day
of reckoning! It was under the old law a sin to violate a virgin, and
what is it to calumniate Christ's spouse? Are the names of the saints
written in heaven, and will you blot them out upon earth? Be
merciful to the names of others.
Be merciful to the ESTATES of others. If a man is your debtor
and providence has frowned upon him, so that he has not the means
to pay, do not crush him when he is sinking—but remit something of
the rigor of the law. 'Blessed are the merciful'. The wicked are
compared to beasts of prey, which live upon rapine and robbery.
They do not care what harm they do. 'Their mouths are full of
cursing, lies, and threats. Trouble and evil are on the tips of their
tongues. They lurk in dark alleys, murdering the innocent who pass
by. They are always searching for some helpless victim. Like lions
they crouch silently, waiting to pounce on the helpless. Like hunters
they capture their victims and drag them away in nets.' (Psalm 10:7-
9).
It is not justice but cruelty, when others lie at our mercy, to be like
that hardhearted creditor in the gospel who took his debtor by the
throat saying, 'Pay me what you owe!' (Matthew 18:28). God made a
law, 'No man shall take the nether or the upper millstone, for the
owner uses it to make a living' (Deuteronomy 24:6). If a man had
lent another money, he must not take both his millstones for a pawn.
He must show mercy and leave the man something to get a livelihood
with. We should in this imitate God who in the midst of anger
remembers mercy. God does not take the extremity of the law upon
us—but when we have nothing to pay, if we confess the debt, he
freely forgives (Proverbs 28:13; Matthew 18:27).
Not but that we may justly seek what is our own—but if others are
brought low and plead for mercy, we ought in conscience to remit
something of the debt. 'Blessed are the merciful.'
We must be merciful to the OFFENCES of others. Be ready to
show mercy to those who have injured you. Thus Stephen the protomartyr, 'He kneeled down and cried with a loud voice, Lord, lay not
this sin to their charge' (Acts 7:60). When he prayed for himself he
stood—but when he came to pray for his enemies, he kneeled down,
to show, says Bernard, his earnestness in prayer and how greatly he
desired that God would forgive them. This is a rare kind of mercy. 'It
is a man's glory to pass over a transgression' (Proverbs 19:11). Mercy
in forgiving injuries, as it is the touchstone, so the crown of
Christianity. Cranmer was of a merciful disposition. If any who had
wronged him came to ask a favor from him, he would do all that lay
in his power for him, insomuch that it grew to a proverb: 'Do
Cranmer an injury and he will be your friend as long as he lives.' To
'overcome evil with good', and answer malice with mercy is truly
heroic, and renders piety glorious in the eyes of all. But I leave this
and proceed.
We must be merciful to the NEEDS of others. This the text
chiefly intends. A good man does not, like the snake, twist within
himself. His motion is direct, not circular. He is ever merciful and
lends (Psalm 37:26). This merciful charity to the needs of others
stands in three things.
1. A JUDICIOUS consideration. 'Blessed is he who considers the
poor' (Psalm 41:1); and you must consider these things.
It might have been your own case. You yourselves might have
stood in need of another's charity—and then how welcome and
refreshing would those streams have been to you!
Consider how sad a condition poverty is. Though Chrysostom
calls poverty the highway to heaven—yet he who walks this road will
go weeping there. Consider the poor; behold their tears, their sighs,
their dying groans. Look upon the deep furrows made in their faces,
and consider if there is not reason why you should scatter your seed
of mercy in these furrows. 'For a cloak he has a tattered vesture, for a
couch a stone.' 'You have fed us with sorrow and made us drink tears
by the bucketful' (Psalm 80:5). Like Jacob, in a windy night he has
the clouds for his canopy and a stone for his pillow.
Nay further, consider that oftentimes poverty becomes not
only a cross—but a snare. It exposes to much evil, which made
Agur pray, 'Give me not poverty' (Proverbs 30:8). Need puts men
upon sinful courses. The poor will venture their souls for money,
which is like throwing diamonds into the sea. If the rich would wisely
consider this, their alms might prevent much sin.
Consider why the wise God has allowed an inequality in the
world. It is for this very reason—because he would have mercy
exercised. If all were rich, there were no need of alms, nor could the
merciful man have been so well known. If he who traveled to Jericho
had not been wounded and left half dead, the good Samaritan who
poured oil and wine into his wounds had not been known.
Consider how quickly the balance of providence may turn.
We ourselves may be brought to poverty and then it will be no small
comfort to us, that we relieved others while we were in a capacity to
do it. 'Give a portion to seven or even to eight, for you don’t know
what disaster may happen on earth' (Ecclesiastes 11:2). We cannot
promise ourselves always halcyon days. God alone knows how soon
many of us may change our pasture. The cup which now runs over
with wine—may soon be filled with the waters of Marah. 'I went out
full—and the Lord has brought me home again empty' (Ruth 1:21).
How many have we seen invested with great possessions, who have
suddenly brought their manor to a morsel?
So that it is wisdom to consider the needs of others. Remember how
soon the scene may alter. We may be put in the poor's dress and, if
adversity comes, it will be no trouble of mind to us, to think that
while we had an estate we laid it out upon Christ's indigent members.
This is the first thing in mercifulness, a judicious consideration
2. A TENDER commiseration. 'If you draw out your soul to the
hungry' (Isaiah 58:10). Bounty begins in pity. Christ first 'had
compassion on the multitude'. Then he wrought a miracle to feed
them (Matthew 15:32). Charity which lacks compassion, is brutish.
The brute creatures can relieve us in many ways—but cannot pity us.
It is a kind of cruelty (says Quintilian) to feed one in need—and not
to sympathize with him. True religion begets tenderness. As it melts
the heart in tears of contrition towards God, so in affections of
compassion towards others. 'My heart shall sound as a harp' (Isaiah
16:11). Likewise, when our hearts of pity sound, then our alms make
sweet music in the ears of God.
3. Mercifulness consists in a LIBERAL contribution. 'If there
is a poor man within your gates, you shall open your hand wide unto
him' (Deuteronomy 15:7, 8). The Hebrew word to 'disperse' (Psalm
112:9) signifies 'a largeness of bounty'. It must be like water, which
overflows the banks. 'Not a meager dispersing of a mere trifle'. If
God has enriched men with estates and made 'his candle (as Job
says) to shine upon their tabernacle', they must not encircle and
engross all to themselves, but be as the moon which, having received
its light from the sun, lets it shine to the world. The ancients made oil
to be the emblem of charity. The golden oil of mercy must, like
Aaron's oil, run down upon the poor which are the lower skirts of the
garment. This liberal disbursement to the needs and necessities of
others—God commands, and grace compels.
God Commands. There is an express statute law, 'If one of your
countrymen becomes poor and is unable to support himself among
you, help him' (Leviticus 25:35). The Hebrew word is 'strengthen
him'; put under him a silver crutch when he is falling. It is worth our
observation what great care God took of the poor, besides what was
given them privately. God made many laws for the public and visible
relief of the poor. 'The seventh year you shall let the land rest and lie
still, that the poor of the people may eat' (Exodus 23:11). God's
intention in his law was that the poor should be liberally provided
for. They might freely eat of anything which grew of itself this
seventh year, whether of herbs, vines or olive trees. If it be asked how
the poor could live only on these fruits, there being (as it is probable)
no grain growing then, for answer Cajetan is of opinion that they
lived by selling these fruits and, so converting them into money, lived
upon the price of the fruits.
There is another law made: 'And when you reap the harvest of your
land, you shall not wholly reap the corners of your field, neither shall
you gather the gleanings of your harvest' (Leviticus 19:9). See how
God indulged the poor. Some corners of the field were for the poor's
sake to be left uncut, and when the owners reaped they must not go
too near the earth with their sickle. The Vulgate Latin reads it, 'You
shall not shear to the very ground'. Something like an after-crop
must be left. 'The shorter ears of corn and such as lay bending to the
ground, were to be reserved for the poor,' says Tostatus.
And God made another law in favor of the poor. 'At the end of every
third year bring the tithe of all your crops and store it in the nearest
town. Give it to the Levites, who have no inheritance among you, as
well as to the foreigners living among you, the orphans, and the
widows in your towns, so they can eat and be satisfied. Then the Lord
your God will bless you in all your work.' (Deuteronomy 14:28, 29).
The Hebrews write that every third year, besides the first tithe given
to Levi which was called the perpetual tithe (Numbers 18:21), the
Jews set apart another tithe of their increase for the use of the
widows and orphans, and that was called 'the tithe of the poor'.
Besides, at the Jews' solemn festivals, the poor were to have a share
(Deuteronomy 16:11).
And as relieving the needy was commanded under the law, so it
stands in force under the gospel. 'Command those who are rich in
this present world, to do good, to be rich in good deeds, and to be
generous and willing to share.' (1 Timothy 6:17, 18). It is not only a
counsel but a command, and non-attendance to it runs men into a
gospel offense. Thus we have seen the mind of God in this particular
of charity. Let all good Christians comment upon it in their practice.
What benefit is there of gold—while it is locked up in the mine? And
what is it the better to have a great estate—if it is so hoarded up as
never to see the light?
As God commands, so grace compels to works of mercy and
beneficence. 'The love of Christ constrains' (2 Corinthians 5:14).
Grace comes with majesty upon the heart. Grace does not lie as a
sleepy habit in the soul—but will put forth itself in vigorous and
glorious actings. Grace can no more be concealed, than fire. Like new
wine it will have vent. Grace does not lie in the heart as a stone in the
earth—but as seed in the earth. It will spring up into good works.
The Church of Rome lays upon us this aspersion—that we are against
good works. Indeed we plead not for the merit of them—but we are
for the use of them. 'Our people must also learn to devote themselves
to good works' (Titus 3:14). We preach that they are needful both as
they are enforced by the precept, and as they are needful for the
general good of men. We read that the angels had wings, and hands
under their wings (Ezekiel 1:8). It may be emblematic of this truth.
Christians must not only have the wings of faith to fly—but hands
under their wings to work the works of mercy.
'This saying is trustworthy. I want you to insist on these things, so
that those who have believed God might be careful to devote
themselves to good works.' (Titus 3:8). The lamp of faith must be
filled with the oil of charity. Faith alone justifies—but justifying faith
is not alone. You may as well separate weight from lead, or heat from
fire, as works from faith. Good works, though they are not the causes
of salvation—yet they are evidences of salvation. Though they are not
the foundation—yet they are the superstructure. Faith must not be
built upon works—but works must be built upon faith. 'You are
married to Christ—that we should bring forth fruit unto God'
(Romans 7:4). Faith is the grace which marries Christ, and good
works are the children which faith bears. For the vindication of the
doctrine of our Church, and in honor of good works, I shall lay down
four aphorisms.
1. Works are distinct from faith. It is vain to imagine that works are
included in faith, as the diamond is enclosed in the ring. No! they are
distinct, as the sap in the vine is different from the clusters of fruit
which grow upon it.
2. Works are the touchstone of faith. 'Show me your faith by your
works' (James 2:18). Works are faith's letters of credence to show.
'If,' says Bernard, 'you see a man full of good works, then by the rule
of charity you are not to doubt of his faith.' We judge the health of
the body by the pulse where the blood stirs and operates. O
Christian, judge of the health of your faith by the pulse of mercy and
charitableness. It is with faith as with a deed in law. To make a deed
valid, there are three things requisite—the writing, the seal, the
witnesses. So for the trial and confirmation of faith there must be
these three things the writing, the Word of God; the seal, the Spirit of
God; the witnesses, good works. Bring your faith to this Scripture
touchstone. Faith justifies works; works testify faith.
3. Works honor faith. These fruits adorn the 'trees of righteousness'.
'Let the liberality of your hand' (says Clemens Alexandrinus) 'be the
ornament of your faith, and wear it as a holy bracelet about your
wrists.' 'I served as eyes for the blind and feet for the lame. I was a
father to the poor' (Job 29:14-15). While Job was the poor's
benefactor and advocate, this was the ensign of his honor; it clothed
him as a robe and crowned him as a diadem. This is that which takes
off the odium and obloquy—and makes others speak well of piety—
when they see good works as handmaids waiting upon this queen—
faith.
4. Good works are in some sense more excellent than faith; in two
respects:
Because they are of a more noble diffusive nature. Though faith is
more needful for ourselves—yet good works are more beneficial to
others. Faith is a receptive grace. It is all for self-interest. It moves
within its own sphere. Works are for the good of others, and it is a
more blessed thing to give, than to receive.
Good works are more visible and conspicuous than faith. Faith is a
more hidden grace. It may lie hidden in the heart and not be seen—
but when works are joined with it, now it shines forth in its native
beauty. Though a garden is ever so decked with flowers—yet they are
not seen until the light comes. So the heart of a Christian may be
enriched with faith—but it is like a flower in the night. It is not seen
until works come. When this light shines before men, then faith
appears in its orient colors.
If this be the effigy of a good man, that he is of a merciful disposition,
then it sharply reproves those who are far from this temper. Their
hearts are like the scales of the Leviathan, 'shut up together as with a
close seal' (Job 41:15). They move only within their own circle—but
do not help the necessities of others. They have a flourishing estate—
but they have a withered hand and cannot stretch it out to good uses.
They have all as for themselves, not for Christ. These are akin to the
churl Nabal. 'Shall I take my bread and my water and give it unto
men, whom I know not whence they come?' (1 Samuel 25:11). It was
said of the emperor Pertinax, that he had a large empire—but a
narrow scanty heart.
There was a temple at Athens which was called the Temple of Mercy.
It was dedicated to charitable uses; and it was the greatest reproach
to upbraid one with this—that he had never been in the Temple of
Mercy. It is the greatest disgrace to a Christian to be unmerciful.
Covetous men, while they enrich themselves, debase themselves,
setting up a monopoly and committing idolatry with Mammon. In
the time of pestilence, it is sad to have your houses shut up—but it is
worse to have your hearts shut up. How miserable it is—to have
a sea of sin and not a drop of mercy! Covetous hearts, like the
Leviathan, are 'firm as a stone' (Job 41:24). One may as well extract
oil out of a flint, as the golden oil of charity out of their flinty hearts.
They say that coldness of the heart, is a presage of death. When
men's affections to works of mercy are frozen, this coldness of heart
is ominous and sadly portends that they are dead in sin! We read in
the law that the shellfish was accounted unclean. This might
probably be one reason, because its meat was enclosed in the shell
and it was hard to get to. They are to be reckoned among the unclean
who enclose all their estate within the shell of their own cabinet and
will not let others be the better for it. How many have lost their souls
—by being so selfish!
There are some who perhaps will give the poor good words—and that
is all. 'Suppose a brother or sister is without clothes and daily food. If
one of you says to him, "Go, I wish you well; keep warm and well
fed," but does nothing about his physical needs, what good is it?'
(James 2:15). Good words are but a cold kind of charity. The poor
cannot live upon this air. Let your words be as smooth as oil, they
will not heal the wounded. Let them drop as the honeycomb, they
will not feed the hungry. 'Though I speak with the tongues of angels
and have not charity, I would only be making meaningless noise like
a loud gong or a clanging cymbal' (1 Corinthians 13:1). It is better to
be charitable as a saint—than eloquent as an angel. Such as are cruel
to the poor, let me tell you—you unchristian yourselves!
Unmercifulness is the sin of the heathen (Romans 1:31). When you
put off the affections of mercy—you put off the badge of Christianity.
Ambrose says that when we do not relieve one whom we see ready to
perish with hunger, we are guilty of his death. If this rule holds true,
there are more guilty of the breach of the sixth commandment than
we are aware of.
James speaks a sad word: 'For he shall have judgment without mercy
—who has showed no mercy' (James 2:13). How do they think to find
mercy from Christ, who never showed mercy to Christ in his
members? Dives denied Lazarus a crumb of bread—and Dives was
denied a drop of water. At the last day behold the sinner's
indictment, 'I was hungry, and you didn't feed me. I was thirsty, and
you didn't give me anything to drink. I was a stranger, and you didn't
invite me into your home. I was naked, and you gave me no clothing.
I was sick and in prison, and you didn't visit me.' (Matthew 25:42).
Christ does not say, 'You took away my food'—but 'You didn't feed
me; you did not feed my members'. Then follows the sentence,
'Depart from Me, you who are cursed, into the eternal fire prepared
for the Devil and his angels!' When Christ's poor come to your doors
and you bid them depart from you, the time may come when you
shall knock at heaven's gate, and Christ will say, 'Depart from Me,
you who are cursed, into the eternal fire prepared for the Devil and
his angels!'
In short, covetousness is a foolish sin. God gave the rich man in
the gospel that appellation, 'You fool!' (Luke 12:20). The covetous
man does not enjoy what he possesses. He embitters his own life. He
troubles himself with care either how to get, or how to increase, or
how to secure an estate. And what is the result? Often as a just
reward of sordid penuriousness, God blasts and withers him in his
outward estate. That saying of Gregory Nazianzen is to be seriously
weighed: 'God many times lets the thief take away, and the moth
consume—that which is unmercifully withheld from the poor.'
|
|
|
|
Post by Admin on Apr 14, 2024 13:59:59 GMT -5
Before I leave this matter, I am sorry that any who profess
Christianity should be impeached as guilty of this sin of covetousness
and unmercifulness. Sure I am that God's elect put on 'heartfelt
compassion' (Colossians 3:12). I tell you, that devout misers are the
reproach of Christianity. They are blemishes and spots in the face of
true religion. They report that in India there is a creature having four
feet and wings, and a bill like an eagle. It is hard whether to rank him
among the beasts or the birds. So I may say of penurious professors
—they have the wings of profession by which they seem to fly to
heaven—but the feet of beasts, walking on earth and even licking the
dust! It is hard where to rank these, whether among the godly or the
wicked. Oh take heed that, seeing your religion will not destroy your
covetousness, at last your covetousness does not destroy your
religion! One tells a story of the hedgehog which came to the cony burrows
in stormy weather and desired harbor, promising that he
would be a quiet guest—but when once he had gotten entertainment,
he set up his prickles and never left until he had thrust the poor
conies out of their burrows. So covetousness, though it has many fair
pleas to insinuate and wind itself into the heart—yet as soon as you
have let it in, this thorn will never leave pricking until it has choked
all good beginnings and thrust all piety out of your hearts.
I proceed next to the exhortation to beseech all Christians to put on
'heartfelt compassion'. Be ready to relieve the miseries and
necessities of others. Ambrose calls charity, the sum of Christianity,
and the apostle makes it the very definition of true religion. 'Pure
and undefiled religion before our God and Father is this: to look after
orphans and widows in their distress' (James 1:27).
The Hebrew word for 'poor' signifies 'one who is empty' or 'drawn
dry'. So the poor are exhausted of their strength, beauty, substance;
like ponds they are dried up. Therefore let them be filled again with
the silver streams of charity. The poor are as it were in the grave. The
comfort of their life is buried. Oh Christians, help with your merciful
hands to raise them out of the sepulcher! God 'sends his springs into
the valleys' (Psalm 104:10). Let the springs of your liberality run
among the valleys of poverty. Your sweetest and most gracious
influence should fall upon the the needy. What is all your seeming
devotion, without bounty and mercifulness? 'I have known many,'
says Basil, 'pray and fast—but will not relieve those who are in
distress. They are for a zeal which will put them to no expense. What
are they the better for all their seeming virtue?'
We read that the incense was to be laid upon the fire (Leviticus
16:13). The flame of devotion must be perfumed with the incense of
charity. Aaron was to have a bell and a pomegranate. The
pomegranate, as some of the learned observe, was a symbol of good
works. 'They lack the pomegranate' (says Gregory Nazianzen) 'who
have no good works.' The wise men not only bowed the knee to
Christ—but presented him with gold, myrrh and frankincense
(Matthew 2:11). Pretenses of zeal are insufficient. We must not only
worship Christ—but bestow something upon his members. This is to
present Christ with gold and frankincense. Isaac would not bless
Jacob by the voice—but he feels his hands, and supposing them to be
Esau's hands, he blessed him. God will not bless men by their voice,
their loud prayers, their devout discourses—but if he feels Esau's
hands, if their hands have wrought good works, then he blesses
them.
Let me exhort you therefore to deeds of mercy. Let your fingers drop
with the myrrh of liberality. Sow your golden seed. Remember that
excellent saying of Augustine, 'Give those things to the poor which
you cannot keep—that you may receive those things which you
cannot lose.' There are many occasions of exercising your
mercifulness. Hear the orphans' cry; pity the widows' tears. Some
need employment. It would do well to set their wheel a-going. Others
are to old or sick to work—be as eyes to the blind and feet to the
lame. In some cases whole families are sinking—if some merciful
hand does not help to shore them up! Before I press arguments to
liberality and munificence, there are THREE OBJECTIONS which
lie in the way, which I shall endeavor to remove:
1. We may give and so in time come ourselves to need. Let
Basil answer this. 'Wells, which have their water drawn, spring ever
more freely.' 'The liberal soul shall be made fat' (Proverbs 11:25).
There is nothing lost by relieving the needy. An estate may be
imparted—yet not impaired. The flowers yield honey to the bee—yet
do not hurt their own fruit. When the candle of prosperity shines
upon us, we may light our neighbor who is in the dark, and have
never the less light ourselves. Whatever is disbursed to pious uses,
God brings it back to us some other way. As the loaves in breaking
multiplied—or as the widow's oil increased by pouring out (1 Kings
17:10).
2. I cannot do so much as others—erect churches, build
hospitals, augment libraries, maintain scholars at the university.
If you cannot do so much—yet do something. Let there be much
goodwill, though there is not much wealth to go with it. The widow's
two mites cast into the treasury were accepted (Luke 21:14). God (as
Chrysostom observes) looked not at the smallest of her gift—but at
the largeness of her heart. In the law, he who could not bring a lamb
for an offering, if he brought but two turtledoves, it sufficed. We read
that the people brought 'gold and silver, and goats' hair, to the
building of the tabernacle' (Exodus 35:22-24); on which place (says
Origen), 'I desire, Lord, to bring something to the building of your
temple, if not gold to make the mercy-seat, if not silk to make the
curtains—yet a little goats' hair, that I may not be found in the
number of those who have brought nothing to your temple'.
3. But I do not have anything to bestow upon the
necessities of others. Have you anything to bestow upon your
lusts? Have you money to feed your pride, your Epicurianism? And
can you find nothing to relieve the poor members of Christ?
Admit this excuse to be real, that you do not have such an estate; yet
you may do something wherein you may express your mercy to the
poor. You may sympathize with them, pray for them, speak a word
of comfort to them. 'Speak you comfortably to Jerusalem' (Isaiah
40:2). If you can give them no gold, you may speak a word in season
which may be as 'apples of gold in pictures of silver'. Nay more, you
may be helpful to the poor in stirring up others who have estates to
relieve them. As it is with the wind, if a man be hungry the wind will
not fill him—but it can blow the sails of the mill and make it grind
grain for the use of man. So though you do not have an estate
yourself to help him who is in need—yet you may stir up others to
help him. You may blow the sails of their compassion, causing them
to show mercy, and so you may help your brother by a proxy.
Having answered these objections let me now pursue the
EXHORTATION to mercifulness. I shall lay down several
arguments which I desire may be weighed in the balance of reason
and conscience.
1. To be diffusively good is the great end of our creation.
'Created in Christ Jesus unto good works' (Ephesians 2:10). Every
creature answers the end of its creation. The star shines, the bird
sings, the plant bears fruit; the end of life is service. He who does not
answer his end in respect of usefulness, cannot enjoy his end in
respect of happiness. Many have been long in the world—but have
not lived. They have done no good: 'a useless weight of earth'. A
useless person serves for nothing but to 'cumber the ground'. And
because he is barren in figs—he shall be fruitful in curses (Hebrews6:8).
2. By mercifulness we resemble God who is a God of mercy.
He is said to 'delight in mercy' (Micah 7:18). 'His tender mercies are
over all his works, (Psalm 145:9). He gives good for evil, like the
clouds which receive ill vapors from us—but return them to us again
in sweet showers. There is not a creature which lives, but tastes of
the mercies of God. Every bird sings hymns of praise to God for his
bounty—but men and angels in a more particular manner taste the
cream and quintessence of God's mercies.
What temporal mercies have you received! Every time you draw your
breath you suck in mercy. Every bit of bread you eat, the hand of
mercy carves it to you. You never drink but in a golden cup of mercy.
What spiritual mercies has God enriched some of you with!
Pardoning, adopting, saving mercy! The picture of God's mercy can
never be drawn to the full. You cannot take the breadth of his mercy,
for it is infinite, nor the height of it, for it 'reaches above the clouds',
nor the length of it, for it is 'from everlasting to everlasting' (Psalm
103:17). The works of mercy are the glory of the Godhead. Moses
prays, 'Lord, show me your glory' (Exodus 33:18). Says God, 'I will
make all my goodness to pass before you' (verse 19). God accounts
himself most glorious in the shining robes of his mercy. Now by
works of mercy we resemble the God of mercy. We are bid to draw
our lines according to this copy. 'Be you merciful—as your Father
also is merciful' (Luke 6:36).
3. Alms are a sacrifice to God. 'Do good and to share with
others, for with such sacrifices God is pleased' (Hebrews 13:16).
When you are distributing to the poor—it is as if you were praying, as
if you were worshiping God. There are two sorts of sacrifices;
expiatory—the sacrifice of Christ's blood; and thanksgiving—the
sacrifice of alms. This (says holy Greenham) is more acceptable to
God than any other sacrifice. The angel said to Cornelius, Your acts
of charity have come up as a memorial offering before God' (Acts
10:4). The backs of the poor, are the altar on which this sacrifice is to
be offered.
4. We ourselves live upon alms. Other creatures liberally
contribute to our necessities. The sun does not have its light for itself
but for us; it enriches us with its golden beams. The earth brings us a
fruitful crop, and to show how joyful a mother she is in bringing
forth, the psalmist says 'The meadows are clothed with flocks of
sheep, and the valleys are carpeted with grain. They all shout and
sing for joy!' (Psalm 65:13). One creature gives us wool, another oil,
another silk. We are glad to go a-begging to the creation. Shall every
creature be for the good of man—and man only be for himself? How
absurd and irrational is this!
5. We are to extend our liberality by virtue of a
membership. 'I want you to share your food with the hungry and to
welcome poor wanderers into your homes. Give clothes to those who
need them, and do not hide from relatives who need your help.'
(Isaiah 50:7). The poor are 'of the same clay'. The members by a law
of equity and sympathy contribute one to another. The eye conveys
light to the body, the heart blood, the head spirits. That is a dead
member in the body which does not communicate to the rest. Thus it
is in the body politic. Let no man think it is too far below him to
mind the needs and necessities of others. That hand should be cut
off, which disdains to pluck a thorn out of the foot. It is spoken in the
honor of that renowned princess, the Empress of Theodosius the
Great, that she herself visited the sick and prepared relief for them
with her own imperial hands.
6. We are not lords of an estate—but stewards, and how soon
may we hear the word, 'Give an account of your stewardship, for you
may be no longer steward!' (Luke 16:2). An estate is a talent to trade
with. It is as dangerous to hide our talent—as to waste it (Matthew
25:25, 30). If the covetous man keeps his gold too long, it will begin
to rust, and the rust will witness against him (James 5:3).
7. The examples of others who have been renowned for acts
of mercy and munificence.
Our Lord Christ is a great example of charity, he was not more full of
merit, than bounty. Trajan the Emperor rent off a piece of his own
robe to wrap his soldiers' wounds. Christ did more. He rent his flesh;
He made a medicine of his body and blood to heal us. 'By his stripes
we are healed' (Isaiah 53:5). Here was a pattern of charity without a parallel.
The Jews are noted in this kind. It is a rabbinic observation that
those who live devoutly among the Jews distribute a tenth part of
their estate among the poor, and they give so freely (says Philo the
Jew) as if by giving they hope to receive some great gratuity. Now if
the Jews are so devoted to works of mercy, who live without Messiah,
shall not we much more profess our faith in the blessed Messiah!
Let me tell you of some heathen. I have read of Titus Vespasian, he
was so inured to works of mercy that remembering he had given
nothing that day, cried out, 'I have lost a day'. It is reported of some
of the Turks that they have servants whom they employ on purpose
to enquire what poor they have and they send relief to them. And the
Turks have a saying in their Koran, that if men knew what a blessed
thing it were to distribute alms, rather than spare, they would give
some of their own flesh to relieve the poor. And shall not a
Christian's creed be better than a Turk's Koran?
Let all this persuade to works of mercy. Believe me, it is a royal deed
to support the fallen.
When poor indigent creatures like Moses are laid in the ark of
bulrushes weeping and ready to sink in the waters of affliction, be as
temporal saviors to them and draw them out of the waters with a
golden cord. Let the breasts of your mercy nurse the poor. Be like the
trees of the sanctuary both for food and medicine (Ezekiel 47:12).
When distressed and even starved souls are fainting, let your
spiritual cordials revive them. Let others see the coats and garments
which you have made for the poor (Acts 9:39).
8. The sin of unmercifulness. The unmerciful man is an
unthankful man, and what worse can be said? You to whom the Lord
has given an estate, your cup runs over—but you have a miserly heart
and will not part with anything for good uses; it is death to you to
relieve those who are dying. Know that you are in the highest degree
ungrateful; you are not fit for human society. The Scripture has put
these two together 'unthankful, without natural affection' (2 Timothy
3:2, 3). God may repent that ever he gave such men estates, and may
say as Hosea 2:9: 'I will take back the wine and ripened grain I
generously provided each harvest season. I will take away the linen
and wool clothing I gave her.'
The unmerciful man lacks love to Christ. They would be very angry
with those who should question their love; but do they love Christ
who let the members of Christ starve? No! these love their money
more than Christ, and come under that fearful 'Anathema' 'If anyone
does not love the Lord, that person is cursed' (1 Corinthians 16:22).
9. Lastly, I shall use but one argument more to persuade to
works of mercy, and that is the reward which follows alms deeds.
Giving of alms is a glorious work, and let me assure you it is
not unfruitful work. Whatever is disbursed to the poor brethren, is
given to Christ! 'Inasmuch as you have done it to one of the least of
these my brethren, you have done it unto me' (Matthew 25:40). The
poor man's hand is Christ's treasury, and there is nothing lost that is
put there. 'Whatever you give by stretching forth your hand on earth
is as it were given in heaven'. The text says, 'the merciful shall obtain
mercy'. In the Greek it is, 'they shall be bemercied'. What is it, that
we need most? Is it not mercy? Pardoning and saving mercy? What is
it we desire on our deathbed? Is it not mercy? You who show mercy,
shall find mercy. You who pour in the oil of compassion to others,
God will pour in the golden oil of salvation unto you (Matthew 7:2).
The Shunammite woman showed mercy to the prophet and she
received kindness from him another way (2 Kings 4:8-37). She
welcomed him to her house—and he restored her dead child to life.
Those who sow mercy, shall reap in kind; 'they shall obtain mercy'.
Such is the sweetness and mercifulness of God's nature, that he will
not allow any man to be a loser. No kindness shown to him shall be
unregarded or unrewarded. God will be in no man's debt. For a cup
of cold water—he shall have a draught of Christ's warm blood to
refresh his soul. 'For God is not unrighteous to forget your work and
labor of love, which you have shown toward his name, in that you
have ministered to the saints . . .' (Hebrews 6:10). God's mercy is a
tender mercy, a pure mercy, a rich mercy. Mercy shall follow and
overtake the merciful man. He shall be rewarded in this life—and in the life to come.
The merciful man shall be rewarded in this life. He shall be blessed —
In his person: 'Blessed is he who considers the poor' (Psalm 41:1). Let
him go where he will, a blessing goes along with him. He is in favor
with God. God casts a smiling aspect upon him.
Blessed in his name: 'He shall be had in everlasting remembrance'
(Psalm 112:6). When the niggard's name shall rot, the name of a
merciful man shall be embalmed with honor, and give forth its scent
as the wine of Lebanon.
Blessed in his estate: 'He shall abound in all things'. 'The liberal soul
shall be made fat' (Proverbs 2:25). He shall have the fat of the earth
and the dew of heaven. He shall not only have the venison—but the blessing.
Blessed in his posterity: 'He is ever merciful and lends; and his seed
is blessed' (Psalm 37:26). He shall not only leave an estate behind—
but a blessing behind to his children, and God will see that the entail
of that blessing shall not be cut off.
Blessed in his negotiations: 'For this thing the Lord your God shall
bless you in all your works, and in all that you put your hand unto'
(Deuteronomy 15:10). The merciful man shall be blessed in his
building, planting, journeying. Whatever he is about, a blessing shall
empty itself upon him. 'Wherever he treads there shall be a rose'. He
shall be a prosperous man. The honeycomb of a blessing shall be still
dropping upon him.
Blessed with long life: 'The Lord will preserve him and keep him
alive' (Psalm 41:2). He has helped to keep others alive, and God will
keep him alive. Is there anything then, lost by mercifulness? It spins
out the silver thread of life. Many are taken away the sooner for their
unmercifulness. Because their hearts are straitened, their lives are
shortened.
Again, the merciful man shall be rewarded in the life to
come. Aristotle joins these two together, liberality and utility. God
will reward the merciful man hereafter, though not for his works—
yet according to his works. 'I saw the dead, small and great, stand
before God, and the books were opened, and the dead were judged
out of those things which were written in the books, according to
their works' (Revelation 20:12). As God has a bottle to put our tears
in, so he has a book to write our alms in. As God will put a veil over
his people's sins, so he will in free grace set a crown upon their
works! The way to lay up—is to lay out. Other parts of our estate are
left behind (Ecclesiastes 2:18)—but that which is given to Christ's
poor is hoarded up in heaven. That is a blessed kind of giving, which
though it makes the purse lighter, it makes the crown heavier.
You who are mercifully inclined, remember whatever alms you distribute:
You shall have good security. 'He who gives to the poor lends to the
Lord; and that which he has given will he pay him again'
(Ecclesiastes 11:1; Luke 6:38; Proverbs 19:17). There is God's pledge.
Yet here is our unbelief—we will not take God's bond.
You shall be abundantly repaid. For a wedge of gold which you have
parted with—you shall have a weight of glory. For a cup of cold water
—you shall have rivers of pleasure, which run at God's right hand for
evermore. The interest comes to infinitely more than the principal.
Pliny writes of a country in Africa where the people for every bushel
of seed they sow receive a hundred and fifty-fold increase. For every
penny you drop into Christ's treasury, you shall receive above a
thousand-fold increase. Your after-crop of glory will be so great that,
though you are still reaping, you will never be able to gather the
whole harvest. Let all this persuade rich men to honor the Lord with
their substance.
Before I conclude this subject, let me lay down some brief rules
concerning works of mercy.
1. Charity must be free. 'You shall give, and your heart must not
be grieved' (Deuteronomy 15:10). That is, you must not be troubled
at parting with your money. He who gives grievingly, gives
grudgingly. It is not a gift—but a tax. Charity must flow like spring water.
The heart must be the spring, the hand the pipe, the poor the
cistern. God loves a cheerful giver. Do not be like the fruit which has
all the juice squeezed and pressed out. You must not give to the poor
as if you were delivering your purse to the robber. Charity without
cheerfulness, is rather a fine than an offering. It is rather doing of
penance than giving of alms. Charity must be like the myrrh which
drops from the tree without cutting or forcing.
2. We must give that which is our own (Isaiah 58:7). To give
bread to the hungry, it must be 'your bread'. The Scripture puts them
together, 'To do justice, to love mercy.' (Micah 6:8). 'For I the Lord
love justice; I hate robbery and injustice' (Isaiah 61:8). He who shall
build an almshouse or hospital with ill-gotten goods, displays the
ensign of his pride and sets up the monument of his shame!
3. Do all in Christ and for Christ.
Do all IN Christ. Labor that you may be in Christ. We are 'accepted
in him' (Ephesians 1:6). Origen, Chrysostom, and Peter Martyr
affirm that the best works not springing from faith, are lost. The
Pelagians thought to have posed Augustine with that question,
Whether it was sin in the heathen to clothe the naked? Augustine
answered rightly: 'The doing of good is not in itself evil—but
proceeding from infidelity it becomes evil'. 'To those who are
unbelieving is nothing pure' (Titus 1:15). That fruit is most sweet and
genuine which is brought forth in the vine (John 15:4). Outside of
Christ, all our alms-deeds are but the fruit of the wild olive tree. They
are not good works—but dead works.
Do all FOR Christ, namely, for his sake, that you may testify your
love to him. Love to Christ mellows and ripens our alms-deeds. It
makes them a precious perfume to God. As Mary did out of love
bring her ointments and sweet spices to anoint Christ's dead body, so
out of love to Christ bring your ointments and anoint his living body,
namely, saints and members.
4. Works of mercy are to be done in humility. Away with
ostentation! The worm breeds in the fairest fruit; and the moth in
the finest cloth. Pride will be creeping into our best things. Beware of
this dead fly in the box of ointment. When Moses' face shone, he put
a veil over it. So while your light shines before men and they see your
good works, cover yourselves with the veil of humility. As the
silkworm, while she weaves her curious works, hides herself within
the silk and is not seen, so we should hide ourselves from pride and
vainglory.
It was the sin of the Pharisees while they were distributing alms that
they blew the trumpet (Matthew 6:2). They did not give their alms—
but sold them for applause. A proud man 'casts his bread upon the
waters', as a fisherman casts his angle upon the waters. He angles for
vainglory. I have read of one Cosmus Medices, a rich citizen of
Florence, that he confessed to a near friend of his, he built so many
magnificent structures, and spent so much on scholars and libraries,
not for any love to learning but to raise up to himself trophies of
fame and renown.
A humble soul denies himself, yes, even annihilates himself. He
thinks how little it is he can do for God, and if he could do more, it
were but a due debt. Therefore he looks upon all his works as if he
had done nothing. The saints are brought in at the last day as
disowning their works of charity. 'Lord, when did we ever see you
hungry and feed you? Or thirsty and give you something to drink? Or
a stranger and show you hospitality? Or naked and give you
clothing? When did we ever see you sick or in prison, and visit you?'
(Matthew 25:37-39). A holy Christian not only empties his hand of
alms—but empties his heart of pride. While he raises the poor out of
the dust, he lays himself in the dust. Works of mercy must be like the
cassia, which is a sweet spice—but grows low.
5. Dispose your alms prudentially. It is said of the merciful
man, 'He orders his affairs with discretion' (Psalm 112:5). There is a
great deal of wisdom in distinguishing between those who have
sinned themselves into poverty, and those who by the hand of God
are brought into poverty. Discretion in the distribution of alms
consists of two things: in finding out a fit object; in taking a fit
season.
The finding out a fit object comes under a double notion. Give to
those who are in most need. Raise the hedge where it is lowest. Feed
the lamp which is going out. Give to those who may probably be
more serviceable. Though we bestow cost and dressing upon a weak
plant—yet not upon a dead plant. Breed up such as may help to build
the house of Israel (Ruth 4:11), that may be pillars in church and
state, not caterpillars making your charity to blush. 'Whenever we
have the opportunity, we should do good to everyone, especially to
our Christian brothers and sisters.' (Galatians 6:10)
Discretion in giving alms is in taking the fit season. Give to
charitable uses in time of health and prosperity. Distribute your
silver and gold to the poor before 'the silver cord is loosed or the
golden bowl is broken' (Ecclesiastes 12:6). 'He who gives early, gives
double'. Do not be as some, who reserve all they give until the term of
life is ready to expire. Truly what is then bestowed is not given away
—but taken away by death! It is not charity—but necessity. Oh do not
so marry yourselves to money that you are resolved nothing shall
part you from it—but death! A covetous man may be compared to a
Christmas-box. He receives money—but parts with none until death
breaks this box in pieces. Then the silver and the gold come tumbling
out. Give in time of health. These are the alms which God takes
notice of, and (as Calvin says) puts in his book of accounts.
6. Give thankfully. They should be more thankful who give an
alms—than those who receive it. We should give a thank-offering to
God that we are in the number of givers and not receivers. Bless God
for a willing mind. To have not only an large estate—but a large
heart, is matter of thankfulness!
|
|
|
|
Post by Admin on Apr 14, 2024 14:06:55 GMT -5
Heart Purity
"Blessed are the pure in heart, for they shall see God." Matthew 5:8
The holy God, who is 'of purer eyes than to behold iniquity' calls here
for heart-purity, and to such as are adorned with this jewel, he
promises a glorious and beatific vision of himself: 'they shall see
God'. Two things are to be explained the nature of purity; the subject of purity.
1. The NATURE of purity. Purity is a sacred refined thing. It
stands diametrically opposed to whatever defiles. We must
distinguish the various kinds of purity.
First, there is a primitive purity which is in God originally and
essentially, as light is in the sun. Holiness is the glory of the
Godhead: 'Glorious in holiness' (Exodus 15:11). God is the origin,
pattern and prototype of all holiness.
Second, there is a created purity. Thus holiness is in the angels, and
was once in Adam. Adam's heart did not have the least spot or
tincture of impurity. We call that wine pure which has no mixture;
and that gold pure which has no dross mingled with it. Such was
Adam's holiness. It was like the wine which comes from the grape,
having no mixture. But this is not to be found on earth. We must go
to heaven for it.
Third, there is an evangelical purity; whence grace is mingled with
some sin—like gold in the ore; like wine which has a dreg in it; like
fine cloth with a blemish; like Nebuchadnezzar's image, part of silver,
and part of clay (Daniel 2:35). This mixture God calls purity in a
gospel-sense; as a face may be said to be fair, which has some
freckles in it. Where there is a study of purity and a loathing
ourselves for our impurity—this is to be 'pure in heart'.
Some by pure in heart, understand chastity, others sincerity (Psalm
32:2). But I suppose purity here is to be taken in a larger sense for
the several kinds and degrees of holiness. They are said to be pure,
who are consecrated people, having the oil of grace poured upon
them. This purity is much mistaken.
Civility and morality are not purity. A man may be clothed with
great moral virtues, such as justice, charity, prudence, temperance—
and yet go to hell.
Profession is not purity. A man may have a name to live and yet be
dead (Revelation 3:1). He may be swept by civility and garnished by
profession—yet the devil may dwell in the house. The blazing comet
is no star. The hypocrite's tongue may be silver—yet his heart stone.
Purity consists in two things; rectitude of mind, a prizing holiness in
the judgment (Psalm 119:30); conformity of will, an embracing of
holiness in the affections (Psalm 119:97). A pure soul is cast into the
mold of holiness. Holiness is a blood that runs in his veins.
2. The SUBJECT of purity. The heart—'pure in heart'. Purity of
heart does not exclude purity of life, no more than the pureness of
the fountain excludes the pureness of the stream. But it is called
purity of heart, because the heart is the main thing in true religion,
and there can be no purity of life without it. A Christian's great care
should be to keep the heart pure, as one would especially preserve
the spring from being poisoned. In a duel, a man will chiefly guard
and fence his heart, so a wise Christian should above all things keep
his heart pure. Take heed that the love of sin does not get in there—
lest it prove fatal.
Christians should above all things breathe after heart purity:
'Holding the mystery of the faith in a pure conscience' (1 Timothy
3:9). Justification causes our happiness, sanctification evidences it.
1. The REASONS for purity.
[1] Purity is a thing called for in Scripture. 'Be holy for I am
holy' (1 Peter 1:16). It is not only the minister bids you be holy—but
God himself calls for it. What would the Holy God do with unholy
servants?
[2] Because of that filthy and cursed condition we are in,
before purity is wrought in us. We are a lump of clay and sin
mingled together! Sin not only blinds us—but defiles us. It is called
filthiness (James 1:21). And to show how befilthying a thing it is, it is
compared to a plague of the heart (1 Kings 8:38), to corruption
(Deuteronomy 32:5), to vomit (2 Peter 2:22), to infants 'helplessly
kicking about in their own blood' (Ezekiel 16:6), and to a 'menstrual
cloth' (Isaiah 30:22), which (as Jerome says) was the most defiling
thing under the law. All the legal warnings which God appointed,
were but to put men in mind of their loathsomeness before they were
washed in the blood of Christ. If all the evils in the world were put
together and their quintessence strained out, they could not make a
thing so black and polluted as sin does! A sinner is a devil in a
man's shape! When Moses' rod was turned into a serpent, he fled
from it. Would God open men's eyes and show them their
deformities and damnable spots—they would fly from themselves, as
from serpents! This shows what need we have of purity. When grace
comes—it washes off this hellish filth. It makes Ethiopians into true
Israelites! It turns ravens into swans! It makes those who are as
black as hell—to become as white as snow!
[3] Because none but the pure in heart are savingly
interested in the covenant of grace. Covenanted people have
'the sprinkling with clean water' (Ezekiel 36:25). Now, until we are
thus sprinkled, we have nothing to do with either the new covenant,
or with the new Jerusalem. If a will is made only to such people as
are so qualified, none can come in for a share—but such as have
those qualifications. Just so, God has made a will and covenant that
he will be our God, and will settle eternal glory upon us—but with
this clause or proviso in the will—that we be purified people, having
the 'clean water sprinkled, upon us. Now until then, we have nothing
to do with God or mercy.
[4] Purity is the end of our election. 'He has chosen us—that we
should be holy' (Ephesians 1:4). Not for holiness—but to holiness.
'Whom he did foreknow, he also did predestinate to be conformed to
the image of his Son' (Romans 8:29). God predestinates us to
Christ's image, which image consists 'in righteousness and true
holiness' (Ephesians 4:24). So that until you are holy, you cannot
show any sign of election upon you—but rather the devil's brandmark!
[5] Purity is the end of our redemption. If we could have gone
to heaven in our sins, Christ needed not have died. Why did he shed
his blood, but to redeem us from an 'empty way of life'? (1 Peter 1:18,
19). 'Christ gave himself for us to redeem us from all wickedness and
to purify for himself a people that are his very own' (Titus 2:14).
Christ shed his blood—to wash off our filth! The cross was both an
altar and a laver. Jesus died not only to save us from wrath (1
Thessalonians 1:10)—but to save us from sin (Matthew 1:21). Out of
his side came water which signifies our cleansing, as well as blood
which signifies our justifying (1 John 5:6). The truth is, it would
make Christ monstrous, if the head should be pure and not the
members.
2. Why purity must be chiefly in the heart.
[1] Because if the heart is not pure, we differ nothing from
a Pharisaic purity. The Pharisees' holiness consisted chiefly in
externals. Theirs was an outside purity. They never minded the
inside of the heart. 'Woe unto you, scribes and Pharisees, hypocrites!
You are so careful to clean the outside of the cup and the dish, but
inside you are filthy—full of greed and self-indulgence! Hypocrites!
You are like whitewashed tombs—beautiful on the outside but filled
on the inside with dead people's bones and all sorts of impurity!'
(Matthew 23:25, 27). The Pharisees were good only on the surface.
They were whited-over, not white. They were like a rotten post
overlaid with fine paint. They were like a gold chimney—but within
nothing but soot. Of such hypocrites Salvian complains, who had
Christ in their mouths—but not in their lives.
We must go further. Be 'pure in heart', like the king's daughter 'all
glorious within' (Psalm 45:13); else ours is but a Pharisaic purity;
and Christ says, 'For I tell you that unless your righteousness
surpasses that of the Pharisees and the teachers of the law, you will
certainly not enter the kingdom of heaven.' (Matthew 5:20).
[2] The heart must especially be kept pure, because the
heart is the chief seat or place of God's residence. God dwells
in the heart. He takes up the heart for his own lodging (Isaiah 57:15;
Ephesians 3:17), therefore it must be pure and holy. A king's palace
must be kept from defilement, and especially his throne. How holy
ought that to be! If the body is the temple of the Holy Spirit (1
Corinthians 6:19), the heart is the holy of holies! Oh take heed of
defiling the room where God chiefly dwells! Let that room be washed
with holy tears.
[3] The heart must especially be pure, because it is the
heart which sanctifies all that we do. If the heart is holy, all is
holy—our affections holy, our duties holy. 'The altar sanctifies the
gift' (Matthew 23:19). The heart is the altar that sanctifies the
offering. The Romans kept their springs from being poisoned. The
heart is the spring of all our actions; let us keep this spring from
poison. Be 'pure in heart'.
See here what that beauty is, which beautifies a soul in God's eye,
namely, purity of heart. You are but a spiritual leper—until you are
pure in heart. God is in love with the pure heart, for he sees his own
picture drawn there.
Holiness is the angels' glory. They are pure virgin-spirits. Take away
purity from an angel—and he is but a devil! You who are pure in
heart—have the angels' glory shining in you. You have the
embroidery and workmanship of the Holy Spirit upon you.
The pure heart is God's paradise where he delights to walk. It is his
lesser heaven. The dove delights in the purest air. The Holy Spirit
who descended in the likeness of a dove, delights in the purest soul.
God says of the pure in heart, as of Zion, 'This is my rest forever, here
will I dwell' (Psalm 132:14). God loves the loveliest complexion. The
pure in heart is Christ's bride, decked and bespangled with the jewels
of holiness. 'You have ravished my heart with one of your eyes'
(Canticles 4:9). Your eyes, that is, your graces; these as a chain of
diamonds, have drawn my heart to you. Of all hearts God loves the
pure heart best. You who dress yourself by the looking-glass of the
Word and adorn 'the hidden person of your heart' (1 Peter 3:4), are
most precious in God's eyes, though you may be as bleary-eyed as
Leah, or as lame as Barzillai. Yet being 'pure in heart, you are the
mirror of beauty and may say 'Yet shall I be glorious in the eyes of
the Lord' (Isaiah 49:5). How may this raise the esteem of purity! This
is a beauty which never fades and which makes God himself fall in love with us.
If we must be pure in heart—then we must not rest in outward
purity. Morality is not sufficient. A swine may be washed—yet a
swine still. Morality does but wash a man, grace changes him.
Morality may shine in the eyes of the world—but it differs as much
from purity, as a pebble differs from the diamond. Morality is but
strewing flowers on a dead corpse. A man who is but highly moral—is
but a tame devil. How many have made 'morality' their Savior!
Morality will damn, as well as heinous vice. A boat may be sunk with
gold, as well as with dung.
Observe two things:
1. The moral person, though he will not commit gross sins—yet he is
not sensible of heart sins. He does not discern the 'law in his
members' (Romans 7:23). He is not troubled for unbelief, hardness
of heart, vanity of thoughts. He abhors gaol-sins, not gospel-sins.
2. The moral person rises against holiness. The snake has a fine
appearance—but has a deadly sting. The moral man is fair to look to
—but has a secret antipathy against the holy ways of God. He hates
grace, as much as vice. Zeal is as odious to him as uncleanness.
Morality is not to be rested in. The heart must be pure. God would
have Aaron wash the inner parts of the sacrifice (Leviticus 9:14).
Morality does but wash the outside; the inside must be washed.
'Blessed are the pure in heart'.
Let us put ourselves on TRIAL whether we are purehearted or not. Here I shall show the signs of an impure heart;
and then, signs of a pure heart.
I. Signs of an IMPURE heart
1. An IGNORANT heart is an impure heart. To be ignorant of
sin or Christ, argues impurity of heart. Nahash the Ammonite would
enter into covenant with the men of Jabesh-Gilead, so he might
thrust out their right eyes (1 Samuel 11:2). Satan leaves men their left
eye. In worldly knowledge they are quick-sighted enough—but the
right eye of spiritual knowledge is quite put out! (2 Corinthians 4:4).
Ignorance is Satan's stronghold (Acts 26:18). The devils are bound in
chains of darkness (Jude 6). So are all ignorant people. Impossible it
is that an ignorant heart should be holy. It is knowledge which makes
the heart good. 'That the soul is without knowledge is not good'
(Proverbs 19:2). For any to say that, though their mind is ignorant—
yet their heart is good; they may as well say that, though they are
blind—yet their eyes are good.
In the law, when the plague of leprosy was in a man's head—the
priest was to pronounce him unclean. This is the case of an ignorant
man. The leprosy is in his head, 'he is unclean'. That heart cannot be
very pure, which is a dungeon. Grace cannot reign, where ignorance
reigns. An ignorant man can have no love to God. 'He cannot love
that which he does not know'. He can have no faith. Knowledge must
usher in faith (Psalm 9:10). He cannot worship God aright (John
4:22). Though he may worship the true God—yet in a wrong manner.
Ignorance is the root of sin. Blindness leads to lasciviousness
(Ephesians 4:18, 19; Proverbs 7:23). Ignorance is the mother of pride
(Revelation 3:17). It is the cause of error (2 Timothy 3:7), and, which
is worse, a willful ignorance. 'It is one thing to be ignorant; it is
another thing to be unwilling to know'. Many are in love with
ignorance. They hug their disease (Job 21:14; 2. Peter 3:5). Ignorant
minds are impure. There is no going to heaven in the dark!
2. A SELF-RIGHTEOUS heart is an impure heart. It sees no
need of purity. 'I am rich and have need of nothing' (Revelation 3:17).
Not to be sensible of a disease—is worse than the disease! You do not
hear a sick man say, 'I am well'. There are some who 'need no
repentance' (Luke 15:7). Some sinners are too well to be cured. Heart
purity is as great a wonder to the natural man—as the new birth was
to Nicodemus (John 3:4). It is sad to think how many go on
confidently and are ready to bless themselves, never suspecting their
dreadful condition—until it is too late!
3. He has an impure heart who regards iniquity in his
heart. 'If I regard iniquity in my heart, the Lord will not hear me'
(Psalm 66:18). In the original it is 'If I look upon sin', that is, with a
lustful look. Sin-regarding is inconsistent with heart-purity.
What is it to 'regard iniquity'?
[1] We regard iniquity, when we INDULGE in sin. When sin
not only lives in us—but when we live in sin. Some will leave all their
sins but one. Jacob would let all his sons go but Benjamin. Satan can
hold a man by one sin. The fowler holds the bird fast enough by one
claw. Others HIDE their sins like one who shuts up his shop
windows, but follows his trade within doors. Many deal with their
sins as Moses' mother dealt with her son. She hid him in the ark of
bulrushes, as if she had left him—but her eye was still upon him and
in the end, she became his nurse (Exodus 2:9). Just so, many seem to
leave their sins—but they only hide them from the eye of others.
Their heart still goes after them, and at last they nurse and give
breast to their sins.
[2] To regard iniquity, is to DELIGHT in iniquity. Though a
child of God sins—yet he does not take a delight in sin. 'I do the very
thing I hate' (Romans 7:15). But impure souls make a recreation of
sin. They 'delight in wickedness' (2 Thessalonians 2:12). Never did
one feed with more delight on a meal he loves—than a wicked man
does upon the forbidden fruit. This delight in sin—shows that the will
is in the sin. And 'the will is the rule and measure of the deed'.
[3] To regard iniquity is to make PROVISION for sin. 'Make
no provision for the flesh, to fulfill the lusts thereof' (Romans 13:14).
The wicked are caterers for their lusts. It is a metaphor taken from
such as make provision for a family—to feed them. The Greek word
here signifies a projecting and planning in the mind, how to bring a
thing about. This is to make provision for the flesh—when one
studies to satisfy the flesh and provide fuel for lust. Thus Amnon
made provision for the flesh (2 Samuel 13:5). He pretends himself to
be sick, and his sister, Tamar, must be his nurse. She must cook and
serve his food to him. By which means he defiled her virginity. It is
sad when men's concern is not to be holy—but to satisfy lust.
[4] To regard iniquity, is to give it respect and
ENTERTAINMENT, as Lot showed respect to the angels. 'He
bowed himself with his face toward the ground and said, Behold
now, my lords, turn in, I beg you . . .' (Genesis 19:2). When the Spirit
of God comes He is repulsed and grieved—but when temptation
comes, the sinner bows to it, sets open the gates, and says 'Turn in
here, my lord'. This is to regard iniquity.
[5] He is said to regard sin, who does not regard the
threatenings of God against sin. We read of 'seven thunders
uttering their voices' (Revelation 10:3). How many thunders in
Scripture utter their voice against sin! 'Surely God will crush the
heads of his enemies, the hairy crowns of those who go on in their
sins.' (Psalm 68:21). Here is a thundering scripture—but sinners fear
not this thunder. Let a minister come as a Boanerges, clothed with
the spirit of Elijah, and denounce all the curses of God against men's
sins—they have no regard for it. They can laugh at the shaking of a
spear (Job 41:29). This is to regard iniquity, and argues an impure heart.
4. An UNBELIEVING heart is an impure heart. The Scripture
calls it expressly 'an evil heart of unbelief' (Hebrews 3:12). An
unbelieving heart is evil in the highest degree. It is full of the poison
of hell. Unbelief is the foul medley of all sins—the root and receptacle
of sin.
[1] Unbelief is a God-affronting sin. It puts the lie upon God. It
calls in question his power (Psalm 78:19), mercy and truth. 'The one
who does not believe God, is actually calling God a liar' (1 John 5:10).
Can a greater affront be cast upon the God of glory! It makes us trust
to second causes, which is setting the creature in the place of God.
'Asa in his disease sought not to the Lord—but to the physicians' (2
Chronicles 16:12). He relied more on the physician than upon God.
Saul seeks to the witch of Endor. O high affront, to lean upon the
reed and neglect the Rock of Ages!
[2] Unbelief hardens the heart. These two sins are linked
together. 'He upbraided them with their unbelief and hardness of
heart' (Mark 16:14). Unbelief breeds the stone of the heart. He who
does not believe God's threatenings—will never fear him. He who
does not believe God's promises—will never love him. What is said of
the Leviathan, is true of the unbeliever. 'Its heart is as hard as rock,
as hard as a millstone' (Job 41:24). Unbelief first pollutes the heart—
and then hardens it!
[3] Unbelief breeds hypocrisy. Professors do not believe that
God is a jealous God, and will call them to account. Therefore it is
they put on a mask of religion and are saints in jest, that they may
play the devil in earnest (2 Timothy 3:4, 5). They pretend to worship
God—but Self is the idol they worship. Like rowers—they look one
way and row another. The unbeliever is the greatest hypocrite.
[4] Unbelief causes the fear of men. 'Fear is proof of a baseborn
soul'. Fear is a debasing thing. It unmans a man. It makes him afraid
to be godly. The fearful man studies rather compliance, than
conscience. 'The fear of man brings a snare' (Proverbs 29:25). What
made Abraham equivocate, David pretend to be mad, and Peter
deny Christ? Was it not their fear? And whence does fear spring—but
from unbelief? Therefore the Scripture joins them together. 'The
fearful and unbelieving' (Revelation 21:8).
[5] Unbelief is the root of apostasy. 'an evil heart of unbelief in
departing from the living God' (Hebrews 3:12). What is the reason
those who seemed once zealous—now despise God, and leave off
prayer in their families? Is it not their unbelief? They believed not
that God is, and that he is a rewarder of those who diligently seek
him (Hebrews 11:6). Infidelity is the cause of apostasy. In the Greek,
'apistia' (unbelief) leads to 'apostasia' (apostasy). And if unbelief is
the breeder and fomenter of so much sin, then the unbelieving heart
must needs be an impure heart.
5. A COVETOUS heart is an impure heart. The earth is the
most impure element. The purity of the heart lies in the spirituality
of it, and what is more opposite to spiritualness than earthiness?
Covetousness is 'the root of all evil' (1 Timothy 6:10). 'To what cost
do you drive mortal hearts—you accursed lust for gold!'
[1] Covetousness is the root of discontent. Why do any repine at
their condition—but because they think they do not have enough?
The Greek word for covetousness signifies an immoderate desire of
getting. Because the covetous man is never satisfied, his heart frets in
discontent and impatience.
[2] Covetousness is the root of theft. Achan's covetous heart made
him steal that wedge of gold—which served to cleave asunder his soul
from God (Joshua 7:21).
[3] Covetousness is the root of treason. It made Judas betray Christ.
'How much will you pay me to betray Jesus to you?' (Matthew 26:15).
Absalom's covetousness made him attempt to pluck the crown from
his father's head. He who is a Demas, will soon prove a Judas. 'Men
shall be covetous' (2 Timothy 3:2), and it follows in the next verse,
'traitors'. Where covetousness is in the preface, treason will be in the
conclusion.
[4] Covetousness is the root of murder. Why did Ahab stone Naboth
to death but to possess his vineyard? (1 Kings 21:13). Covetousness
has made many swim to the crown in blood. And can the heart be
pure, when the 'hands are full of blood'? (Isaiah 1:15).
[5] Covetousness is the root of perjury. 'Men shall be covetous, and
it follows, 'trucebreakers' (2 Timothy 3:2, 3). For love of money will
take a false oath and break a just oath. He who lives a Midas, will die
a perjurer.
[6] Covetousness is the root of necromancy. Why do people indent
with the devil—but for money? They study the black art—for yellow
gold. Alexander the Sixth pawned his soul to the devil for a popedom.
[7] Covetousness is the root of fraud and theft. Such as would be
over-rich, will overreach. It is the covetous hand which holds false
weights (Amos 8:5).
[8] Covetousness is the root of bribery and injustice. It makes the
courts of law, 'great places of robbery', as Augustine speaks. At
Athens, court cases were bought and sold for money.
[9] Covetousness is the cause of uncleanness. The Scripture
mentions 'the hire of a whore' (Deuteronomy 23:18). For money both
conscience and chastity are sold.
[10] Covetousness is the root of idolatry: 'Covetousness which is
idolatry' (Colossians 3:5). The covetous person bows down to the
image of gold. His money is his god, for he puts his trust in it. Money
is his creator. When he has abundance of wealth, then he thinks he is
made. Money is his redeemer. If he is in any strait or trouble, he flies
to his money and that must redeem him. Money is his comforter.
When he is sad he counts over his money and with this golden harp
he drives away the evil spirit. When you see a covetous man, you may
say, "There goes an idolater!"
[11] Covetousness is the cause of unprofitableness under the
means of grace. In the parable, the thorns choked the seed (Matthew
13:7). This is the reason the Word preached does no more good. The
seed often falls among thorns. Thousands of sermons lie buried in
earthly hearts!
[12] Covetousness is the root of selfishness and stinginess. It
hinders hospitality. A covetous man has a withered hand. He cannot
reach it out to clothe or feed those who are in need. The covetous
person is so sordid, that if his estate may flourish he is content to let
his name lie dead and buried. What a cursed sin is avarice! And can
he be pure in heart—who has such a 'root of bitterness' growing in
him? We may as well say that the body is pure which is full of plaguesores.
6. Those hearts are impure which are 'haters of purity'
(Micah 3:2). They 'hate knowledge' (Proverbs 1:29). Some things in
nature have an antipathy; the serpent will not come near the boughs
of the wild ash. There is an antipathy in a carnal heart against
holiness; and when hatred is boiled up to malice—it is dangerous.
Thus Julian maliciously opposed holiness. Receiving a mortal wound
when in battle, he threw up a handful of his blood into the air in
indignation saying, 'O Galilean, you have overcome me!'
7. He who scoffs at purity, has an impure heart. 'There shall
come in the last days scoffers' (Luke 16:14; 2. Peter 3:3). There are
some who make a jeer of religion. It is a sign of an Ishmael spirit to
scoff at holiness. Are we not commanded to be perfect as God is
perfect? (Matthew 5:48). One would wonder that those who dare
open their mouths in derision against holiness—the earth does not
open her mouth to swallow them up as it did Korah and Dathan.
These are devils covered over with flesh! They have damnation
written on their foreheads! Lucian who in the time of the Emperor
Trajan had professed religion, afterwards became so profane as to
make a mock at the Christians and by his jeers and taunts went about
to destroy religion. At last he himself was rent asunder and devoured
by dogs. When the scab of the leper appeared, he was to be shut out
of the camp (Leviticus 13:8, 46). Those who flout at religion, if God
does not give them repentance, are sure to be shut out of the camp of heaven.
II. I shall next show you the signs of a PURE heart.
1. A SINCERE heart is a pure heart. 'In whose spirit there is no
deceit' (Psalm 32:2). There are four characters of a sincere-hearted Christian.
[1] A sincere heart serves God with the whole heart.
First, he serves God with the heart. The hypocrite does but
make a show of obedience. 'You are always on their lips—but far
from their hearts' (Jeremiah 12:2). There may be a fair complexion
when the lungs and vitals are diseased. The hypocrite is fair to look
on. He has a devout eye—but a hollow heart. But he who is sincere,
his inside is his best side! In the law God would have 'the inner parts'
offered up (Leviticus 4:11). A good Christian gives God 'the inner
parts'. When he prays—his heart prays. 'Hannah prayed in her heart'
(1 Samuel 1:13). In his thanksgiving the heart is the chief instrument
of praise (Psalm 111:1). Then is the sweetest music when we 'make
melody in our hearts to the Lord' (Ephesians 5:19).
Secondly, the sincere Christian serves God with the 'whole
heart' (Psalm 119:2). Hypocrites have a double heart (Psalm 12:2)—
a heart for God, and a heart for sin. 'Their heart is divided' (Hosea
10:2). God loves a broken heart—but not a divided heart. An upright
heart is a whole heart. The full stream and torrent of the affections
runs out after God. A sincere heart 'follows God fully' (Numbers
14:24).
[2] A sincere heart is willing to come under a trial. 'Search
me, O God, and try me' (Psalm 139:23). That metal is to be suspected
which men are afraid to bring to the touchstone. A sound heart likes
the touchstone of the Word. It is for a searching ministry. Hypocrites
fly from the light of truth; they fly from that light which would reveal
their sin. They hate that physic of the Word which, meeting with
their ill humours, begins to make them sick, and trouble their
conscience. A gracious soul loves that preaching best, which makes a
heart-anatomy.
[3] A man of sincere heart, dares not act in the least against
his conscience. He is the most magnanimous—yet the most
cautious. He is bold in suffering (Proverbs 28:1) but fearful of sin
(Genesis 39:9). He dares not get an estate by sinful shifts, or rise
upon the ruins of another. Jacob got his father's blessing by fraud—
but that is not the way to get God's blessing.
[4] A sincere heart is a suspicious heart. The hypocrite
suspects others of sin—but has charitable thoughts of himself! The
sincere Christian has charitable thoughts of others—and suspects
himself of sin. He calls himself often to account: "O my soul, have
you any evidences for heaven? Is there no flaw in your evidences?
You may mistake common grace—for saving grace. Weeds in the
cornfields look like flowers. The foolish virgins' lamps looked as if
they had oil in them. O my soul, is it not so with you?" The man of
sincere soul, being ever jealous, plays the critic upon himself and so
traverses things in the court of conscience as if he were presently to
be cited to God's bar. This is to be pure in heart.
2. A pure heart breathes after PURITY. If God should stretch
out the golden scepter and say to him, 'Ask, and it shall be given you
—up to half the kingdom', he would say, "Lord, give me a pure heart!
Let my heart have this inscription—Holiness to the Lord. Let my
heart be your temple for you to dwell in. Lord, what would I do in
heaven with this unholy heart? What converse could I have with
You?" A gracious soul is so in love with purity—that he prizes a pure
heart above all blessings.
[1] He prizes a pure heart above RICHES. He knows that he
may be clothed in purple and fine linen—and yet go to hell. He is
content to be poor—so long as he may be pure. He knows heart purity is a special certificate of God's love.
'The pure in heart' shall see God.
[2] He prizes a pure heart above GIFTS. Gifts do not at all
commend us in God's eye. A pure heart is the jewel! 'O woman, great
is your faith!' (Matthew 15:28). It was not her rhetorical language
Christ was taken with—but her faith. Hypocrites have had rare gifts.
Saul had the spirit of prophecy. Judas no doubt could make an
elegant oration. Hypocrites have come into God's church loaded with
the Egyptian gold of human learning. There may be illumination
without sanctification. A small diamond is better than a great deal of
brass. A little grace excels the most flourishing abilities. Now if the
out-goings of your soul are after holiness—you desire a pure heart,
rather than an eloquent tongue. You have the oil of the Spirit poured
on you and you shall be crowned with a glorious sight of God.
3. A pure heart abhors all SIN. A man may forbear and
forsake sin—yet not have a pure heart.
[1] A man may FORBEAR sin—for lack of occasion to sin.
He may forbear sin as one may hold his breath while he dives under
water, and then take breath again. The gunpowder makes no noise
until the fire is put to it. The clock stands still until the weights are
put on. Let a temptation come, which is like the hanging on of the
weights, and the heart goes as fast in sin as ever!
[2] He may forbear sin—for fear of the penalty. A man
forbears a dish he loves—for fear it should bring his disease upon
him of the stone or gout. There is conflict in a sinner between the
passions of desire—and fear. Desire spurs him on to sin—but fear as
a curb and bit checks him. Nor is it the crookedness of the serpent he
fears—but the sting of the serpent!
[3] He may forbear sin—out of a design. He has a plot in hand
and his sin might spoil his plot. Some rich heir would fly out in
excess—but he behaves properly, to prevent being cut off from the
inheritance. How good was Joash while Jehoiada the priest lived!
Prudence as well as conscience may restrain from sin.
Again, a man may FORSAKE sin—yet not have a pure heart. It is a
great matter, I confess, to forsake sin. So dear is sin to men, that they
will part with the fruit of their body for the sin of their souls. Sin is
the Delilah that bewitches, and it is much to see men divorced from
it. There may be a forsaking of sin—yet no heart purity. Sin may be
forsaken upon wrong principles.
|
|
|
|
Post by Admin on Apr 14, 2024 14:30:10 GMT -5
[1] A man may forsake sin, from MORALITY. Moral
arguments may suppress sin. I have read of a debauched heathen
who, hearing Socrates read an ethical lecture on virtue and vice—he
went away changed and no more followed his former vices. Cato,
Seneca, Aristides, seeing beauty in virtue, led unblamable lives.
[2] A man may forsake sin, from POLICY. A man may forsake
sin, not out of respect to God's glory—but his own credit. Vice will
waste his estate, eclipse the honor of his family, therefore out of
policy he will divorce his sin.
[3] A man may forsake sin, from NECESSITY. Perhaps he
cannot follow the trade of sin any longer. The adulterer is grown old,
the drunkard has become too poor. His heart is toward sin—but
either his purse fails him or his strength; as a man who loves hunting
—but his prison-fetters will not allow him to follow the sport. This
man, who is necessitated to put a stop to sin—does not so much
forsake sin, as sin forsakes him.
But he is pure in God's eye, who abhors sin. 'I hate every false way'
(Psalm 119:104). This is excellent indeed, because now the love of sin
is crucified. A hypocrite may leave sin—yet love it; as the serpent
sheds her coat—yet keeps her sting. But when a man can say he
abhors sin—now is sin killed in the root. A pure heart abstains from
sin—as a man does from a dish that he has an antipathy against. This
is a sign of a new nature—when a man hates what he once loved! And
because he hates sin, therefore he fights against it with the 'sword of
the Spirit'—as a man who hates a serpent seeks the destruction of it.
4. A pure heart avoids the appearance of evil. 'Abstain from
all appearance of evil' (1 Thessalonians 5:22). A pure heart avoids
that which may be interpreted as evil. He who is loyal to his prince,
not only forbears to have his hand in treason—but he takes heed of
that which has an appearance of treason. A gracious heart is shy of
that which looks like sin. When Joseph's mistress took hold of him
and said, 'Lie with me!'—he left his garment in her hand and fled
from her (Genesis 39:12). He avoided the appearance of evil. He
would not be seen in her company. Thus a pure heart avoids
whatever may have the suspicion of sin:
[1] A pure heart avoids the suspicion of sin—in regard of
HIMSELF, and that two ways.
First, because the appearance of evil is oftentimes an occasion of
evil. Dalliance is an appearance of evil, and many times occasions
evil. Had Joseph been familiar with his mistress in a wanton sporting
manner, he might in time have been drawn to commit immorality
with her. Some out of novelty and curiosity have gone to hear mass,
and afterwards have lent the idol not only their ear—but their knee!
There are many who have gone with itching ears to hear false
teachers, and have come home with the plague in their head! When
Dinah would be gadding about, she lost her chastity (Genesis 34:2).
A pure heart foreseeing the danger avoids the appearance of evil. It is
dangerous to go near a hornet's nest. The men who went near the
furnace were burned (Daniel 3:22).
Second, because the appearance of evil may eclipse his good name. A
good name is a precious ointment. It is better than 'fine gold'
(Proverbs 22:1). It commends us to God and angels, which riches
cannot do. Now a godly man avoids the appearance of evil—lest he
wounds his good name. What comfort can there be of life, when the
name lies buried?
[2] A pure heart avoids the suspicion of sin—out of
reverence and respect to the holiness of GOD. God hates the
very appearance of evil. God abhors hypocrites because they have no
more than the appearance of good—and he is angry with his children
if they have so much as the appearance of evil. A gracious heart
knows God is a jealous God and cannot endure that his people
should border upon sin. Therefore he keeps aloof from sin, and will
not come near the smell of infection.
[3] A pure heart avoids the very appearance of sin—in
regard of the GODLY. The appearance of evil may scandalize a
weak brother. A gracious heart is not only fearful lest he should defile
his own conscience—but lest he should offend his brother's
conscience. Were it only an indifferent thing—yet if it is an
appearance of evil and may grieve another—we are to forbear (1
Corinthians 10:25-28). For 'when we sin against the brethren and
wound their weak conscience, we sin against Christ' (1 Corinthians
8:12). The weak Christian is a member of Christ. Therefore the
sinning against a member—is a sinning against Christ.
[4] A pure heart avoids the very appearance of evil—in
regard of the WICKED. The apostle would have us walk wisely
towards unbelievers. (1 Thessalonians 4:12). The wicked watch for
our halting. How glad would they be of anything to reproach religion!
Professors are placed as stars in the highest orb of the church, and if
there is but the appearance of any eccentric, or irregular motion, the
wicked would presently open their mouths with a fresh cry against
piety. Now to a godly heart the fame and honor of the gospel is so
dear that he had rather die than incriminate or eclipse it.
By this then let us try ourselves whether we are pure in heart—do we
avoid the least appearance of sin? Alas, how many run themselves
into the occasions of sin! They tempt the devil to tempt them! Some
go to plays and comedies—the very fuel and temptation to lust!
Others frequent heretical meetings, and truly God often in just
judgment leaves them to the acts of sin, who do not avoid the
appearance of sin. 'They were mingled among the heathen and
learned their works' (Psalm 106:35). Pure hearts flee the occasion of
sin! John would not endure the company of the heretic Cerinthus.
Polycarp would have no conference with Marcion the heretic—but
called him 'the devil's firstborn'. Basil says that the Christians in his
time avoided the meetings of heretics as the 'very schools of error'.
Oh, avoid the appearance of evil. The apostle bids us to follow those
things which are 'of good report' (Philippians 4:8).
5. A pure heart performs holy duties in a holy manner. This
holy manner, or due order, consists in three things
[1] Preparing the heart before a duty. An unholy heart does not
care how it rushes upon an ordinance. It comes without preparation
and goes away without profit. The pure heart is a prepared heart. It
dresses itself, before it comes to a duty—by examination and prayer.
When the earth is prepared—then it is fit to receive the seed. When
the instrument is prepared and tuned—then it is fit for music.
[2] Watching the heart in a duty. A holy heart labors to be
affected and wrought upon by the Spirit. His heart burns within him.
There was no sacrifice without fire. A pure saint labors to have his
heart broken in a duty (Psalm 51:17). The incense, when it was
broken, cast the sweetest savor. Impure souls care not in what a dead
or perfunctory manner they serve God (Ezekiel 33:31). They pray
more out of fashion, than out of faith. They are no more affected
with an ordinance, than the dead in the church graveyard. God
complains of offering up the blind (Malachi 1:8). And is it not as bad
to offer up the dead? O Christian, say to yourself, How can this
deadness of heart, stand with pureness of heart? Do not dead things putrefy?
[3] Outward reverence. Purity of heart will express itself by the
reverend posture of the body—the lifting up of the eye and hand, the
bending the knee. When God gave the law, 'the mount was on fire
and trembled' (Exodus 19:18). The reason was that the people might
prostrate themselves more reverently before the Lord. The ark
wherein the law was put, was carried upon poles, so that the Levites
might not touch it—to show what reverence God would have about
holy things (Exodus 25:11, 14). We must not only offer up our souls—
but our bodies (Romans 12:1). The Lord takes notice what posture
and gesture we use in his worship. If a man were to deliver a petition
to the king, would he deliver it with a foolish jest? The careless
irreverence of some would make us think they did not much regard
whether God heard them or not. We are run from one extreme to
another, from superstition to irreverence. Let Christians think of the
dreadful majesty of God who is present. 'How dreadful is this place!
This is none other but the house of God and this is the gate of
heaven!' (Genesis 28:17). The blessed angels 'cover their faces crying,
Holy, holy holy' (Isaiah 6:3). A holy heart will have a holy posture.
6. A pure heart will have a pure LIFE. 'Let us cleanse ourselves
from all filthiness of the flesh and spirit, perfecting holiness in the
fear of God'. (2 Corinthians 7:1). Where there is a holy heart, there
will be a holy life. Some bless God they have good hearts—but their
lives are evil. 'There is a generation that are pure in their own eyes,
and yet is not washed from their filthiness' (Proverbs 30:12). If the
stream is corrupt—we may suspect the spring-head to be impure.
Aaron was called the saint of the Lord (Psalm 106:16). He had not
only a holy heart—but there was a golden plate on his forehead on
which was written 'Holiness to the Lord'. Purity must not only be
woven into the heart—but engraved upon the life! Grace is most
beautiful when it shines abroad with its golden beams. The clock has
not only its motion within—but the hand moves outside upon the
dial. Just so, pureness of heart, shows itself upon the dial of the life.
[1] A pure soul TALKS of God (Psalm 37:30). His heart is seen in
his tongue. He who is pure in heart—his mouth is full of heaven.
[2] A pure soul WALKS with God (Genesis 6:9). He is still doing
angel's work, praising God, serving God. He lives as Christ did upon
earth. Holy duties are the Jacob's ladder by which he is still
ascending to heaven. Purity of heart and life, are in Scripture made
twins. 'I will put my Spirit within you'—there is purity of heart. 'And
cause you to walk in my statutes'—there is purity of life (Ezekiel
36:27). Shall we account them pure, whose life is not in heaven
(Philippians 3:20)—but rather in hell? 'Shall I count them pure—who
have wicked balances and a bag of deceitful weights?' (Micah 6:11).
How justly may others reproach religion when they see it kicked
down with our unholy feet! A pure heart has a golden frontispiece.
Grace, like new wine, will have vent; it can be no more concealed
than lost. The saints are called 'jewels' (Malachi 3:17), because of that
shining luster which they cast in the eyes of others!
7. A pure heart is so in love with purity that nothing can
draw him off from it.
[1] Let others reproach purity, he loves it. As David, when he
danced before the ark, and Michal scoffed. David replied, 'if this is to
be vile—I will yet be more vile!' (2 Samuel 6:22). So says a pure
heart: 'If to follow after holiness is to be vile—I will yet be more vile!'
The more others deride holiness, the more a gracious soul burns in
love and zeal to it. If a man had an inheritance befallen him, would
he be laughed out of it? What is a Christian the worse for another's
reproach? A blind man's disparaging a diamond does not make it
sparkle the less!
[2] Let others persecute holiness, a pure heart will pursue
it. Holiness is the queen every gracious soul is espoused to—and he
will rather die than be divorced. Paul would be holy, 'though bonds
and persecutions awaited him' (Acts 20:23). The way of religion is
often thorny and bloody—but a gracious heart prefers inward purity
before outward peace. I have heard of one who, having a jewel he
much prized, the king sent for his jewel. 'Tell the king' (says he) 'I
honor his Majesty—but I will rather lose my life than part with my
jewel.' He who is enriched with the jewel of holiness, will rather die
than part with this jewel. When his honor and riches will do him no
good—his holiness will end in bliss, 'You have your fruit unto
holiness, and the end everlasting life'.
Let me persuade Christians to heart purity. The harlot 'wipes
her mouth' (Proverbs 30:20). But that is not enough. 'Wash your
heart, O Jerusalem' (Jeremiah 4:14). And here I shall lay down some
arguments or motives to persuade to heart purity.
1. The NECESSITY of heart-purity.
[1] Heart-purity is necessary, in respect of OURSELVES.
Until the heart is pure, all our holy things (that is, our religious
duties) are polluted. They are but splendid sins! 'Everything is pure
to those whose hearts are pure. But nothing is pure to those who are
corrupt and unbelieving, because their minds and consciences are
defiled' (Titus 1:15). Their offering is unclean. Under the law, if a
man who was unclean by a dead body, and carried a piece of holy
meat, the holy meat could not cleanse him—but the dead body
polluted that. (Haggai 2:12,13). He who had the leprosy, whatever he
touched was unclean. If he had touched the altar or sacrifice, the
altar would not cleanse him—but he would defiled the altar. A filthy
hand defiles the purest water. An impure heart defiles all religious
duties—he drops poison upon them all. A pure stream running
through muddy ground, is polluted. Just so, the holiest duties,
running through an impure heart, are polluted. A sinner's works are
called 'dead works' (Hebrews 6:1). And those works which are dead
cannot please God. A dead wife cannot please her husband.
[2] Heart purity is necessary, in respect of GOD. God is holy.
Purity is the chief robe with which God adorns himself. 'You are of
purer eyes than to behold evil' (Habakkuk 1:13). And will this holy
God endure to have an impure heart come near him? Will a man lay
a viper in his bosom! The holy God and the unrepentant sinner,
cannot dwell together. None can dwell together but friends—but
there is no friendship between God and the sinner, both of them
being of a contrary judgment and disposition. An impure heart is
more odious to God than a serpent! God gave the serpent its venom—
but Satan fills the heart with sin. 'Satan has filled your heart!' (Acts
5:3). The Lord abhors a sinner. He will not come near him, having
his plague-sores running. 'My soul loathed them!' (Zechariah 11:8).
[3] Heart purity is necessary, in regard of ANGELS. They are
pure creatures. The Cherubim, which typified the angels, were made
of fine gold to denote the purity of their essence. No unholy thought
enters into the angels, therefore there must be purity of heart that
there may be some resemblance between us and them. What would
unholy hearts do, among those pure angelic spirits?
[4] Heart purity is necessary, in regard of the GLORIFIED
SAINTS. They are pure, being refined from all the dregs of sin. They
are 'spirits of just men made perfect' (Hebrews 12:23). Now what
would profane spirits do among 'spirits made perfect'? I tell you, if
you who wallow in your sins, could come near God and angels and
spirits of men made perfect, and have a sight of their luster—you
would soon wish yourselves out of their company. As a man who is
dirty and in his rags, if he should stand before the king and his
nobles and see them glistening in their cloth of gold and sparkling
with their jewels—he would be ashamed of himself, and wish himself
out of their presence.
[5] Heart purity is necessary, in regard of HEAVEN. Heaven
is a pure place. It is an 'undefiled inheritance' (1 Peter 1:4). No
unclean beasts come into the heavenly ark! 'Nothing evil will be
allowed to enter!' (Revelation 21:27). The Lord will not put the new
wine of glory, into a musty impure heart! All these things considered,
shows the necessity of heart purity.
2. It is the will of God that we should be pure in heart. 'This
is the will of God—your sanctification' (1 Thessalonians 4:3). Are you
low in the world? Perhaps it is not the will of God that you should be
rich. But it is the will of God that you should be holy. 'This is the will
of God—your sanctification.' Let God have his will by being holy—
and you shall have your will by being happy. God's will must either
be fulfilled by us or upon us!
3. Purity of heart is the characteristic note of God's people.
'God is good to Israel—to those whose hearts are pure' (Psalm 73:1).
Heart-purity denominates us, the 'Israel of God'. It is not profession
which makes us the Israel of God. 'Not all who are descended from
Israel, are Israel' (Romans 9:6). Purity of heart is the jewel which is
hung only upon the elect! Chastity distinguishes a virtuous woman
from a harlot. Just so, the true Christian is distinguished from the
hypocrite—by his heart-purity. This is like the nobleman's star,
which is a peculiar ensign of honor, differing him from the vulgar.
When the bright star of purity shines in a Christian's heart, it
distinguishes him from a formal professor.
4. Purity of heart makes us like God. It was Adam's
unhappiness once, that he aspired to be like God in omniscience; but
we must endeavor to be like God in sanctity. God's image consists in
holiness. To those who do not have this image and superscription
upon them, he will say 'I never knew you!' God delights in no heart
but where he may see his own face and likeness. You cannot see your
face in a looking-glass when it is dusty. God's face cannot be seen in a
dusty impure soul. A pure heart (like a clean looking-glass) gives
forth some idea and representation of God. There is little comfort in
being like God in other things besides purity. Are we like God in that
we have a being? So have stones. Are we like him in that we have
motion? So have stars. Are we like him in that we have life? So have
trees and birds. Are we like him in that we have knowledge? So have
devils. There is no likeness to God, which will prove comfortable and
blissful—but our being like him in purity. God loves the pure in
heart. Love is founded upon likeness.
5. The excellency of the heart, lies in the purity of it. Purity
was the glory of the soul in innocence. The purer a thing is—the
better. The purer the air is, and the more free from noxious vapors—
the better it is. Pure water is most sweet. The purer the gold is, the
more valuable. The purer the wine is when it is taken off from the
lees and dregs—the more excellent it is. The more the soul is purified
by grace and taken off from the lees and dregs of sin—the more
precious in God's eyes. The purer the heart is—the more spiritual it
is; and the more spiritual it is—the more fit to entertain him who is
pure Spirit.
6. God is good to the pure in heart. 'God is good to Israel—to
those whose hearts are pure' (Psalm 73:1). We all desire that God
should be good to us. It is the sick man's prayer, 'May the Lord be
good to me'. God is good to those whose hearts are pure. But how is
God good to them? Two ways—
[1] To those who are pure, all things are sanctified. 'To the
pure—all things are pure' (Titus 1:15). Estate is sanctified, relations
are sanctified—just as the temple sanctified the gold and the altar
sanctified the offering. To the unclean—nothing is clean. Their table
is a snare; and their devotions are sin. There is a curse entailed upon
a wicked man (Deuteronomy 28:15-20)—but holiness removes the
curse and cuts off the punishment. 'To the pure all things are pure'.
[2] The pure-hearted have all things work for their good
(Romans 8:28). Mercies and afflictions shall turn to their good. The
most poisonous drug shall be medicinal. The most cross providence
shall carry on the design of their salvation. Who then would not be
pure in heart? 'God is good to those who are pure in heart'.
7. Heart purity makes way for heaven. The pure in heart 'shall
see God'. Happiness is nothing but the quintessence of holiness.
Purity of heart is heaven begun in a man. Holiness is called in
Scripture 'the anointing of God' (1 John 2:27). Solomon was first
anointed with the holy oil, and then he was made king (1 Kings 1:39).
Just so, the people of God are first anointed with the oil of the Spirit
and made pure in heart, and then the crown of glory is set upon their
head. And is not purity to be highly valued? It lays a path for glory.
'Purity of heart' and 'seeing of God' are linked together.
8. Note the examples of those who have been eminent for
heart-purity. The Lord Jesus was a pattern of purity. 'Who of you
convicts me of sin?' (John 8:46). In this we are to imitate Christ. We
are not to imitate him in raising the dead or in working miracles—
but in being holy (1 Peter 1:16).
Besides this golden pattern of Christ, we are to write after the fair
copy of those saints who have been of a dove-like purity. David was
so pure in heart, that he was a man 'after God's heart'. Abraham was
so purified by faith that he was one of God's cabinet-counsel (Genesis
18:17). Moses was so holy that God spoke with him face to face. What
were the rest of the patriarchs but so many plants of renown,
flourishing in holiness? The fathers in the primitive church were
exemplary for purity. Gregory Nazianzen, Basil, Augustine, they were
so inlaid and adorned with purity, that envy itself could not tax them.
We wish we had such saints as were in the primitive times, so just
were they in their dealings, so decent in their attire, so true in their
promises, so devout in their religion, so unblamable in their lives,
that they were living sermons, walking Bibles, genuine
pictures of Christ, and helped to keep up the credit of godliness in
the world.
9. Heart-purity is the only jewel you can carry out of the
world. Have you a child you delight in, or an estate? You can 'carry
nothing out of the world' (1 Timothy 6:7). Purity of heart is the only
commodity that can be with comfort transported. This is that which
will stay longest with you. Usually we love those things which last
longest. We prize a diamond or piece of gold above the most
beautiful flower, because the flower is fading. Heart-purity has
perpetuity! It will go with us beyond the grave!
But how shall we attain to heart-purity?
1. Often look into the Word of God. 'Now you are clean, through
the word' (John 15:3). 'Your word is very pure' (Psalm 119:140).
God's Word is pure, not only for the matter of it—but the effect of it,
because it makes us pure. 'Sanctify them through your truth; your
word is truth' (John 17:17). By looking into this pure crystal—we are
changed into the image of it. The Word is both a looking-glass
to show us the spots of our souls—and a laver to wash them
away! The Word breathes nothing but purity; it enlightens the
mind; it consecrates the heart.
2. Go to the bath. There are two baths Christians should wash in.
[1] The bath of tears. Go into this bath. Peter had sullied and
defiled himself with sin and he washed himself with penitential tears.
Mary Magdalene, who was an impure sinner, 'stood at Jesus' feet
weeping' (Luke 7:38). Mary's tears washed her heart—as well as
Christ's feet! Oh sinners, let your eyes be a fountain of tears! Weep
for those sins which are so many as have passed all arithmetic. This
water of contrition is healing and purifying.
[2] The bath of Christ's blood. This is that 'fountain opened for
sin and uncleanness' (Zechariah 13:1). A soul steeped in the brinish
tears of repentance and bathed in the blood of Christ is made pure.
This is that 'spiritual washing'. All the legal washings and
purifications were but types and emblems representing Christ's
blood. This blood whitens the black soul.
3. Get faith. It is a soul-cleansing grace. 'Having purified their
hearts by faith' (Acts 15:9). The woman in the gospel who but
touched the hem of Christ's garment was healed. A touch of faith
heals. If I believe Christ and all his merits are mine, how can I sin
against him? We do not willingly injure those friends who, we
believe, love us. Nothing can have a greater force and efficacy upon
the heart to make it pure, than faith. Faith will remove mountains,
the mountains of pride, lust, envy. Faith and the love of sin are
incompatible.
4. Breathe after the Spirit. He is called the Holy Spirit
(Ephesians 1:13). He purifies the heart as lightning purifies the air.
That we may see what a purifying virtue the Spirit has, he is
compared to various things:
[1] The Spirit is compared to FIRE (Acts 2:3). Fire is of a
purifying nature. It refines and cleans metals. It separates the dross
from the gold. The Spirit of God in the heart refines and sanctifies it.
He burns up the dross of sin.
[2] The Spirit is compared to WIND. 'There came a sound from
heaven as of a mighty rushing wind, and they were all filled with the
Holy Spirit' (Acts 2:24). The wind purifies the air. When the air by
reason of foggy vapors is unwholesome, the wind is a fan to winnow
and purify it. Thus when the vapors of sin arise in the heart—vapors
of pride and covetousness, earthly vapors—the Spirit of God arises
and blows upon the soul and purges away these impure vapors. The
spouse in the Canticles prays for a gale of the Spirit, that she might
be made pure (4:16).
[3] The Spirit is compared to WATER. 'He who believes on me,
out of his belly shall flow rivers of living water; but this spoke he of
the Spirit' (John 7:38, 39). The Spirit is like water, not only to make
the soul fruitful, for it causes the desert to blossom as the rose
(Isaiah 32:15; 35:1)—but the Spirit is like water to purify. Whereas,
before, the heart of a sinner was unclean and whatever he touched
had a tincture of impurity (Numbers 19:22), when once the Spirit
comes into the heart, with his continual showers, he washes off the
filthiness of it, making it pure and fit for God to dwell in.
5. Take heed of close converse and fellowship with the
wicked. One vain mind makes another vain. One hard heart makes
another. The stone in the body is not infectious—but the stone in the
heart is. One profane person poisons another. Beware of the society
of the wicked.
Some may object: But what hurt is in this? Did not Jesus converse
with sinners? (Luke 5:29).
[1] There was a necessity for that. If Jesus had not come among
sinners, how could any have been saved? He went among sinners—
but not to join with them in their sins. He was not a companion of
sinners—but a physician of sinners.
[2] Though Christ did converse with sinners, he could not be polluted
with their sin. His divine nature was a sufficient antidote to preserve
him from infection. Christ could be no more defiled with their sin—
than the sun is defiled by shining on a dunghill. Sin could no more
stick on Christ—than a burr on a crystal. The soil of his heart was so
pure—that no viper of sin could breed there. But the case is altered
with us. We have a storehouse of corruption within, and the least
thing will increase this storehouse. Therefore it is dangerous
mingling ourselves among the wicked. If we would be pure in heart—
let us shun their society. He who would preserve his garment clean,
avoids the dirt. The wicked are as the mire (Isaiah 57:20). The fresh
waters running among the salt waters, taste brackish.
6. If you would be pure, walk with those who are pure. As
the communion of the saints is in our Creed, so it should be in our
company. 'He who walks with the wise, shall be wise' (Proverbs
13:20), and he who walks with the pure, shall be pure. The saints are
like a bed of spices. By intermixing ourselves with them we shall
partake of their savouriness. Association begets assimilation.
Sometimes God blesses godly society, to the conversion of others.
7. Wait at the posts of wisdom's doors. Reverence the Word
preached. The Word of God sucked in by faith (Hebrews 4:2)
transforms the heart into the likeness of it (Romans 6:17). The Word
is a holy seed (James 1:18), which being cast into the heart makes it
partake of the divine nature (2 Peter 1:4).
8. Pray for heart purity. Job propounds the question, 'Who can
bring a clean thing out of an unclean?' (Job 14:4; 15:14). God can do
it. Out of an impure heart—he can produce grace. Pray that prayer of
David, 'Create in me a clean heart, O God' (Psalm 51:10). Most men
pray more for full purses, than pure hearts. We should pray for
heart-purity fervently. It is a matter we are most nearly concerned in.
'Without holiness no man shall see the Lord' (Hebrews 12:14). Our
prayer must be with sighs and groans (Romans 8:23-26). There must
not only be elocution but affection. Jacob wrestled in prayer
(Genesis 32:24). Hannah poured out her soul (1 Samuel 1:15). We
often pray so coldly (our petitions even freezing between our lips), as
if we would teach God to deny our prayers. We pray as if we did not
care whether God heard us or not!
Oh Christian, be earnest with God for a pure heart! Lay your heart
before the Lord and say, "Lord, You who have given me a heart, give
me a pure heart. My heart is good for nothing as it is. It defiles
everything it touches. Lord, I am not fit to live with this heart—for I
cannot honor you; nor fit to die with it—for I cannot see you. Oh
purge me with hyssop. Let Christ's blood be sprinkled upon me. Let
the Holy Spirit descend upon me. 'Create in me a clean heart, O God'.
You who bid me to give you my heart—Lord, make my heart pure
and you shall have it!"
The blessed PRIVILEGE of seeing God explained "They shall see God!" Matthew 5:8
These words are linked to the former and they are a great incentive
to heart-purity. The pure heart shall see the pure God. There is a
double sight which the saints have of God.
1. In this life; that is, spiritually by the eye of faith. Faith sees God's
glorious attributes in the looking-glass of his Word. Faith beholds
him showing forth himself through the lattice of his ordinances. Thus
Moses saw him who was invisible (Hebrews 11:27). Believers see
God's glory as it were—veiled over. They behold his 'back parts' (Exodus 33:23).
2. In the life to come; and this glorious sight is meant in the text,
'They shall see God.' A glorious prospect! This divines call 'the
beatific vision'. At that day the veil will be pulled off, and God will
show himself in all his glory to the soul, just as a king on a day of
coronation, shows himself in all his royalty and magnificence. This
sight of God, will be the heaven of heaven. We shall indeed have a
sight of angels, and that will be sweet—but the quintessence of
happiness and the diamond in the ring will be this—'We shall see
God!' It would be night in heaven, if the Sun of Righteousness did
not shine there. It is the king's presence, which makes the court.
Absalom counted himself half-alive, unless he might see the king's
face (2 Samuel 14:32).
'Blessed are the pure in heart—for they shall see God!' This sight of
God in glory is, first, partly mental and intellectual. We shall see
him with the eyes of our mind.
But second, it is partly physical; not that we can with bodily eyes
behold the bright essence of God. Indeed, some erroneously held that
God had a visible shape and figure. As man was made in God's
image, so they thought that God was made in man's image; but God
is a Spirit (John 4:24), and being a Spirit, he is invisible (1 Timothy
1:17). He cannot be beheld by bodily eyes. 'Whom no man has seen,
nor can see' (1 Timothy 6:16). A sight of his glory would overwhelm
us. This wine is too strong for our weak heads.
But when I say our seeing of God in heaven is physical, my meaning
is that we shall with bodily eyes behold Jesus Christ, through whom
the glory of God, his wisdom, holiness, and mercy, shall shine forth
to the soul. Put a back of steel to the glass—and you may see a face in
it. So the human nature of Christ is as it were a back of steel through
which we may see the glory of God (2 Corinthians 4:6). In this sense
that scripture is to be understood, 'With these eyes shall I see God'
(Job 19:26, 27).
Now concerning this blessed sight of God, it is so sublime and sweet,
that I can only draw a dark shadow of it. We shall better understand
it—when we come to heaven. At present I shall lay down these nine
MAXIMS concerning this beatific vision.
1. Our sight of God in heaven shall be a CLEAR sight. Here
we see him 'through a glass darkly' (1 Corinthians 13:12). But
through Christ we shall behold God in a very illustrious manner. God
will unveil himself and show forth his glory—so far as the soul is
capable to receive. If Adam had not sinned, it is probable that he
would never have had such a clear sight of God—as the saints in glory
shall have. 'We shall see him as he is' (1 John 3:2). Now we see him
as he is not. There we shall see him 'as he is' in a very clear manner.
'Then shall I know—even as also I am known' (1 Corinthians 13:12),
that is, 'clearly'. Does not God know us clearly and fully? Then shall
the saints know him (according to their capacity) as they are known.
As their love to God, so their sight of God—shall be perfect.
2. This sight of God will be a TRANSCENDENT sight. It will
surpass in glory. Such glittering beams shall sparkle forth from the
Lord Jesus, as shall infinitely amaze and delight the eyes of the
beholders! Imagine what a blessed sight it will be, to see Christ
wearing the robe of our human nature and to see that nature sitting
in glory above the angels. If God is so beautiful here in his
ordinances, Word, prayer, sacraments; if there is such excellency in
him when we see him by the eye of faith through the telescope of a
promise, O what will it be when we shall see him 'face to face'!
When Christ was transfigured on the mount, he was full of glory
(Matthew 17:2). If his transfiguration was so glorious, what will his
exaltation be! What a glorious time will it be when (as it was said of
Mordecai) we shall see him in the presence of his Father, 'arrayed in
royal apparel, and with a great crown of gold upon his head' (Esther
8:15). This will be glory beyond hyperbole! If the sun were ten
thousand times brighter than it is—it could not so much as shadow
out this glory. In the heavenly horizon we behold beauty in its first
magnitude and highest elevation. There we shall 'see the king in his
glory' (Isaiah 33:17). All lights are but eclipses, compared with that
glorious vision. Apelles' pencil could but blot it; angels' tongues could
but dishonor it.
3. This sight of God will be a TRANSFORMING sight. 'We
shall be like him' (1 John 3:2). The saints shall be changed into glory.
As when the light springs into a dark room, the room may be said to
be changed from what it was; the saints shall so see God—as to be
changed into his image! (Psalm 17:15). Here on earth, God's people
are blackened and sullied with infirmities—but in heaven they shall
be as the dove covered with silver wings. They shall have some rays
and beams of God's glory shining in them. The crystal, by having the
sun shine on it, sparkles and looks like the sun. Just so, the saints by
beholding the brightness of God's glory shall have a tincture of that
glory upon them. Not that they shall partake of God's very essence,
for as the iron in the fire becomes fire—yet remains iron still, so the
saints by beholding the luster of God's majesty shall be glorious
creatures—but yet creatures still4. This sight of God will be a JOYFUL sight. 'You shall make
me glad with the light of your countenance' (Acts 2:28). After a sharp
winter, how pleasant will it be to see the Sun of Righteousness
displaying himself in all his glory! Does faith breed joy? 'Even though
you do not see him now, you believe in him and are filled with an
inexpressible and glorious joy' (1 Peter 1:8). If the joy of faith is such,
what will the joy of vision be! The sight of Christ will amaze the eye
with wonder, and ravish the heart with joy. If the face of a friend
whom we entirely love so affects us and drives away sorrow—O how
cheering will the sight of God be to the saints in heaven! Then indeed
it may be said, 'Your heart shall rejoice!' (John 16:22). There are two
things which will make the saints' vision of God in heaven joyful.
[1] Through Jesus Christ, the dread and terror of the divine
essence shall be taken away. Majesty shall appear in God to
preserve reverence—but however, it will be a majesty clothed with
beauty and tempered with sweetness, to excite joy in the saints. We
shall see God as a friend, not as guilty Adam did, who was afraid, and
hid himself (Genesis 3:10)—but as Queen Esther looked upon King
Ahasuerus holding forth the golden scepter (Esther 5:2). Surely this
sight of God will not be dreadful, but delightful!
[2] The saints shall not only have vision, but fruition. They
shall so see God, as to enjoy him. True blessedness lies partly in the
understanding—by seeing the glory of God richly displayed; and
partly in the will—by a sweet delicious taste of it and acquiescence of
the soul in it. We shall so see God—as to love him—and so love him
as to be filled with him. The seeing of God implies fruition. 'Enter
into the joy of your Lord' (Matthew 25:21) not only behold it—but
enter into it. 'In your light we shall see light' (Psalm 36:9); there is
vision. 'At your right hand there are pleasures for evermore' (Psalm
16:11); there is fruition. So great is the joy which flows from the sight
of God—as will make the saints break forth into triumphant praises
and hallelujahs.
5. This sight of God will be a SATISFYING sight. Cast three
worlds into the heart, and they will not fill it—but the sight of God
satisfies! 'I shall be satisfied when I awake with your likeness' (Psalm
17:15). Solomon says 'The eye is never satisfied with seeing'
(Ecclesiastes 1:8). But there the eye will be satisfied with seeing.
God, and nothing but God, can satisfy. The saints shall have their
heads so full of knowledge, and their hearts so full of joy—that they
shall have no lack.
6. This sight of God will be an UNWEARYING sight. Let a
man see the rarest sight that is—he will soon be cloyed. When he
comes into a garden and sees delightful walks, lovely arbours,
pleasant flowers, within a little while he grows weary; but it is not so
in heaven. There is no cloying there. We shall never be weary of
seeing God, for the divine essence being infinite, there shall be every
moment new and fresh delights springing forth from God into the
glorified soul! The soul shall be full and satisfied—yet still desire
more of God. So sweet will God be—that the more the saints behold
God—the more they will be ravished with desire and delight!
7. This sight of God will be a BENEFICIAL sight. It will tend
to the bettering and advantaging of the soul. Some colors, while they
delight the eyes, hurt them. But this knowledge and vision of God,
shall better the soul and tend to its infinite happiness. Eve's looking
upon the tree of knowledge, was harmful to her. But the saints can
receive no detriment from the eternal beholding of God's glory. This
sight will be beneficial. The soul will never be in its perfection, until
it comes to see God. This will be the crowning blessing.
8. This sight of God shall be PERPETUAL. Here we see objects
awhile, and then our eyes grow dim and we need eye-glasses. But the
saints shall always behold God. As there shall be no cloud upon
God's face, so the saints shall have no mote in their eye. Their sight
shall never grow dim—but they shall be to all eternity looking on
God, that beautiful and delightful object! O what a soul-ravishing
sight will this be! God must make us able to bear it. We can no more
endure a sight of glory—than a sight of wrath. But the saints in
heaven, shall have their capacities enlarged, and they shall be made
fit to receive the delightful beams of divine glory!
9. This sight of God will be an IMMEDIATE sight. There are
some who deny that the soul is immediately after death admitted to
the sight of God—but I assert that the saints shall have an immediate
transition and passage from death to glory. As soon as death has
closed their eyes—they shall see God. If the soul is not immediately
after death translated to the beatific vision—then what becomes of
the soul in that period of time, until the resurrection?
Does the soul go into torment? That cannot be, for the soul of a
believer is a member of Christ's mystical body, and if this soul should
go to hell—a member of Christ might be for a time damned. But that is impossible.
Does the soul sleep in the body as some drowsily imagine? How then
shall we make good sense of that scripture 'We are willing rather to
be absent from the body—and to be present with the Lord'?(2
Corinthians 5:8) If the soul at death is absent from the body, then it
cannot sleep in the body.
Does the soul die? It appears that the soul of a believer after death,
goes immediately to God. 'This day shall you be with me in paradise'
(Luke 23:43). That word 'with me' shows clearly that the thief on the
cross was translated to heaven. For there Christ was (Ephesians
4:10). And the word 'this day' shows that the thief on the cross had
an immediate passage from the cross to paradise. Therefore, the
souls of believers have an immediate vision of God after death. It is
but winking—and they shall see God!
See the misery of an IMPURE sinner.
He shall never be admitted to the blessed sight of God. Only the pure
in heart shall see God. Such as live in sin, whose souls are dyed black
with the filth of hell—they shall never come where God is. They shall
have an affrighting vision of God—but not a beatific vision. They
shall see the flaming sword and the burning lake—but not the mercy seat!
God in Scripture is sometimes called a 'consuming fire',
sometimes the 'Father of lights'. The wicked shall feel the fire—but
not see the light. Impure souls shall be covered with shame and
darkness as with a mantle, and shall never see the king's face. Those
who would not see God in his Word and ordinances—shall not see
him in his glory.
Is there such a blessed privilege after this life? Then let me persuade
all who hear me this day:
1. To get into Christ. We can come to God—only by Christ. Moses
when he was in the rock saw God (Exodus 33:32). Only in this
blessed rock, Christ—shall we see God.
2. To be purified people. It is only the pure in heart, who shall see
God. It is only a clear eye, which can behold a bright transparent
object. Only those who have their hearts cleansed from sin, can have
this blessed sight of God. Sin is such a cloud as, if it is not removed,
will forever hinder us from seeing the Sun of Righteousness.
Christian, have you upon your heart 'holiness to the Lord'? Then you
shall see God. 'There are many,' says Augustine, 'who want to go to
heaven—but they will not take the holy way which alone leads there!'
There are several sorts of eyes which shall never see God—the
ignorant eye, the unchaste eye, the scornful eye, the malicious eye,
the covetous eye. If you would see God when you die, you must be
purified people while you live! 'We know that when He appears, we
will be like Him, because we will see Him as He is. And everyone who
has this hope in Him purifies himself just as He is pure.' (1 John 3:2,
3).Let me turn myself to the PURE in heart.
1. Stand amazed at this privilege—that you who are worms
crept out of the dust—should be admitted to the blessed sight of God,
for all eternity! It was Moses' prayer, 'I beseech you, show me your
glory' (Exodus 33:18). The saints shall behold God's glory! The pure
in heart shall have the same blessedness that God himself has. For
what is the blessedness of God—but the contemplating his own
infinite glory and beauty!
2. Begin your sight of God here on earth. Let the eye of your
faith be ever upon God. Moses by faith 'saw him who is invisible'
(Hebrews 11:27). Often look upon him with believing eyes—whom
you hope to see with glorified eyes. 'My eyes are ever towards the
Lord' (Psalm 25:15). While others are looking towards the earth as
if they would fetch all their comforts thence—let us look up to
heaven! There is the best sight. The sight of God by faith would let in
much joy to the soul. 'You love Him, though you have not seen Him.
And though not seeing Him now, you believe in Him and rejoice with
inexpressible and glorious joy!' (1 Peter 1:8).
3. Let this be a cordial, to revive the pure in heart. Be
comforted with this—you shall shortly see God! The godly have
many sights here on earth, which they do not desire to see. They see
a body of death; they see evil and sin; they see unholy people wearing
the mask of religion; they see the white devil. These sights occasion
sorrow. But there is a blessed sight a-coming! 'They shall see God!'
And in him, are all sparkling beauties and ravishing joys to be found!
4. Do not be discouraged at sufferings. All the hurt that
affliction and death can do—is to give you a sight of God. As one said
to his fellow-martyr, 'One half-hour in glory, will make us forget all
our pain!' When the sun rises—all the dark shadows of the night flee
away. When the pleasant beams of God's countenance begin to shine
upon the soul in heaven—then sorrows and sufferings shall be no
more! The dark shadows of the night, shall fly away. The thoughts of
this coming beatific vision, should carry a Christian full sail with joy
through the waters of affliction! This made Job so willing to
embrace death: 'But as for me, I know that my Redeemer lives! And
after my body has decayed, yet in my body I will see God! I will see
him for myself. Yes, I will see him with my own eyes! I am
overwhelmed at the thought!' (Job 19:25-27)
|
|
|
|
Post by Admin on Apr 14, 2024 14:47:57 GMT -5
Concerning Peaceableness
"Blessed are the peacemakers." Matthew 5:9
This is the seventh step of the golden ladder which leads to
blessedness. The name of peace is sweet, and the work of peace is a
blessed work. 'Blessed are the peacemakers'.
Observe the connection. The Scripture links these two together,
pureness of heart and peaceableness of spirit. 'The wisdom from
above is first pure, then peaceable' (James 3:17). 'Follow peace and
holiness' (Hebrews 12:14). And here Christ joins them together 'pure
in heart, and 'peacemakers', as if there could be no purity where
there is not a study of peace. That religion is suspicious which is full
of faction and discord.
In the words there are three parts:
1. A duty implied, namely—Peaceable-mindedness.
2. A duty expressed—to be peacemakers.
3. A title of honor bestowed—'They shall be called the children of
God'.
1. The duty implied, 'peaceable-mindedness'. For before men can
make peace among others, they must be of peaceable spirits
themselves. Before they can be promoters of peace, they must be
lovers of peace.
Christians must be peaceable-minded. This peaceableness of spirit is
the beauty of a saint. It is a jewel of great price: 'The ornament of a
quiet spirit which is in the sight of God of great price' (1 Peter 3:4).
The saints are Christ's sheep (John 10:27). The sheep is a peaceable
creature. They are Christ's doves (Canticles 2:14), therefore they
must be without gall. It becomes not Christians to be Ishmaels but
Solomons. Though they must be lions for courage—yet lambs for
peaceableness. God was not in the earthquake, nor in the fire—but in
the 'still small voice' (1 Kings 19:12). God is not in the rough fiery
spirit, but in the peaceable spirit.
There is a fourfold peace that we must study and cherish.
[1] There is a home peace—peace in families. It is called 'the bond
of peace' (Ephesians 4:3). Without this all drops in pieces. Peace is a
belt which ties together members in a family. It is a golden clasp
which knits them together, so that they do not fall in pieces. We
should endeavor that our houses should be 'houses of peace'. It is not
the beauty of the rooms which makes a house pleasant—but
peaceableness of dispositions. There can be no comfortableness in
our dwellings, until peace is the atmosphere of our houses.
[2] There is a town peace—when there is a sweet harmony, a tuning
and chiming together of affections in a town; when all draw one way
and, as the apostle says, are 'perfectly joined together in the same
mind' (1 Corinthians 1:10). One jarring string brings all the music out
of tune. One bad member in a town endangers the whole. 'Be at
peace among yourselves' (1 Thessalonians 5:13). It is little comfort to
have our houses joined together if our hearts be asunder.
[3] There is a political peace—peace in a nation. This is the fairest
flower of a prince's crown. Peace is the best blessing of a nation. It is
well with bees when there is a noise; but it is best with Christians
when (as in the building of the Temple) there is no noise of hammer
heard. Peace brings plenty along with it. How many miles would
some go on pilgrimage to purchase this peace! Political plants thrive
best in the sunshine of peace. 'He makes peace in your borders, and
fills you with the finest of the wheat' (Psalm 147:14). 'Peace makes all
things flourish'.
The ancients made the harp the emblem of peace. How sweet would
the sounding of this harp be, after the roaring of the cannon! All
should study to promote this political peace. The godly man when he
dies 'enters into peace' (Isaiah 57:2). But while he lives peace must
enter into him.
[4] There is an ecclesiastical peace—a church-peace, when there is
unity and verity in the church of God. Never does religion flourish
more, than when her children spread themselves as olive-plants
round about her table. Unity in faith and conduct is a mercy we
cannot prize enough. This is that which God has promised (Jeremiah
32:39) and which we should pursue (Zechariah 8:18-23). Ambrose
says of Theodosius the Emperor, that when he lay sick he took more
care for the Church's peace than for his own recovery.
The reasons why we should be peaceable-minded are two:
First, we are called to peace (1 Corinthians 7:15). God never called
any man to division. That is a reason why we should not be given to
strife, because we have no call for it. But God has called us to peace.
Second, it is the nature of grace to change the heart and make it
peaceable. By nature we are of a fierce cruel disposition. When God
cursed the ground for man's sake, the curse was that it should bring
forth 'thorns and thistles' (Genesis 3:18). The heart of man naturally
lies under this curse. It brings forth nothing but the thistles of strife
and contention. But when grace comes into the heart, it makes it
peaceable. It infuses a sweet, loving disposition. It smoothes and
polishes the most knotty piece. It files off the ruggedness in men's
spirits. Grace turns the vulture into a dove, the briar into a myrtle
tree (Isaiah 55:13), the lion-like fierceness into a lamb-like
gentleness. 'In that day the wolf and the lamb will live together'
(Isaiah 11:6-9). It is spoken of the power which the gospel shall have
upon men's hearts; it shall make such a metamorphosis that those
who before were full of rage and hatred, shall now be made peaceable
and gentle. 'Nothing will hurt or destroy in all my holy mountain.'
It shows us the character of a true saint. He is given to peace. He is
the keeper of the peace. He is 'a son of peace'.
Caution: Not but that a man may be of a peaceable spirit—yet seek to
recover that which is his due. If peace has been otherwise sought and
cannot be attained, a man may go to law and yet be a peaceable man.
It is with going to law as it is with going to war, when the rights of a
nation are invaded (as 2. Chronicles 20:2, 3), and peace can be
purchased by no other means than war; here it is lawful to beat the
ploughshare into a sword. So when there is no other way of
recovering one's right but by going to law, a man may commence a
suit in law yet be of a peaceable spirit. Going to law (in this case) is
not so much striving with another—as contending for a man's own. It
is not to do another wrong—but to do himself right. It is a desire
rather of equity than victory. I say as the apostle, 'the law is good if a
man uses it lawfully' (1 Timothy 1:8).
You may ask, Is all peace to be sought? how far is peace lawful? I
answer, Peace with men must have this double limitation:
1. The peace a godly man seeks is not to have a league of
amity with sinners. Though we are to be at peace with their
persons—yet we are to have war with their sins. We are to have peace
with their persons as they are made in God's image—but to have war
with their sins as they have made themselves in the devil's image.
David was for peace (Psalm 120:7)—but he would not sit on the ale bench with sinners (Psalm 26:4,
5). Grace teaches kindness. We are
to be civil to the worst—but not twist into a cord of friendship. That
were to be 'brethren in iniquity'. 'Have no fellowship with the
unfruitful works of darkness' (Ephesians 5:11). Jehoshaphat (though
a good man) was blamed for this: 'Should you help the ungodly and
love those who hate the Lord?' (2 Chronicles 19:2). The fault was not
that he entertained civil peace with Ahab—but that he had a league of
friendship and was assistant to Ahab when he went contrary to God.
'Therefore was wrath upon Jehoshaphat from before the Lord' (verse
2). We must not so far have peace with others, as to endanger
ourselves. If a man has the plague, we will be helpful to him and send
him our best remedies—but we are careful not to have too much of
his company or suck in his infectious breath. So we may be peaceable
towards all, and helpful to all. Pray for them, counsel them, relieve
them—but let us take heed of too much familiarity, lest we suck in
their infection. In short we must so make peace with men that we do
not break our peace with conscience. 'Follow peace and holiness'
(Hebrews 12:14). We must not purchase peace with the loss of holiness.
2. We must not so seek peace with others as to wrong truth.
'Buy the truth—and sell it not' (Proverbs 23:23). Peace must not be
bought with the sale of truth. Truth is the ground of faith, and the
rule of life. Truth is the most orient gem of the churches' crown.
Truth is a deposit, or charge that God has entrusted us with. We trust
God with our souls. He trusts us with his truths. We must not let any
of God's truths fall to the ground. Luther says, 'It is better that the
heavens fall—than one crumb of truth perish.' The least filings of this
gold are precious. We must not so seek the flower of peace—as to
lose the diamond of truth.
We ought not to unite with error. 'What communion has light with
darkness?' (2 Corinthians 6:14). There are many who would have
peace, by the destroying of truth; peace with Arminian, Socinian, and
other heretics. This is a peace of the devil's making. Cursed be that
peace which makes war with the Prince of peace. Though we must be
peaceable—yet we are bid to 'contend for the faith' (Jude 3). We must
not be so in love with the golden crown of peace, as to pluck off the
jewels of truth. Rather let peace go—than truth. The martyrs would
rather lose their lives—than let go the truth.
If Christians must be peaceable-minded, what shall we say to those
who are given to strife and contention? To those who, like flax or
gunpowder, if they be but touched, are all on fire? How far is this
from the spirit of the gospel! It is made the note of the wicked. 'They
are like the troubled sea' (Isaiah 57:20). There is no rest or quietness
in their spirits—but they are continually casting forth the foam of
passion and fury. We may with Strigelius wish even to die to be freed
from the bitter strifes which are among us. There are too many who
live in the fire of broils and contentions. 'If you have bitter envying
and strife, this wisdom descends not from above—but is devilish'
(James 3:14, 15). The lustful man is brutish; the wrathful man is
devilish. Everyone is afraid to dwell in a house which is haunted with
evil spirits—yet how little afraid are men of their own hearts, which
are haunted with the evil spirit of wrath and anger.
And then, which is much to be laid to heart, there are the divisions of
God's people. God's own tribes go to war with each other. In
Tertullian's time it was said, 'See how the Christians love one
another.' But now it may be said, 'See how the Christians snarl one at
another, They are like ferocious bears!' Wicked men agree together,
when those who pretend to be led by higher principles are full of
animosities and heart-burnings. Was it not sad to see Herod and
Pilate uniting, and to see Paul and Barnabas arguing? (Acts 15:39).
When the disciples called for fire from heaven, 'You know not (says
Christ) what manner of spirit you are of' (Luke 9:55). As if the Lord
had said, This fire you call for is not zeal—but is the wildfire of your
own passions. This spirit of yours does not suit with the Master you
serve, the Prince of peace, nor with the work I am sending you about,
which is an mission of peace. It is Satan who kindles the fire of
contention in men's hearts—and then stands and warms himself at
the fire! When men's spirits begin to bluster and storm, the devil has
conjured up these winds. Discords and animosities among Christians
bring their godliness much into question, for 'the wisdom which is
from above is peaceable, gentle, and easy to be entreated' (James
3:17).
Be of a peaceable disposition. 'If it be possible, as much as lies in you,
live peaceably with all men' (Romans 12:18). The curtains of the
tabernacle were to be looped together (Exodus 26:3, 4). So should
the hearts of Christians be looped together in peace and unity. That I
may persuade to peaceable-mindedness, let me speak both to
reason and conscience.
1. A peaceable spirit seems to be agreeable to the natural
frame and constitution. Man by nature seems to be a peaceable
creature, fitter to handle the plough than the sword. Other creatures
are naturally armed with some kind of weapon with which they are
able to revenge themselves. The lion has his paw, the boar his tusk,
the bee his sting. Only man has none of these weapons. He comes
naked and unarmed into the world as if God would have him a
peaceable creature. 'White-robed peace is befitting to men, fierce
anger is fitting for wild beasts.' Man has his reason given him—that
he should live amiably and peaceably.
2. A peaceable spirit is honorable. 'It is a honor for a man to
cease from strife' (Proverbs 20:3). We think it a brave thing to give
way to strife and let loose the reins to our passions. Oh no, 'it is a
honor to cease from strife'. Noble spirits are lovers of peace. It is the
bramble which rends and tears whatever is near it. The cedar and fig tree,
those more noble plants, grow pleasantly and peaceably.
Peace ableness is the ensign and ornament of a noble mind.
3. To be of a peaceable spirit is wise. 'The wisdom from above
is peaceable' (James 3:17). A wise man will not meddle with strife. It
is like putting one's finger into a hornets nest; or to use Solomon's
similitude, 'The beginning of strife is as when one lets out water'
(Proverbs 17:14). To set out the folly of strife, it is as letting out of
water in two respects:
[1] When water begins to be let out, there is no end of it. So there is
no end of strife when once begun.
[2] The letting out of water is dangerous. If a man should break
down a bank and let in the sea, the water might overflow his fields
and drown him in the flood. So is he who intermeddles with strife.
He may harm himself and open such a sluice as may engulf and
swallow him up. True wisdom espouses peace. A prudent man will
keep off from the briars as much as he can.
4. To be of a peaceable spirit brings peace along with it. A
contentious person vexes himself and eclipses his own comfort. He is
like the bird which beats itself against the cage. 'A kind man benefits
himself, but a cruel man brings trouble on himself' (Proverbs 11:17).
He is just like one who pares off the sweet of the apple and eats
nothing but the core. So a quarrelsome man pares off all the comfort
of his life and feeds only upon the bitter core of trouble. He is a self tormentor.
The wicked are compared to a 'troubled sea' (Isaiah
57:20). And it follows 'there is no peace to the wicked' (verse 21). The
Septuagint renders it 'There is no joy to the wicked'. Angry people do
not enjoy what they possess—but peaceableness of spirit brings the
sweet music of peace along with it. It makes a calm and harmony in
the soul. Therefore the psalmist says, it is not only good—but
pleasant, to live together in unity (Psalm 133:1).
5. A peaceable disposition is a Godlike disposition.
God the Father is called 'the God of peace' (Hebrews 13:20). Mercy
and peace surround his throne. He signs the articles of peace and
sends the ambassadors of peace to publish them (2 Corinthians 5:20).
God the Son is called 'the Prince of peace' (Isaiah 9:6). His name is
Emmanuel, God with us, a name of peace. His office is to be a
mediator of peace (1 Timothy 2:5). He came into the world with a
song of peace; the angels sang it: 'Peace on earth' (Luke 2:14). He
went out of the world with a legacy of peace: 'Peace I leave with you,
my peace I give unto you' (John 14:27).
God the Holy Spirit is a Spirit of peace. He is the Comforter. He
seals up peace (2 Corinthians 1:22). This blessed dove brings the
olive-branch of peace in his mouth. A peaceable disposition
evidences something of God in a man. Therefore God loves to dwell
there. 'In Salem is God's tabernacle' (Psalm 76:2). Salem signifies
'peace'. God dwells in a peaceable spirit.
6. Christ's earnest prayer was for peace. He prayed that his
people might be one (John 17:11, 21, 23), that they might be of one
mind and heart. And observe the argument Christ uses in prayer [it
is good to use arguments in prayer. They are as the feathers to the
arrow, which make it fly swifter, and pierce deeper. Affections in
prayer are as the powder in the gun; arguments in prayer are as the
bullet]. The argument Christ urges to his Father is 'that they may be
one, even as we are one' (verse 22). There was never any discord
between the Father and Christ. Though God parted with Christ out of
his bosom—yet not out of his heart. There was ever dearness and
oneness between them. Now Christ prays that, as he and his Father
were one, so his people might be all one in peace and concord. Did
Christ pray so earnestly for peace, and shall not we endeavor what in
us lies to fulfill Christ's prayer? How do we think Christ will hear our
prayer, if we cross his prayer?
7. Christ not only prayed for peace—but bled for it. 'Having
made peace through the blood of his cross' (Colossians 1:20). Peace
of all kinds! He died not only to make peace between God and man—
but between man and man. Christ suffered on the cross that he might
cement Christians together with his blood. As he prayed for peace—
so he paid for peace. Christ was himself bound—to bring us into the
'bond of peace'.
8. Strife and contention hinder the growth of grace. Can
good seed grow in a ground where there is nothing but thorns and
briars to be seen? 'The thorns choked the seed' (Matthew 13:7).
When the heart is, as it were, stuck with thorns and is ever tearing
and rending, can the seed of grace ever grow there? Historians report
of the Isle of Patmos that its natural soil is such that nothing will
grow upon that ground. A froward heart is like the Isle of Patmos.
Nothing of grace will grow there—until God changes the soil and
makes it peaceable. How can faith grow in an unpeaceable heart? For
'faith works by love'. It is impossible that he should bring forth the
sweet fruits of the Spirit, who is 'in the gall of bitterness'. If a man
has received poison into his body, the most excellent food will not
nourish until he takes some antidote to expel that poison. Many
come to the ordinances, but being poisoned with wrath and
animosity they receive no spiritual nourishment. Christ's body
mystical 'builds itself up in love' (Ephesians 4:16). There may be
praying and hearing—but no spiritual growth, no edifying of the body
of Christ—without love and peace.
9. Peaceableness among Christians is a powerful loadstone
to draw the world to receive Christ. Not only gifts and miracles
and preaching may persuade men to embrace the truth of the gospel
—but peace and unity among its professors. When as there is one
God and one faith, so there is one heart among Christians—this is as
bird-seed, which makes the doves flock to the windows. The temple
was adorned with 'goodly stones' (Luke 21:5). This makes Christ's
spiritual temple look beautiful, and the stones of it appear goodly,
when they are cemented together in peace and unity.
10. Unpeaceableness of spirit is to make professors turn
heathens. It is the sin of the heathens to be 'implacable' (Romans
1:31). They cannot be pacified. Their hearts are like adamant. No oil
can supple them; no fire can melt them. It is a heathenish thing to be
so fierce and violent, as if with Romulus men had sucked the milk of wolves!
11. To add yet more weight to the exhortation, it is the mind
of Christ that we should live in peace. 'Have peace one with
another' (Mark 9:50). Shall we not be at peace for Christ's sake? If we
ought to lay down our life for Christ's sake, shall we not lay down our
strife for his sake?
To conclude: If we will neither be under counsels nor commands—
but still feed the vile disposition, nourishing in ourselves a spirit of
dissension and unpeaceableness—then Jesus Christ will never come
near us. The people of God are said to be his house: 'Whose house
are we . . .' (Hebrews 3:6). When the hearts of Christians are a
spiritual house, adorned with the furniture of peace, then they are fit
for the Prince of peace to inhabit. But when this pleasant furniture is
lacking and instead of it nothing but strife and debate, Christ will not
own it for his house, nor will he grace it with his presence. Who will
dwell in a house which is all on fire?
How shall we attain to peaceableness?
1. Take heed of those things which will hinder peace. There
are several impediments of peace which we must beware of, and they
are either outward or inward.
Take heed of OUTWARD destroyers to peace. Such as
whisperers (Romans 1:29). There are some who will be buzzing
things in our ears purposely to exasperate and provoke us. Among
these we may rank talebearers (Leviticus 19:16). The talebearer
carries reports up and down. The devil sends his letters by this post!
The talebearer is an incendiary. He blows the coals of contention.
'Did you hear' (says he) 'what such a one says of you? Will you put up
with such a wrong? Will you allow yourself to be so abused?' Thus
does he, by throwing in his fireballs, foment differences and set men
against each other. We are commanded indeed to provoke one
another to love (Hebrews 10:24)—but nowhere to provoke to anger.
We should stop our ears to such people, as are known to come on the
devil's errand.
Take heed of INWARD destroyers to peace. For example:
[1] Self-love. 'Men shall be lovers of themselves' (2 Timothy 3:2).
And it follows they shall be 'fierce' (verse 3). The setting up of this
idol of self has caused so many lawsuits, plunders, massacres in the
world. 'All seek their own interests' (Philippians 2:21). Nay, it were
well if they would seek but their own interests. Self-love angles away
the estates of others, either by force or fraud. Self-love is a bird of
prey which lives upon rapine. Self-love cuts asunder the bond of
peace. We Christians must lay aside self! Even some heathen could
say 'We are not born for ourselves alone'.
[2] Pride. 'He who is of a proud heart, stirs up strife' (Proverbs
28:25). Pride and contention are twins—born at the same time. A
proud man thinks himself better than others, and will contend for
superiority. 'Diotrephes, who loves to have the pre-eminence' (3.
John 9). A proud man would have all strike sail to him. Because
Mordecai would not bow to Haman—he gets a bloody warrant signed
for the death of all the Jews (Esther 3:9). What made all the strife
between Pompey and Caesar, but pride? They were too proud to yield
one to another. When this wind of pride gets into a man's heart, it
causes sad earthquakes of division. The poets feign that when
Pandora's box was broken open, it filled the world with diseases.
When Adam's pride had broken the box of original righteousness it
has ever since filled the world with debates and dissensions! Let us
shake off this viper of pride! Humility solders Christians together in
peace.
[3] Envy. Envy stirs up strife. The apostle has linked them together.
'Envy, strife' (1 Timothy 6:4). Envy cannot endure a superior. An
envious man seeing another to have a fuller crop, a better trade, is
ready to pick a quarrel with him. 'Who can stand before envy?'
(Proverbs 27:4). Envy is a vermin which lives on blood. Take heed of
it. Peace will not dwell with this vile inmate.
[4] Credulity. 'The simple believes every word' (Proverbs 14:15). A
credulous man is akin to a fool. He believes all that is told him and
this often creates differences. As it is a sin to be a talebearer, so it is a
folly to be a tale-believer. A wise man will not take a report at the
first hearing—but will sift and examine it before he gives credit to it.
2. Let us labor for those things which will maintain and
nourish peace.
[1] Faith. Faith and peace keep house together. Faith believes the
Word of God. The Word says, 'Live in peace' (2 Corinthians 13:11).
And as soon as faith sees the King of heaven's warrant, it obeys. Faith
persuades the soul that God is at peace, and it is impossible to
believe this and live in disagreement. Nourish faith. Faith knits us to
God in love, and to our brethren in peace.
[2] Christian communion. There should be much familiarity
among Christians. The primitive saints had their 'agape meals' that
is, love-feasts. The apostle exhorting to peace brings this as an
expedient: 'Be kind one to another' (Ephesians 4:32).
[3] Do not look upon the failings of others—but upon their
graces. There is no perfection here on earth. We read of the 'spots
of God's children' (Deuteronomy 32:5). The most golden Christians
are some grains too light. Oh, let us not so quarrel with the
infirmities of others—as to pass by their virtues. If in some things
they fail, in other things they excel. It is the manner of the world to
look more upon the sun in an eclipse—than when it shines in its full luster.
[4] Pray to God that he will send down the Spirit of peace
into our hearts. We should not as vultures, prey upon one another
—but pray for one another. Pray that God will quench the fire of
contention, and kindle the fire of compassion in our hearts one to
another. So much for the first thing in the text implied, that
Christians should be peaceable-MINDED.
I proceed to the second thing expressed, that Christians should be
peace-MAKERS.
All Christians ought to be peacemakers; they should not only be
peaceable themselves—but make others to be at peace. As in the body
when a joint is out—we set it again, so it should be in the body of
Christ. When a garment is torn—we sew it together again. When
others are rent asunder in their affections—we should with a spirit of
meekness sew them together again. Had we this excellent skill we
might glue and unite dissenting hearts. I confess it is often a
thankless office to go about to reconcile differences (Acts 7:27).
Handle a briar ever so gently—and it may scratch! He who goes to
interpose between two brawlers, many times receives the blow. But
this duty, though it may lacks success as from men—yet it shall not
lack a blessing from God. 'Blessed are the peacemakers.' O how
happy were England, if it had more peacemakers! Abraham was a
peacemaker (Genesis 13:8). Moses was a peacemaker (Exodus 2:13).
Constantine, when he called the bishops together at that first Council
of Nicaea to end church controversies, they having prepared bitter
invectives and accusations one against another, Constantine took
their papers and rent them, gravely exhorting them to peace and unanimity.
It sharply reproves those who are so far from being peacemakers
that they are peace-breakers. If 'blessed are the peacemakers', then
cursed are the peace-breakers. If peacemakers are the children of
God, then peace-breakers are the children of the devil. Heretics
destroy the truth of the church by error, and schismatics destroy the
peace of it by division. The apostle sets a brand upon such. 'Mark
those who cause divisions—and avoid them' (Romans 16:17). Have
no more to do with them than with witches or murderers. The devil
was the first peace-breaker. He divided man from God. There are too
many in England whose sweetest music is in discord, who never
unite but to divide. How many in our days may be compared to
Samson's foxtails, which were tied together only to set the
Philistines' grain on fire! (Judges 15:4, 5). Sectaries unite to set the
church's peace on fire. These are the people God's soul hates
—'Sowers of discord among brethren' (Proverbs 6:19). These are the
children of a curse: 'Cursed be he who smites his neighbor secretly'
(Deuteronomy 27:24), that is, who backbites and so sets one friend
against another. If there be a devil in man's shape, it is the incendiary schismatic.
|
|
|
|
Post by Admin on Apr 14, 2024 15:04:01 GMT -5
1. Let us take up a bitter lamentation for the divisions of
England. The wild beast has broken down the hedge of our peace.
We are like a house falling to ruin, if the Lord does not mercifully
under-prop and shore us up. Will not a sincere child grieve to see his
mother rent and torn in pieces? It is reported of Cato that from the
time the civil wars began in Rome, that he was never seen to laugh.
That our hearts may be sadly affected with these our church and
state divisions let us consider the great harm of divisions.
[1] They are a prognostic of much evil to a nation. Here that rule in
philosophy holds true, 'All division tends to destruction'. When the
veil of the temple was rent in pieces, it was a sad omen and
forerunner of the destruction of the temple. The rending the veil of
the church's peace betokens the ruin of it. Josephus observes that the
city of Jerusalem when it was besieged by Titus Vespasian had three
great factions in it, which destroyed more than the enemy and was
the occasion of the taking it. How fatal internal divisions have been
to this land! How is the bond of peace broken! We have so many
schisms and are run into so many different churches, that God may
justly un-church us, as he did Asia.
[2] It may afflict us to see the garment of the church's peace rent,
because divisions bring infamy and scandal upon religion. These
make the ways of God to be evil spoken of—as if religion itself, were
the fomenter of strife and sedition. Julian, in his invective against the
Christians, said that they lived together as tigers rending and
devouring one an other. And shall we make good Julian's words? It is
unfitting to see Christ's doves fighting; to see his lily become a
bramble. Alexander Severus, seeing two Christians contending,
commanded them that they should not take the name of Christians
any longer upon them, for (says he) you dishonor your Master Christ.
Let men either lay down their contentions, or lay off the coat of their
profession.
[3] Divisions obstruct the progress of piety. The gospel seldom
thrives where the weed of strife grows. The building of God's
spiritual temple is hindered by the confusion of tongues. Division
eats as a worm and destroys the 'peaceable fruits of righteousness'
(Hebrews 12:11). In the Church of Corinth, when they began to divide
into parties, one was for Paul, another for Apollos; there were but
few for Christ. Confident I am, that England's divisions have made
many turn atheists.
2. Let us labor to heal differences, and be repairers of
breaches. 'Blessed are the peacemakers.' Jesus Christ was a great
peacemaker. He took a long journey from heaven to earth to make
peace. Peace and unity are a great means for the corroborating and
strengthening the church of God. The saints are compared to living
stones, built up for a spiritual house (1 Peter 2:5). You know the
stones help to preserve and bear up one another. If the stones
become loosened and drop out, all the house falls in pieces. When
the Christians in the primitive church were of one heart (Acts 4:32)
what a supporting was this! How did they counsel, comfort, build up
one another in their holy faith! We see while the members of the
body are united, so long they do administer help and nourishment
one to another; but if they are divided and broken off, they are in no
way useful—but the body languishes. Therefore let us endeavor to be peacemakers.
The church's unity tends much to her stability. Peace makes the
church of God on earth, in some measure like the church in heaven.
The cherubim (representing the angels) are set out with their faces
'looking one upon another' to show their peace and unity. There are
no jarrings or discords among the heavenly spirits. One angel is not
of an opinion differing from another. Though they have different
orders, they are not of different spirits. They are seraphim, therefore
burn, not in heat of contention—but in love. The angels serve God
not only with pure hearts—but united hearts. By a harmonious
peace, we would resemble the church triumphant.
He who sows peace shall reap peace. 'To the counselors of peace is
joy' (Proverbs 12:20). The peacemaker shall have peace with God,
peace in his own bosom, and that is the sweetest music which is
made in a man's own breast. He shall have peace with others. The
hearts of all shall be united to him. All shall honor him. He shall be
called 'the repairer of the breach' (Isaiah 58:12). To conclude, the
peacemaker shall die in peace. He shall carry a good conscience with
him and leave a good name behind him. So I have done with the first
part of the text 'Blessed are the peacemakers'. I proceed to the next part.
"They shall be called the children of God." Matthew 5:9
In these words the glorious privilege of the saints is set down. Those
who have made their peace with God and labor to make peace among
brethren, this is the great honor conferred upon them, 'They shall be
called the children of God'.
'They shall be called', that is, they shall be so reputed and esteemed
by God. God never miscalls anything. He does not call them children
—who are not children. 'You shall be called the prophet of the
Highest' (Luke 1:76), that is, you shall be so. They shall be 'called the
children of God', that is, they shall be accounted and admitted for
children.
The proposition resulting is this: that peacemakers are the children
of the most High. God is said in Scripture to have many children:
By eternal generation. Christ alone, is the natural Son of his Father.
'You are my Son—this day have I begotten you' (Psalm 2:7).
By creation. So the angels are the sons of God. 'When the morning
stars sang together and all the sons of God shouted for joy' (Job 38:7).
By participation of dignity. So king and rulers are said to be children
of the high God. 'All of you are children of the most High' (Psalm 82:6).
By visible profession. So God has many children. Hypocrites forge a
title of sonship. 'The sons of God saw the daughters of men that they
were fair' (Genesis 6:2).
By real sanctification. So all the faithful are peculiarly and eminently
the children of God.
That I may illustrate and amplify this, and that believers may suck
much sweetness out of this gospel-flower, I shall discuss and
demonstrate these seven particulars:
1. That naturally we are not the children of God.
2. What it is to be the children of God.
3. How we come to be made children.
4. The signs of God's children.
5. The love of God in making us children.
6. The honor of God's children.
7. The privileges of God's children.
1. Naturally we are not the children of God. As Jerome says,
we are not born God's children but made so. By nature we are
strangers to God, swine not sons (2 Peter 2:22). Will a man settle his
estate upon his swine? He will give them his acorns, not his jewels.
By nature we have the devil for our father: 'You are of your father the
devil (John 8:44). A wicked man may search the records of hell for
his pedigree.
2. What it is to be the children of God. This child-ship consists
in two things. Adoption; infusion of grace.
Child-ship consists in ADOPTION: 'That we might receive the
adoption of sons' (Galatians 4:5).
Wherein does the true nature of adoption consist? In three things:
[1] A transition or translation from one family to another.
He who is adopted is taken out of the old family of the devil and hell
(Ephesians 2:2, 3), and is made of the family of heaven, of a noble
family (Ephesians 2:19). God is his Father, Christ is his elder brother,
the saints co-heir, the angels fellow-servants in that family.
[2] Adoption consists in an immunity and disobligement
from all the laws of the former family. 'Forget also your
father's house' (Psalm 45:10). He who is spiritually adopted has now
no more to do with sin. 'Ephraim shall say, what have I to do any
more with idols?' (Hosea 14:8). A child of God has indeed to do with
sin as with an enemy to which he gives battle—but not as with a
master to which he yields obedience. He is freed from sin (Romans
6:7). I do not say he is freed from duty. Was it ever heard that a child
should be freed from duty to his parents? This is such a freedom as rebels take.
[3] Adoption consists in a legal investiture into the rights
and royalties of the family into which the person is to be
adopted. These are chiefly two:
The first royalty is a new name. He who is divinely adopted assumes
a new name; before—a slave; now—a son; before—a sinner; now—a
saint. This is a name of honor better than any title of prince or
monarch. 'To him that overcomes I will give a white stone, and in the
stone a new name written' (Revelation 2:17). The white stone
signifies remission. The new name signifies adoption, and the new
name is put in the white stone to show that our adoption is grounded
upon our justification; and this new name is written to show that
God has all the names of his children enrolled in the book of life.
The second royalty is a giving the party adopted an interest in the
inheritance. The making one a heir, implies a relation to an
inheritance. A man does not adopt another to a title but to an estate.
So God in adopting us for his children gives us a glorious
inheritance: 'The inheritance of the saints in light' (Colossians 1:12).
It is pleasant; it is an inheritance in light.
It is safe; God keeps the inheritance for his children (1 Peter 1:4), and
keeps them for the inheritance (1 Peter 1:5), so that they cannot be
hindered from taking possession.
There is no disinheriting, for the saints are co-heirs with Christ
(Romans 8:17). Nay, they are members of Christ (Colossians 1:18).
Until Christ is disinherited, his members cannot be disinherited.
The heirs never die. Eternity is a jewel of their crown. 'They shall
reign forever and ever' (Revelation 22:5).
Before I pass to the next, here a question may arise. How do God's
adopting, and man's adopting differ?
1. Man adopts to supply a defect, because he has no children of his
own—but God does not adopt upon this account. He had a Son of his
own, the Lord Jesus. He was his natural Son and the Son of his love,
testified by a voice from heaven, 'This is my beloved Son' (Matthew
3:17). Never was there any Son so like the Father. He was his exact
image, 'the express image of his person' (Hebrews 1:3). He was such
a Son as was worth more than all the angels in heaven: 'Being made
so much better than the angels' (Hebrews 1:4); so that God adopts
not out of necessity—but pity.
2. When a man adopts, he adopts but one heir—but God adopts
many: 'In bringing many sons to glory' (Hebrews 2:10). Oh may a
poor trembling Christian say, Why should I ever look for this
privilege to be a child of God! It is true, if God did act as a man, if he
adopted only one son, then you might despair. But he adopts
millions. He brings 'many sons to glory'. Indeed this may be the
reason why a man adopts but one, because he does not have enough
estate for more. If he should adopt many, his land would not hold
out. But God has enough land to give to all his children. 'In my
Father's house are many mansions' (John 14:2).
3. Man when he adopts, does it with ease. It is but sealing a deed and
the thing is done. But when God adopts, it puts him to a far greater
expense. It sets his wisdom on work to find out a way to adopt us. It
was no easy thing to reconcile hell and heaven, to make the children
of wrath, into the children of the promise; and when God in his
infinite wisdom had found out a way, it was no easy way. It cost God
the death of his natural Son, to make us his adopted sons. When God
was about to constitute us sons and heirs, he could not seal the deed
but by the blood of his own Son. It did not cost God as much to make
us creatures, as to make us sons. To make us creatures cost but the
speaking of a word. To make us sons cost the effusion of blood!
4. Man, when he adopts, settles earthly privileges upon his heir—but
God settles heavenly privileges, such as justification and
glorification. Men but entail their land upon the people they adopt.
God does more. He not only entails his land upon his children—but
he entails himself upon them. 'I will be their God' (Hebrews 8:10).
Not only heaven is their portion—but God himself is their portion!
God's making of children, is by infusion of grace. When God makes
any his children, he stamps his image upon them. This is more than
any man living can do. He may adopt another—but he cannot alter
the child's disposition. But God in making of children, fits them for
sonship. He prepares and sanctifies them for this privilege. He
changes their disposition. He files off the ruggedness of their nature.
He makes them not only sons—but saints. They are of another spirit
(Numbers 14:24). They become meek and humble. They are
'partakers of the divine nature' (2 Peter 1:4)3. How we come to be the children of God.
There is a double cause of our filiation or child-ship.
The impulsive cause is God's free grace. We were rebels and
traitors, and what could move God to make sinners into his sons—
but free grace? 'Having predestinated us unto the adoption of
children according to the good pleasure of his will' (Ephesians 1:5).
Free grace gave the casting voice. Adoption is a mercy spun out of the
affections of free grace. It were much for God to take a clod of earth
and make it a star—but it is more for God to take a piece of clay and
sin and instate it into the glorious privilege of sonship. How will the
saints read over the lectures of free grace in heaven!
The instrumental cause of our sonship is faith. Baptism does not
make us children of God. The thing which makes God take
cognizance of us for children, is faith. 'You are all the children of God
by faith in Christ Jesus' (Galatians 3:26). Before faith is wrought in
us, we have nothing to do with God. We are (as the apostle speaks in
another sense) bastards and not sons (Hebrews 12:8). An unbeliever
may call God his Judge—but not his Father. Wicked men may hope
that God will be their Father—but while they are unbelievers they are
bastards, and God will not father them but will lay them at the devil's
door! 'You are the children of God by faith'. Faith legitimates us. It
confers upon us the title of sonship and gives us right to inherit the kingdom of heaven.
How then should we labor for faith! Without faith we are creatures,
not children. Without faith we are spiritually illegitimate. This word
'illegitimate' is a term of infamy. Such as are illegitimate are looked
upon with disgrace. We call them baseborn. You who ruffle it in your
silks and velvets—but are in the state of nature, you are illegitimate.
God looks upon you with an eye of scorn and contempt. You are a
vile person, a son of the earth, 'of the seed of the serpent'. The devil
can show as good a coat of arms as you!
This word 'illegitimate' also imports infelicity and misery.
Illegitimate people cannot inherit legally. The land goes only to such
as are lawful heirs. Until we are the children of God, we have no right
to heaven, and there is no way to be children but by faith. 'You are
the children of God by faith'.
Here two things are to be discussed:
1. What faith is.
2. Why faith makes us children.
1. What faith is. If faith instates us into sonship, it concerns us to
know what faith is. There is a twofold faith.
[1] A mere NOTIONAL faith. When we believe the truth of all
that is revealed in the Holy Scriptures. This is not the faith which
privileges us to sonship. The devils believe all the articles in the
creed. It is not the bare knowledge of a medicine, or believing the
sovereign virtue of it—which will cure one who is ill. This notional
faith (so much cried up by some) will not save. This a man may have,
and not love God. He may believe that God will come to judge the
living and the dead, and still hate God—as the prisoner believes the
judge's coming to the court, and abhors the thought of him. Take
heed of resting in a mere notional faith. You may have this and be no
better than devils!
[2] There is a SPECIAL faith, when we not only believe the
report we hear of Christ—but rest upon him, embrace him, 'taking
hold of the horns of this altar', resolving there to abide. In the body
there are sucking veins, which draw the food into the stomach and
concoct it there. So faith is the sucking vein which draws Christ into
the heart and applies him there. By this faith, we are made the
children of God. Wherever this faith is, it is not like medicine in a
dead man's mouth—but is exceedingly operative. It obliges to duty.
It works by love (Galatians 5:6).
2. But why does faith makes us children? Why should not
other graces, repentance, love etc., do so? I answer: Because faith is
instituted by God and honored to this work of making us children.
God's institution gives faith its value and validity. It is the king's
stamp makes the coin pass current. If he would put his stamp upon
brass or leather, it would go as current as silver. The great God has
authorized and put the stamp of his institution upon faith, and that
makes it pass for current and gives it a privilege above all the graces,
to make us children.
Again, faith makes us children as it is the vital principle. 'The just
shall live by faith' (Habakkuk 2:4). All God's children are living.
None of them are stillborn. Now 'by faith we live'. As the heart is the
fountain of life in the body—so faith is the fountain of life in the soul.
Faith also makes us children, as it is the uniting grace. It knits us to
Christ. The other graces cannot do this. By faith we are one with
Christ, and so we are akin to God. Being united to the natural Son,
we become adopted sons. The kindred relationship comes in by faith.
God is the Father of Christ. Faith makes us Christ's brethren
(Hebrews 2:11), and so God comes to be our Father.
4. The fourth particular to be discussed is to show the
SIGNS of God's children. It concerns us to know whose children
we are. Augustine says that all mankind are divided into two ranks;
either they are the children of God—or the children of the devil.
1. The first sign of our heavenly sonship, is TENDERNESS
of heart. 'Because your heart was tender' (2 Chronicles 34:27). A
childlike heart is a tender heart. He who before had a flinty heart—
has now a fleshy heart. A tender heart is like melting wax to God. He
may set whatever seal he will upon it. This tenderness of heart shows
itself three ways.
[1] A tender heart grieves for sin. A child weeps for offending
his father. Peter showed a tender heart when Christ looked upon him
and he remembered his sin, and wept as a child. It is reported that
Peter never heard a rooster crow, but he wept. And some tell us that
by much weeping there seemed to be as it were, channels made in his
blessed face. The least hair makes the eye weep. The least sin makes
the heart smite. David's heart smote him when he cut off the lap of
King Saul's garment! What would it have done if he had cut off his
head!
[2] A tender heart melts under mercy. Though when God
thunders by affliction, the rain of tears falls from a gracious eye—yet
the heart is never so kindly dissolved as under the sunbeams of God's
mercy. See how David's heart was melted with God's kindness: 'Who
am I, O Sovereign Lord, and what is my family, that you have
brought me this far?' (2 Samuel 7:18). There was a gracious thaw
upon his heart. So says a child of God, "Lord, who am I--a piece of
dust and sin kneaded together--that the orient beams of free grace
should shine upon me? Who am I, that You should pity me when I
lay in my blood--and spread the golden wings of mercy over me!"
The soul is overcome with God's goodness--the tears drop, and the
love flames. God's mercy has a melting influence upon the soul.
[3] A tender heart trembles under God's threatenings. 'My
flesh trembles in fear of you' (Psalm 119:120). 'Because your heart
was tender, and you humbled yourself before God when you heard
what he spoke against this place and its people, and because you
humbled yourself before me and tore your robes and wept in my
presence' (2 Chronicles 34:27). If the father is angry—the child
trembles. When ministers denounce the threats of God against sin—
tender souls sit in a trembling posture. This trembling frame of
heart, God delights in. 'To this man will I look, even to him who
trembles at your word' (Isaiah 66:2). A wicked man, like the
Leviathan, 'is made without fear' (Job 41:33). He neither believes
God's promises—nor dreads God's threatenings. Let judgment be
denounced against sin, he laughs. He thinks that God is either
ignorant and does not see—or impotent and cannot punish. 'The
mountains quake before him and the hills melt away. The earth
trembles at his presence' (Nahum 1:5). But the hearts of the ungodly
are more obdurate than the rocks! A hardened sinner like
Nebuchadnezzar has 'the heart of a beast given to him' (Daniel 4:16).
A childlike heart is a tender heart. The heart of stone is taken away.
2. The second sign of sonship, is ASSIMILATION. 'You have
taken off your old self with its practices and have put on the new self,
which is being renewed in knowledge in the image of its Creator'
(Colossians 3:9-10). The child resembles the father. God's children
are like their heavenly Father. They bear his very image and impress.
Wicked men say they are the children of God—but there is too great a
dissimilitude and unlikeness. The Jews bragged they were Abraham's
children—but Christ disproves them by this argument, because they
were not like him. 'You are determined to kill me, a man who has
told you the truth that I heard from God. Abraham did not do such
things' (John 8:40). "You—Abraham's children, and go about to kill
me! Abraham would not have murdered an innocent. You are more
like Satan than Abraham!" 'You are of your father the devil' (verse
44). Such as are proud, earthly, malicious may truly say, 'Our father
which art in hell'. It is blasphemy to call God our Father, and make
the devil our pattern. God's children resemble him in meekness and
holiness. They are his walking pictures. As the seal stamps its print
and likeness upon the wax, so does God stamp the print and image of
his own beauty upon his children.
3. The third sign of God's children is, they have the SPIRIT
of God. He is called the Spirit of adoption; 'you have received the
Spirit of adoption.' (Romans 8:15).
How shall we know that we have received the Spirit of adoption, and
so are in the state of adoption? The Spirit of God has a threefold
work in those who are made children:
A regenerating work.
A supplicating work.
A witnessing work.
[1] A REGENERATING work. Whoever the Spirit adopts, he
regenerates. God's children are said to be 'born of the Spirit'. 'Unless
a man is born of water and of the Spirit—he cannot enter into the
kingdom of God' (John 3:5). We must first be born of the Spirit,
before we are baptized with this new name of sons and daughters of
God. We are not God's children by creation—but by recreation; not
by our first birth—but by our new birth. This new birth produced by
the Word as the instrumental cause (James 1:18), and by the Spirit as
the efficient cause, is nothing else but a change of nature (Romans
12:2), which though it is not a perfect change—yet is a thorough
change (1 Thessalonians 5:23). This change of heart is as necessary as salvation.
How shall we know that we have this regenerating work of the Spirit?
Two ways: by the pangs; by the products.
The new birth is known by the PANGS. There are spiritual
pangs before the new birth—some bruisings of soul, some groanings
and cryings out, some strugglings in the heart between flesh and
Spirit. 'They were pricked at their heart' (Acts 2:37). The child has
sharp throws before the birth; so it is in the new birth. The new birth
is marked by pangs—'more and less'. All do not have the same pangs
of humiliation—yet all have pangs; all feel the hammer of the law
upon their heart, though some are more bruised with this hammer
than others. God's Spirit is a Spirit of bondage, before he is a Spirit of
adoption (Romans 8:15). What then shall we say to those who are as
ignorant about the new birth as Nicodemus: 'What do you mean?
How can an old man go back into his mother's womb and be born
again?' (John 3:4). Some thank God they never had any trouble of
spirit—they were always quiet. These bless God for the greatest
curse! It is a sign they are not God's children. The child of grace is
always born with pangs.
The new birth is known by the PRODUCTS, which areSENSIBILITY. The new-born infant is sensible of the least touch.
If the Spirit has regenerated you, you are sensible of the ebullitions and
first risings of sin, which before you did not perceive. Paul cries out
of the 'law of sin at work within my members' (Romans 7:23). The
new-born saint sees sin in the root.
CIRCUMSPECTION. He who is born of the Spirit is careful to
preserve grace. He plies the breast of the ordinances (1 Peter 2:1). He
is fearful of that which may endanger his spiritual life (1 John 5:18).
He lives by faith—yet passes the time of his sojourning in fear (1
Peter 1:17). This is the first work of the Spirit in those who are made
children—a regenerating work.
[2] The Spirit of God has a SUPPLICATING work in the
heart. The Spirit of adoption is a Spirit of supplication. 'You have
received the Spirit of adoption whereby we cry Abba, Father'
(Romans 8:15). While the child is in the womb it cannot cry. While
men lie in the womb of their natural estate, they cannot pray
effectually—but when they are born of the Spirit, then they cry 'Abba,
Father'. Prayer is nothing else but the soul's breathing itself into the
bosom of its Father. It is a sweet and familiar fellowship with God. As
soon as ever the Spirit of God comes into the heart, He sets it a praying.
No sooner was Paul converted but the next act is, 'Behold,
he prays!' (Acts 9:11). It is reported of Luther that, when he prayed, it
was with so much reverence—as if he were praying to God, and with
so much boldness—as if he had been speaking to his friend. God's
Spirit tunes the strings of the affections, and then we make melody in
prayer. For any to say, in derision, 'you pray by the Spirit', is a
blasphemy against the Spirit. It is a main work of the Spirit of God in
the hearts of his children to help them to pray: 'Because you are sons,
God has sent forth the Spirit of his Son into your hearts, crying,
Abba, Father' (Galatians 4:6).
But many of the children of God do not have such abilities to express
themselves in prayer. How then does the Spirit help their infirmities?
Though they do not have always the gifts of the Spirit in prayer—yet
they have the groans of the Spirit (Romans 8:26). Gifts are the
ornaments of prayer—but not the life of prayer. A carcass may be
hung with jewels. Though the Spirit may deny fluency of speech—yet
He gives fervency of desire, and such prayers are most prevalent.
The prayers which the Spirit indites in the hearts of God's children,
have these threefold qualifications.
The prayers of God's children are believing prayers. Prayer is the
key. Faith is the hand which turns this key of prayer. Faith feathers
the arrow of prayer, and makes it pierce the throne of grace.
'Whatever you shall ask in prayer believing, you shall receive'
(Matthew 21:22). Whereupon, says Jerome, I would not presume to
pray unless I bring faith along with me. To pray and not believe is (as
one says) a kind of jeer offered to God, as if we thought either he did
not hear—or he would not grant.
That faith may be animated in prayer, we must bring Christ in our
arms when we appear before God. 'Samuel took a young lamb and
offered it to the Lord as a whole burnt offering. He pleaded with the
Lord to help Israel, and the Lord answered' (1 Samuel 7:9). This
young lamb typified Christ. When we come to God in prayer we must
bring the Lamb—Christ, along with us. Themistocles carried the
king's son in his arms and so pacified the king when he was angry.
The children of God present Christ in the arms of their faith.
The prayers of God's children indited by the Spirit, are ardent
prayers. 'You have received the Spirit, whereby we cry Abba, Father'
(Romans 8:15). 'Father'—that implies faith. We 'cry'—that implies
fervency. The incense was to be laid upon burning coals (Leviticus
16:12). The incense was a type of prayer; the burning coals, of
ardency in prayer. 'Elijah prayed earnestly, James 5:17). That is, he
did it with vehemence. In prayer, the heart must boil over with heat
of affection. Prayer is compared to unutterable groans (Romans
8:26). It alludes to a woman who is in the pangs of childbirth. We
should be in pangs when we are travailing for mercy. Such prayer
'commands God himself' (Isaiah 45:11).
The prayers of God's children are heart-cleansing prayers. They
purge out sin. Many pray against sin—and then sin against prayer.
God's children not only pray against sin—but pray down sin.
[3] The Spirit of God has a WITNESSING work in the heart.
God's children have not only the influence of the Spirit—but the
witness. 'The Spirit itself bears witness with our spirit that we are the
children of God' (Romans 8:16). There is a threefold witness a child
of God has—the witness of the Word, the witness of conscience, the
witness of the Spirit. The Word makes the major proposition—he
who is in such a manner qualified, is a child of God. Conscience
makes the minor proposition—that you are so divinely qualified. The
Spirit makes the conclusion—therefore you are a child of God. The
Spirit joins with the witness of conscience. 'The Spirit witnesses with
our spirits' (Romans 8:16). The Spirit teaches conscience to search
the records of Scripture and find its evidences for heaven. It helps
conscience to spell out its name in a promise. The Spirit bears
witness with our spirit.
But how shall I know the witness of the Spirit—from a delusion?
The Spirit of God always witnesses according to the Word, as the
echo answers the voice. Religious enthusiasts speak much of the
Spirit—but they leave the Word. That inspiration which is either
without the Word or against it—is an imposture. The Spirit of God
indited the Word (2 Peter 1:21). Now if the Spirit should witness
otherwise than according to the Word, the Spirit would be divided
against Himself. He would be a spirit of contradiction, witnessing
one thing for a truth in the Word—and another thing different from
it in a man's conscience.
4. The fourth sign of God's children is ZEAL for God. They
are zealous for his truth, and his glory. Those who are born of God
are zealous for his honor. Moses was cool in his own cause—but hot
in God's. When the people of Israel had wrought folly in worshiping
the golden calf, he breaks the tables. When Paul saw the people of
Athens given to idolatry 'his spirit was stirred within him' (Acts
17:16). In the Greek it is his spirit was 'embittered', or, as the word
may signify, he was in a burning fit of zeal. He could not contain
himself—but with this fire of zeal, speaks against their sin. As we
shall answer for idle words, so for sinful silence. It is dangerous in
this sense to be possessed with a 'dumb devil'. David says, 'zeal for
Your house has consumed me, and the insults of those who insult
You have fallen on me' (Psalm 69:9). Many Christians whose zeal
once had almost consumed them, now they have consumed their
zeal. They are grown tepid and indifferent. The breath of the world
blowing upon them has cooled their heat. I can never believe that he
has the heart of a child in him—who can be silent when God's glory
suffers. Can a loving child endure to hear his father reproached?
Though we should be silent under God's displeasure—yet not under
his dishonor. When there is a holy fire kindled in the heart, it will
break forth at the lips! Zeal tempered with holiness, gives the soul its
best complexion.
Of all others, let ministers be zealous when God's glory is impeached
and eclipsed. A minister without zeal is like 'salt which has lost its
savor'. Zeal will make men take injuries done to God—as done to
themselves. It is reported of Chrysostom, that he reproved any sin
against God as if he himself had received a personal wrong. Let not
ministers be either shaken with fear—or seduced with flattery. God
never made ministers to be as false looking-glasses, to make bad
faces look good. For lack of this fire of zeal, they are in danger of
another fire, even the 'burning lake' (Revelation 21:8), into which the
fearful shall be cast!
5. Those who are God's children and are born of God, are of
a more noble and celestial spirit than men of the world.
They 'set their minds on things above, not on earthly things'
(Colossians 3:2). 'Whoever is born of God, overcomes the world' (1
John 5:4). The children of God live in a higher region. They are
compared to eagles (Isaiah 40:31), in regard of their sublimeness
and heavenly-mindedness. Their souls are fled aloft. Christ is in their
heart (Colossians 1:27) and the world is under their feet (Revelation
12:1). Men of the world are ever tumbling in thick clay. They are 'sons
of earth'; not eagles—but earthworms. The saints are of another
spirit. They are born of God and walk with God as the child walks
with the father. 'Noah walked with God' (Genesis 6:9). God's children
show their high pedigree in their heavenly life (Philippians 3:20).
6. Another sign of adoption is love to those who are
children. God's children are knit together with the bond of love, as
all the members of the body are knit together by several nerves and
ligaments. If we are born of God, then we 'love the brotherhood' (1
Peter 2:17); He who loves the person, loves the picture. The children
of God are his walking pictures, and if we are of God, we love those
who have his effigy and portraiture drawn upon their souls. If we are
born of God, we love the saints notwithstanding their infirmities.
Children love one another, though they have some imperfections of
nature—a squint-eye, or a crooked back. We love gold in the ore,
though it has some drossiness in it. The best saints have their
blemishes. We read of the 'spot of God's children' (Deuteronomy
32:5). A saint in this life is like a fair face with a scar in it. If we are
born of God we love his children though they are poor. We love to see
the image and picture of our Father, though hung in ever so poor a
frame. We love to see a rich Christ in a poor man.
And if we are children of the Highest, we show our love to God's
children:
[1] We show our love to the children of God—by prizing
them above others. He who is born of God 'honors those who fear
the Lord' (Psalm 15:4). The saints are the 'dearly beloved of God's
soul' (Jeremiah 12:7). They are his 'jewels' (Malachi 3:17). They are of
the true blood-royal, and he who is divinely adopted sets a higher
estimate upon these, than upon others.
[2] We show our love to the children of God—by prizing
their company above others. Children love to associate and be
together. The communion of saints is precious. Christ's doves will
flock together in company. 'Like associates with like'. 'I am a
companion of all those who fear you' (Psalm 119:63). A child of God
has a love of civility to all—but a love of delight only to such as are
fellow-heirs with him of the same inheritance.
By this, people may test their adoption. It appears plainly that they
are not the children of God—who hate those who are born of God.
They soil and blacken the silver wings of Christ's doves by their
aspersive reproaches. They cannot endure the society of the saints.
As vultures hate sweet smells, and are killed with them—so the
wicked hate to come near the godly. They cannot tolerate the
precious perfume of their graces. They hate these sweet smells. It is a
sign they are of the serpent's brood—who hate the seed of the woman.
7. The seventh sign of God's children is to delight to be
much in God's presence. Children love to be in the presence of
their father. Where the king is—there is the court. Where the
presence of God is—there is heaven. God is in a special manner
present in his ordinances. They are the ark of his presence. Now if we
are his children, we love to be much in holy duties. In the use of
ordinances we draw near to God. We come into our Father's
presence. In prayer we have secret conference with God. In the
Word we hear God speaking from heaven to us, and how does every
child of God delight to hear his Father's voice! In the sacraments God
kisses his children with the 'kisses of his lips'. He gives them a smile
of his face and a secret seal of his love. Oh it is 'good to draw near to
God' (Psalm 73:28). It is sweet being in his presence. Every true child
of God says, 'Better is one day in your courts, than a thousand
elsewhere' (Psalm 84:10). Slighters of ordinances are not God's
children, because they care not to be in his presence. They love the
tavern better than the temple! 'Cain went out from the presence of
the Lord' (Genesis 4:16); not that he could go out of God's sight
(Psalm 139:7)—but the meaning is, Cain went from the church of
God where the Lord gave the visible signs of his presence to his people.
8. The eighth sign sign of God's children is compliance with
the will of our heavenly Father. A childlike heart answers to
God's call—as the echo answers to the voice. It is like the flower
which opens and shuts with the sun. So it opens to God—and shuts to
temptation. This is the motto of a new-born saint, 'Speak, Lord, for
your servant is listening' (1 Samuel 3:9). When God bids his children
pray in their closets, mortify sin, suffer for his name—they are
ambitious to obey. They will lay down their lives at their Father's call.
Hypocrites court God and speak him fair—but refuse to go on his
errands. They are not children—but rebels.
9. The last sign sign of God's children is—he who is a child
of God will labor to make others the children of God. The
holy seed of grace propagates (Galatians 4:19; Philemon 10). He who
is of the seed royal will be ambitiously desirous to bring others into
the kindred. Are you divinely adopted? You will studiously endeavor
to make your child a child of the most High.
How Christians should bring up their children
There are two reasons why a godly parent will endeavor to bring his
child into the heavenly family:
[1] Out of conscience. A godly parent sees the injury he has done
to his child. He has conveyed the plague of sin to him, and in
conscience he will endeavor to make some recompense. In the old
law, he who had smitten and wounded another was bound to see him
healed and pay for his cure. Parents have given their children a
wound in their souls, and therefore must do what in them lies by
admonition, prayers, and tears—to see the wound healed.
[2] Out of flaming zeal to the honor of God. He who has tasted
God's love in adoption, looks upon himself as engaged to bring God
all the glory he can. If he has a child or acquaintance who are
strangers to God, he would gladly promote the work of grace in their
hearts. It is a glory to Christ when multitudes are born to him.
How far are they from being God's children who have no care to
bring others into the family of God! To blame are those masters, who
mind more their servants' work than their souls. To blame are those
parents who disregard the spiritual welfare of their children. They do
not drop in principles of knowledge into them—but allow them to
have their own way. They will let them lie and swear—but not pray
for them. They will let them read play-books—but not Scripture.
'These words which I command you this day, you shall teach them
diligently to your children' (Deuteronomy 6:6, 7). 'Train up a child in
the way he should go, and when he is old he will not depart from it'
(Proverbs 22:6). 'Fathers, do not exasperate your children; instead,
bring them up in the training and instruction of the Lord' (Ephesians
6:4). This threefold cord of Scripture is not easily broken.
The saints of old were continually grafting principles of holy
knowledge in their children. 'I know that Abraham will command his
children, and they shall keep the way of the Lord' (Genesis 18:19).
'And you Solomon, my son, know the God of your father and serve
him with a perfect heart' (1 Chronicles 28:9). What need is there of
instilling holy instructions to overtop the poisonful weeds of sin
which grow in our children's hearts! As farmers, when they have
planted young trees, they set stays to them to keep them from
bending. Children are young plants. The heavenly precepts of their
parents are like stays set about them, to keep them from bending to
error and profaneness. When can there be a fitter season to
disseminate and infuse knowledge into children, than when they are
young? Now is a time to give them the breast and let them suck in
the 'sincere milk of the word' (1 Peter 2:2).
But some may object that it is to no purpose to teach our children the
knowledge of God. They have no sense of spiritual things, nor are
they the better for our instructions. I answer:
We read in Scripture of children who by virtue of instruction have
had their tender years sanctified. Timothy's mother and
grandmother taught him the Scriptures from his cradle: 'And that
from a child you have known the holy Scriptures' (2 Timothy 3:15).
Timothy sucked in Scripture, as it were with his milk. We read of
young children who cried 'Hosanna' to Christ and trumpeted forth
his praises (Matthew 21:15).
And again, suppose our counsel and instruction does not at present
prevail with our children, it may afterwards take effect. The seed a
man sows in his ground does not immediately spring up—but in its
season it brings forth a crop. He who plants a tree does not see the
full growth until many years after. If we must not instruct our
children because at present they do not reap the benefit, by the same
reason ministers should not preach the Word, because at present
many of their hearers have no benefit.
Again, if our counsels and admonitions do not prevail with our
children—yet 'we have delivered our own souls'. There is comfort in
the discharge of conscience. We cannot control the outcome of our
instructions. Duty is our work; success is God's work.
All which considered, should make parents persevere in giving holy
instructions to their children. Those who are of the family of God and
whom he has adopted for children, will endeavor that their children
may be more God's children than theirs. They will 'travail in birth
until Christ is formed in them'. A true saint is a loadstone that will be
drawing others to God. Let this suffice to have spoken of the signs of
adoption. I proceed.
5. The fifth particular to be discussed is the love of God in
making us children. 'Behold! How great is the love the Father has
lavished on us, that we should be called children of God!' (1 John
3:1). God showed power in making us his creatures—but his love in
making us his sons. Plato gave God thanks that he had made him a
man and not a beast—but what cause have they to adore God's love,
who has made them his children! The apostle adds a 'Behold!' to it.
That we may the better behold God's love in making us children,
consider three things.
1. We were deformed—so did not DESERVE to be made
God's children. 'When I passed by you and saw you polluted in
your own blood, it was the time of love' (Ezekiel 16:6, 8). Mordecai
adopted Esther because she was lovely—but we were in our blood,
and then God adopted us. He did not adopt us when we were clothed
with the robe of innocence in paradise, when we were hung with the
jewels of holiness; but when we were in our blood and had our
leprous spots upon us! The time of our loathing—was the time of
God's loving!
2. As we did not deserve to be made God's children, so
neither did we DESIRE it. No rich man will force another to
become his heir against his will. If a king should go to adopt a beggar
and make him heir of the crown, if the beggar should refuse the
king's favor and say, 'I had rather be a beggar still—I do not want
your riches'; the king would take it in high contempt of his favor, and
would not adopt him against his will. Thus it was with us. We had no
willingness to be made God's children. We desired to be beggars still
—but God out of his infinite mercy and indulgence, not only offers to
make us children—but makes us willing to embrace the offer (Psalm
110:3). What stupendous love was this!
3. It is the wonder of love that God should adopt us for his
children, when we were ENEMIES. If a man would make
another heir of his land, he would adopt one who is near akin to him.
No man would adopt an enemy. But that God should make us his
children—when we were his enemies; that he should make us heirs to
the crown—when we were traitors to the crown—oh amazing,
astonishing love! What stupendous love was this! We were not akin
to God. We had by sin lost and forfeited our pedigree. We had done
God all the injury and spite we could, defaced his image, violated his
law, trampled upon his mercies—but when we had angered him, he
adopted us. What stupendous love was this! Such love was never
shown to the angels! When they fell (though they were of a more
noble nature, and in probability might have done God more service
than we can)—yet God never gave this privilege of adoption to them.
He did not make them children—but prisoners. They were heirs only
to 'the treasures of wrath'! (Romans 2:5).
Let all who are thus nearly related to God, stand admiring his love.
When they were like Saul, breathing forth enmity against God; when
their hearts stood out as garrisons against him, the Lord conquered
their stubbornness with kindness, and not only pardoned—but
adopted them. It is hard to say which is greater—the mystery, or the
mercy. This is such amazing love as we shall be searching into and
adoring to all eternity! The bottom of it cannot be fathomed by any
angel in heaven. God's love in making us children is a rich love. It is
love in God to feed us—but it is rich love to adopt us! It is love to give
us a crumb—but it is rich love to make us heirs to a crown!
It is a distinguishing love, that when God has passed by so many
millions, he should cast a favorable aspect upon you! Most are made
vessels of wrath, and fuel for hell. And that God should say to you,
'You are my son', here is the depth of mercy, and the height of love!
Who, O who, can tread upon these hot coals, and his heart not burn
in love to God!
6. The sixth particular, is the honor and renown of God's
children. For the illustration of this, observe two things:
I. God makes a precious account of them.
2. He looks upon them as people of honor.
1. God makes a PRECIOUS account of them. 'Since you were
precious in my sight' (Isaiah 43:4). A father prizes his child above his
estate. How dearly did Jacob prize Benjamin! His 'life was bound up
in the life of the lad' (Genesis 44:30). God makes a precious
valuation of his children. The wicked are of no account with God.
They are vile people. 'I will prepare your grave, for you are vile'
(Nahum 1:14). Therefore the wicked are compared to chaff (Psalm
1:4), to dross (Psalm 119:119). There is little use of a wicked man
while he lives—and no loss of him when he dies! There is only a little
chaff blown away, which may well be spared. But God's children are
precious in his sight. They are his jewels (Malachi 3:17). The wicked
are but lumber which serves only to 'cumber the ground'. But God's
children are his jewels locked up in the cabinet of his decree from all
eternity. God's children are 'the apple of his eye' (Zechariah 2:8),
very dear and very tender to him, and the eyelid of his special
providence covers them. The Lord accounts everything about his
children, to be precious.
Their NAME is precious. The wicked leave their name for a curse
(Isaiah 65:15). The names of God's children are embalmed (Isaiah
60:15). So precious are their names that God enters them in the book
of life, and Christ carries them on his breast. How precious must
their name needs be, who have God's own name written upon them!
'Him who overcomes, I will write upon him the name of my God'
(Revelation 3:12).
Their PRAYERS are precious. 'O my dove, in the clefts of the
rock, let me hear your voice, for your voice is sweet' (Canticles 2:14).
Every child of God is this dove. Prayer is the voice of the dove, and
'this voice is sweet'. The prayer of God's children is as sweet to him as
music. A wicked man's prayer is as the 'howling' of a dog (Hosea
7:14). The prayer of the saints is as the singing of the bird. The finger
of God's Spirit touching the lute-strings of their hearts—they make
pleasant melody to the Lord. 'Their sacrifices shall be accepted upon
my altar' (Isaiah 56:7).
Their TEARS are precious. Their tears drop as pearls from their
eyes. 'I have seen your tears' (Isaiah 38:5). The tears of God's
children drop as precious wine into God's bottle. 'You keep track of
all my sorrows. You have collected all my tears in your bottle. You
have recorded each one in your book' (Psalm 56:8). A tear from a
broken heart, is a present for the King of heaven!
Their BLOOD is precious. 'Precious in the sight of the Lord is the
death of his saints' (Psalm 116:15). This is the blood which God will
chiefly make inquisition for. Athaliah shed the blood of the king's
children (2 Kings 11:1). The saints are the children of the most High
God, and such as shed their blood shall pay dear for it. 'You have
given their murderers blood to drink. It is their just reward'
(Revelation 16:6).
2. God looks upon his children as people of HONOR.
'Because you are precious in My sight and honored, and I love you.'
(Isaiah 43:4).
God esteems them honorable. He calls them a crown and a royal
diadem (Isaiah 62:3). He calls them his glory: 'Israel my glory'
(Isaiah 46:13)
God makes them honorable. As a king creates dukes, marquises,
earls, barons etc., so God installs his children into honor. He creates
them noble people, people of renown. David thought it no small
honor to be the king's son-in-law. 'Who am I that I should be son-in law to the king?'
(1 Samuel 18:18). What an infinite honor is it to be
the children of the High God, to be of the blood-royal of heaven! The
saints are of an ancient family. They are sprung from 'the Ancient of
days' (Daniel 7:9). That is the best pedigree, which is fetched from
heaven! Here the youngest believer is an heir, a co-heir with Christ
who is heir of all (Hebrews 1:2; Romans 8:17). Consider the honor of
God's children positively and comparatively.
Consider the honor of God's children POSITIVELY. They
have TITLES of honor. They are called 'kings' (Revelation 1:6); 'the
excellent of the earth' (Psalm 16:3); 'vessels of honor' (2 Timothy 2:21).
They have their ESCUTCHEON. You may see the saints' escutcheon
or coat of arms. The Scripture has set forth their heraldry.
Sometimes they give the lion in regard of their courage (Proverbs
28:1). Sometimes they give the eagle in regard of their sublimeness.
They are ever flying up to heaven upon the two wings of faith and
love. 'They shall mount up with wings as eagles' (Isaiah 40:31).
Sometimes they give the dove in regard of their meekness and
innocence (Canticles 2:14). This shows the children of God, to be
people of renown.
Consider the honor of God's children COMPARATIVELY.
This comparison is double. Compare the children of God with Adam;
with the angels.
Compare the children of God with Adam in a state of innocence.
Adam was a person of honor. He was the sole monarch of the world.
All the creatures bowed to him as their sovereign. He was placed in
the garden of Eden, which was a paradise of pleasure. He was
crowned with all the contentments of the earth. Nay more, Adam was
God's living picture. He was made in the likeness of God himself. Yet
the state of the lowest of God's children by adoption—is far more
excellent and honorable than the state of Adam was, when he wore
the robe of innocence, for Adam's condition, though it was glorious
yet it was mutable—and was soon lost! Adam was a bright star—yet a
falling star.
But God's children by adoption are in an unalterable state. Adam had
a possibility of standing—but believers have an impossibility of
falling; once adopted, they are forever adopted. As Isaac said, when
he had given the blessing to Jacob, 'I have blessed him—and he shall
be blessed!' (Genesis 27:33). So may we say of all God's children,
they are adopted, and they shall be adopted! So that God's children
are in a better and more glorious condition now than Adam was, in
all his regal honor and majesty.
Let us ascend as high as heaven and compare God's children with the
glorious and blessed angels. God's children are equal to the angels,
in some sense above them, so that they must be people of honor.
God's children are equal to the angels. This is acknowledged by some
of the angels themselves. 'I am your fellow-servant' (Revelation
19:10). Here is a parallel made between John and the angel. The
angel says to John, 'I am your fellow-servant.'
The children of God by adoption are in some sense above the angels,
and that two ways.
The angels are servants to God's children (Hebrews 1:14). Though
they are 'glorious spirits'—yet they are 'ministering spirits'. The
angels are the saints' servants. We have examples in Scripture of
angels attending the people of God's children. We read of angels
waiting upon Abraham, Moses, Daniel, Mary etc. Nor do the angels
only render service to God's children while they live—but at their
death also. Lazarus had a convoy of angels to carry him into the
paradise of God. Thus we see the children of God have a pre eminence and dignity above the angels.
The angels are their servants
both living and dying; and this is more to be observed, because it is
never said in Scripture that the children of God are servants to the
angels.
God's children are above the angels, because Christ by taking their
nature has ennobled and honored it above the angelic nature. 'He in
no wise took the nature of angels' (Hebrews 2:16). God by uniting us
to Christ has made us nearer to himself than the angels. The children
of God are members of Christ (Ephesians 5:30). This was never said
of the angels. How can they be members of Christ, who are of a
different nature from him? Indeed metaphorically Christ may be
called the head of the angels, as they are subject to him (1 Peter
3:22). But that Christ is head of the angels in that near and sweet
conjunction, as he is head of the believers, we nowhere find in
Scripture. In this respect therefore I may clearly assert that the
children of God have a superiority and honor even above the angels!
Though by creation they are 'a little lower than the angels'—yet by
adoption and mystical union, they are above the angels!
How may this comfort a child of God in the midst either of calumny
or poverty! He is a person of honor. He is above the angels. A
gentleman who is fallen to decay will sometimes boast of his
parentage and noble blood. Just so, a Christian who is poor in the
world—yet by virtue of his adoption—he is of the family of God. He
has the true blood-royal running in his veins. He has a fairer coat of
arms to show than the angels themselves.
7. The seventh particular to be explained is to show the
glorious PRIVILEGES of God's children. And what I shall say
now belongs not to the wicked. It is 'children's bread'. The fruit of
paradise was to be kept with a flaming sword. So these sweet and
heart-ravishing privileges are to be kept with a flaming sword—that
impure worldly people may not touch them. There are twelve rare
privileges which belong to the children of God.
1. If we are his children, then God will be full of tender love
and affection towards us. A father compassionates his child.
'Like as a father pities his children, so the Lord pities those who fear
him' (Psalm 103:13). Oh the yearning of God's affections to his
children! 'Is Ephraim my dear son? Is he a pleasant child? My
affections are troubled for him, I will surely have mercy upon him,
says the Lord' (Jeremiah 31:20). Towards the wicked God's wrath is
kindled (Psalm 2:12). Towards those who are children, God's
repentings are kindled (Hosea 11:8). Mercy and pity as naturally flow
from our heavenly Father—as light from the sun.
Some may object: But God is angry and writes bitter things. How is
this consistent with his love?
God's love and his anger towards his children are not in opposition.
They may stand together. He is angry in love. 'As many as I love—I
rebuke and chasten' (Revelation 3:19). We have as much need of
afflictions as ordinances. A bitter pill may be as needful for
preserving health, as a cordial. God afflicts with the same love as he
adopts. God is most angry when he is not angry! His hand is
heaviest when it is lightest (Hosea 14:4). Affliction is a proof of
sonship. 'If you endure chastening, God deals with you as with sons'(Heb. 12:7).
Why, it is a sign of child-ship to be sometimes under the rod. God
had one son without sin—but no son without stripes! God puts his
children to the school of the cross—and there they learn best. God
speaks to us in the Word, 'Children, do not be proud, do not love the
world; walk in wisdom.' But, we are 'dull of hearing'; nay we 'stop our
ear'. 'I spoke to you in your prosperity—but you said, I will not hear'
(Jeremiah 22:21). 'Now,' says God, 'I shall lose my child if I do not
correct him.' Then God in love smites—that he may save.
Aristotle speaks of a bird which lives among thorns—yet sings
sweetly. God's children make the best melody in their heart, when
God 'hedges their way with thorns' (Hosea 2:6). Afflictions are
refining. 'The refining pot is for silver, and the furnace for gold'
(Proverbs 17:3). Fiery trials make golden Christians. Afflictions are
purifying. 'Many shall be tried and made white' (Daniel 12:10). We
think God is going to destroy us—but he only lays us a-whitening.
Some birds will not hatch but in time of thunder. Christians are
commonly best in affliction. God will make his children at last bless
him for sufferings. The eyes that sin shuts—affliction opens! When
Manasseh was in chains, 'then he knew the Lord was God' (2
Chronicles 33:13). Afflictions fit for heaven.
First the stones of Solomon's temple were hewn and polished—and
then set up into a building. First the saints (who are called 'living
stones') must be hewn and carved by sufferings, as the corner stone
was, and so made fit for the celestial building (Colossians 1:12). And
is there not love in all God's Fatherly chastisements?
|
|
|
|
Post by Admin on Apr 14, 2024 15:22:12 GMT -5
But there may be another objection, that sometimes God's children
are under the black clouds of desertion. Is not this far from love?
Concerning desertion, I must needs say that this is the saddest
condition that can betide God's children. When the sun is gone—the
dew falls. When the sunlight of God's countenance is removed—then
the dew of tears falls from the eyes of the saints. In desertion God
rains hell out of heaven (to use Calvin's expression). 'The arrows of
the Almighty are within me, the poison whereof drinks up my spirit,
Job 6:4). This is the poisoned arrow that wounds to the heart.
Desertion is a taste of the torments of the damned. God says, 'In a
little wrath I hid my face from you' (Isaiah 54:8). I may here gloss
with Bernard, 'Lord, do you call that a little wrath when you hide
your face? Is it but a little? What can be more bitter to me than the
eclipsing of your face?'
God is in the Scripture called a light and a fire. The deserted soul
feels the fire but does not see the light. But yet you who are adopted
may see love in all this. They say of Hercules' club, that it was made
of wood of the olive tree. The olive is an emblem of peace. So God's
club, whereby he beats down the soul in desertion, has something of
the olive tree. There is peace and mercy in it. I shall hold forth a
spiritual rainbow wherein the children of God may see the love of
their Father, in the midst of the clouds of desertion.
Therefore I answer:
[1] In time of desertion God leaves in his children a seed of
comfort. 'His seed remains in him' (1 John 3:9). This seed of
God is a seed of comfort. Though God's children in desertion lack the
seal of the Spirit—yet they have the unction of the Spirit (1 John
2:27). Though they lack the sun—yet they have a daystar in their
hearts. As the tree in winter, though it has lost its leaves and fruit—
yet there is sap in the root; so in the winter of desertion there is the
sap of grace in the root of the heart. As it is with the sun masking
itself with a cloud when it denies light to the earth—yet it gives forth
its influence; so though God's dear adopted ones may lose sight of his
countenance—yet they have the influence of his grace.
What grace appears in the time of desertion? I answer:
A high prizing of God's love. If God should say to the deserted
soul, 'Ask what will you, and it shall be granted' he would reply, 'Lord
that I might see you; that I may have one golden beam of your love!'
The deserted soul slights all other things in comparison. It is not
gardens or orchards, or the most delightful objects which can give
him contentment. They are like music to a sad heart. He desires, as
Absalom, 'to see the king's face'.
A lamenting after the Lord. It is the saddest day for him when
the sun of righteousness is eclipsed. A child of God can better bear
the world's stroke—than God's absence. He is even melted into tears;
the clouds of desertion produce spiritual rain, and whence is this
weeping—but from love?
Willingness to suffer anything so he may have sight of God.
A child of God could be content with Simon of Cyrene to carry the
cross—if he were sure Christ were upon it. He could willingly die—if
with Simeon he might die with Christ in his arms. Behold here, 'the
seed of God' in a believer, the work of sanctification, when he lacks
the wine of consolation.
[2] I answer, God has a design of mercy in hiding his face
from his adopted ones.
First, it is for the TRIAL of grace, and there are two graces brought
to trial in time of desertion, faith and love.
Faith: When we can believe against sense and feeling; when we are
without experience—yet can trust to a promise; when we do not have
the 'kisses of God's mouth'—yet can cleave to 'the word of his mouth';
this is faith indeed. Here is the sparkling of the diamond.
Love: When God smiles upon us—it is not difficult to love him. But
when he seems to put us away in anger (Psalm 27:9), now to love him
—this is love indeed. That love sure is as 'strong as death' (Canticles
8:6) which the waters of desertion cannot quench.
Secondly, it is for the EXERCISE of grace. We are all for comfort.
If it be put to our choice, we would be ever upon Mount Pisgah,
looking into Canaan. We are loath to be in trials, agonies, desertions
—as if God could not love us except he had us in his arms. It is hard
to lie long in the lap of spiritual joy—and not fall asleep. Too much
sunshine causes a drought in our graces. Oftentimes when God lets
down comfort into the heart, we begin to let down our efforts. As it is
with musicians, before they have money they will play you many a
sweet lesson—but as soon as you throw them down money they are
gone. You hear no more of them. Before joy and assurance, O the
sweet music of prayer and repentance! But when God bestows the
comforts of his Spirit, we either leave off duty or at least slacken the
strings of our violin, and grow remiss in it. You are taken with the
money—but God is taken with the music. Grace is better than
comfort. Rachel is more beautiful—but Leah is more fruitful.
Comfort is fair to look upon—but grace has the fruitful womb. Now
the only way to exercise grace and make it more vigorous and lively,
is sometimes to 'walk in darkness and have no light' (Isaiah 50:16).
Faith is a star which shines brightest in the night of desertion. 'I said,
I am cast out of your sight; yet will I look again toward your holy
temple' (Jonah 2:4). Grace usually puts forth its most heroic acts at
such a time.
[3] I answer: God may forsake his children in regard of
vision—but not in regard of union. Thus it was with Jesus
Christ when he cried out, 'my God, my God! Why have you forsaken
me?' There was not a separation of the union between him and his
Father, only a suspension of the vision. God's love, through the
interposition of our sins, may be darkened and eclipsed—but still he
is our Father. The sun may be hidden in a cloud—but it is not out of
the sky. The promises in time of desertion may be, as it were,
sequestered. We do not have the comfort from them as formerly—but
still the believer's union holds good.
[4] I answer: when God hides his face from his child—his
heart may be towards him. As Joseph, when he spoke roughly to
his brethren and made them believe he would take them for spies,
still his heart was towards them and he was as full of love as ever. He
had to go aside and weep. So God is full of love to his children even
when he seems to appear withdrawn. And as Moses' mother when
she put her child into the basket in the river, and went away a little
from it—yet still her eye was toward it. 'The babe wept'; yes, and the
mother wept too. So God, when he goes aside as if he had forsaken
his children—yet he is full of sympathy and love towards them. God
may change his countenance—but not break his covenant. It is one
thing for God to desert, another thing to disinherit.
'Oh, how can I give you up, Israel? How can I let you go? My heart is
torn within me, and my compassion overflows.' (Hosea 11:8). It is a
metaphor taken from a father going to disinherit his son, and while
he is setting his hand to the deed, his affections begin to melt and to
yearn over him and he thinks thus within himself, 'Though he is a
prodigal child—yet he is my child; I will not disinherit him.' So says
God, 'How shall I give you up? Though Ephraim has been a
rebellious son—yet he is my son, I will not disinherit him.' God's
thoughts may be full of love when there is a veil upon his face. The
Lord may change his dispensation towards his children—but not his
disposition. He may have the look of an enemy—but still, the heart of
a Father. So that the believer may say, 'I am adopted; let God do
what he will with me; let him take the rod or the staff; it is all the
same; He loves me.'
2. The second privilege of adoption is this—if we are his
children, then God will bear with many infirmities. A father
bears much with a child he loves. 'I will spare them as a father spares
an obedient and dutiful child' (Malachi 3:17). We often grieve the
Spirit, and abuse his kindness. God will pass by much disobedience
in his children. 'He has not seen iniquity in Jacob' (Numbers 23:21).
His love does not make him blind. He sees sin in his people—but not
with an eye of revenge. He see their sins with an eye of pity. He sees
sin in his children as a physician does a disease in his patient. He has
not seen iniquity in Jacob, so as to destroy him. God may use the rod
(2 Samuel 7:14), not the scorpion. O how much is God willing to pass
by in his children, because they are his children!
God takes notice of the good that is in his children, and passes by the
infirmity. God does quite contrary to us. We often take notice of the
evil that is in others and overlook the good. Our eye is upon the flaw
in the diamond—but we do not observe its sparkling. But God takes
notice of the good that is in his children. God sees their faith—and
winks at their failings (1 Peter 3:6). 'Sarah obeyed Abraham, calling
him Lord'; the Holy Spirit does not mention her unbelief and
laughing at the promise—but takes notice of the good in her, namely,
her obedience to her husband. 'She obeyed Abraham, calling him
Lord'. God puts his finger upon the scars and infirmities of his
children! How much did God wink at—in Israel his firstborn! Israel
often provoked him with their murmurings (Deuteronomy 1:27)—but
God answered their murmurings with mercies. He spared them as a
father spares his son.
3. The third privilege of adoption is this—if we are his
children then God will accept of our imperfect services. A
parent takes anything in good part from his child. God accepts of the
will for the deed (2 Corinthians 8:12). Often times we come with
broken prayers—but if we are children, God spells out our meaning
and will take our prayers as a grateful present. A father loves to hear
his child speak, though he but lisps and stammers. Like a 'crane, so
did I chatter' (Isaiah 38:14). Good Hezekiah looked upon his praying
as chattering—yet that prayer was heard (verse 5). A sigh and groan
from a humble heart, goes up as the smoke of incense to God. 'My
groaning is not hidden from you' (Psalm 38:9).
When all the glistening shows of hypocrites evaporate and come to
nothing—a little that a child of God does in sincerity is crowned with
acceptance. A father is glad for a letter from his young son, though
there are blots in the letter, though there are wrong spellings and
broken English. O what blottings are there in our holy things! What
broken English sometimes! Yet coming from broken hearts it is
accepted. Though there be weakness in duty—yet if there be
willingness, the Lord is much taken with it. Says God, "It is my child,
and he would do better if he could!" 'He has accepted us in the
beloved!' (Ephesians 1:6).
4. If we are his children—then God will provide for us. A
father will take care for his children. He gives them allowance and
lays up a portion (2 Corinthians 12:14). So does our heavenly Father.
He gives us our allowance: 'The God who fed me all my life long
unto this day' (Genesis 48:15). Whence is our daily bread—but from
his daily care? God will not let his children starve, though our
unbelief is ready sometimes to question his goodness and say, 'Can
God prepare a table in this wilderness?' See what arguments Christ
brings to prove God's paternal care for his children. 'Look at the
birds of the air; they do not sow or reap or store away in barns, and
yet your heavenly Father feeds them. Are you not much more
valuable than they?' (Matthew 6:26). Does a man feed his bird—and
will he not feed his child? 'See how the lilies of the field grow. They
do not labor or spin. Yet I tell you that not even Solomon in all his
splendor was dressed like one of these. If that is how God clothes the
grass of the field, which is here today and tomorrow is thrown into
the fire, will he not much more clothe you?' (Luke 12:27). Does God
clothe the lilies—and will he not clothe his lambs? 'Cast all your cares
on him—because he cares for you' (1 Peter 5:7). As long as his heart is
full of love—so long his head will be full of care for his children. This
should be as medicine—to kill the worm of unbelief.
As God gives his children a portion along the way—so he lays up a
portion for them in eternity. 'It is your Father's good pleasure to give
you the kingdom' (Luke 12:32). Our Father keeps the purse and will
give us enough to bear our charges here—and when at death we shall
be set upon the shore of eternity, then will our heavenly Father
bestow upon us an eternal and glorious kingdom upon us! Lo, here is
a portion which can never be summed up!
5. If we are his children—then God will shield off dangers
from us. A father will protect his child from injuries. God ever lies
sentinel to keep off evil from his children—both temporal evil and
spiritual evil.
[1] God screens off TEMPORAL evil. There are many casualties
and contingencies which are incident to life. God mercifully prevents
them. He keeps watch and ward for his children. 'My defense is of
God' (Psalm 7:10). 'He who keeps Israel shall neither slumber nor
sleep' (Psalm 121:4). The eye of providence is ever awake! God
gives his angels charge over his children (Psalm 91:11). A believer has
a guard of angels for his lifeguard. We read of the wings of God in
Scripture. As the breast of his mercy feeds his children—so the
wings of his power cover and protect them. How miraculously did
God preserve Israel his firstborn! He with his wings sometimes
covered, sometimes carried them. 'He bore you as upon eagles wings'
(Exodus 19:4), an emblem of God's providential care. The eagle fears
no bird from above to hurt her young, only the arrow from beneath.
Therefore she carries them upon her wings that the arrow must first
hit her before it can come at her young ones. Thus God carries his
children upon the wings of providence, and they are such that there
is no clipping these wings, nor can any arrow hurt them.
[2] God shields off SPIRITUAL evils from his children.
'There shall no evil befall you' (Psalm 91:10). God does not say that
no affliction shall befall us—but no evil.
But some may say, that sometimes evil in this sense befalls the godly.
They spot themselves with sin. I answer:
But that evil shall not be fatal. As sin is in itself deadly—but being
tempered with repentance and mixed with the sacred ointment of
Christ's blood, the venomous damning nature of it is taken away!
6. If we are his children—then God will reveal to us the
great and wonderful things of his Word. 'I praise you, Father,
Lord of heaven and earth, because you have hidden these things
from the wise and learned, and revealed them to little children'
(Matthew 11:25). A father will teach his children. The child goes to
his father, saying, 'Father, teach me my lesson'. So David goes to
God: 'Teach me to do your will, for you are my God' (Psalm 143:10).
The Lord glories in this title, 'I am the Lord your God—who teaches
you to profit' (Isaiah 48:17). God's children have that anointing
which teaches them all things necessary to salvation. They see those
mysteries which are veiled over to carnal eyes, as Elisha saw those
horses and chariots of fire which his servant did not see (2 Kings
6:17). The adopted see their own sins, Satan's snares, and Christ's
beauty—but those whom the god of the world has blinded, cannot
discern these truths.
Whence was it that David understood more than the ancients?
(Psalm 119:100) He had a Father to teach him. God was his
instructor. 'O God, you have taught me from my youth' (Psalm 71:17).
Many a child of God complains of ignorance and dullness.
Remember this—your Father will be your tutor. He has promised to
give 'his Spirit to lead you into all truth' (John 16:13). And God not
only informs the understanding—but inclines the will. He not only
teaches us what we should do—but enables us to do it. 'I will cause
you to walk in my statutes' (Ezekiel 36:27). What a glorious privilege
is this, to have the star of the Word pointing us to Christ, and the
loadstone of the Spirit drawing us to Christ!
7. If we are his children—this gives us boldness in prayer.
The child goes with confidence to his father, and he cannot find in
his heart to deny him: 'How much more shall your heavenly Father
give his Holy Spirit to those who ask him!' (Luke 11:13). All the father
has, is for his child. If you come to God for pardon, for brokenness of
heart—God cannot deny his child. Whom does he keep his mercies in
store for—but his children?
And that which may give God's children holy boldness in prayer is
this; when they consider God not only in the relation of a father—but
as having the disposition of a father. Some parents are of a morose,
rugged nature—but God is 'the Father of mercies and the God of all
comfort' (2 Corinthians 1:3). He begets all the affections which are in
the world. In prayer we should look upon God under this notion, 'a
Father of mercy', sitting upon a 'throne of grace'. We should run to
this heavenly Father in all conditions!
We should run to our heavenly Father with our sins—as that sick
child who, as soon as he found himself ill, he ran to his father to
support him—'My head! My head!' (2 Kings 4:19). So in case of sin,
run to God and say: "My heart, my heart! O this dead heart, Father,
quicken it! This hard heart, Father, soften it! Father, my heart, my
heart!"
In our temptations: A child, when another strikes him, runs to his
father and complains. So when the devil strikes us by his
temptations, let us run to our Father: 'Father, Satan assaults and
hurls in his fiery darts at me! He would not only wound my peace—
but your glory. Father, take off the tempter! It is your child who is
assaulted by this 'red dragon'. Father, will you not 'bruise Satan'
under my feet?' What a sweet privilege is this! When any burden lies
upon our hearts, we may go to our Father and unload all our cares
and griefs into his loving bosom!
8. If we are God's children—then we are in a state of
freedom. Claudius Lysias valued his Roman freedom at a high rate
(Acts 22:20). A state of sonship is a state of freedom. This is not to be
understood in an Antinomian sense—that the children of God are
freed from the rule of the moral law. This is such a freedom as rebels
take. Was it ever heard that a child should be freed from duty to his
parents? But the freedom which God's children have, is a holy
freedom. They are freed from 'the law of sin' (Romans 8:2).
It is the sad misery of an unregenerate person, that he is in a state of
vassalage. He is under the tyranny of sin. Justin Martyr used to say,
'It is the greatest slavery in the world for a man to be a slave to his
own passions!' A wicked man is as much a slave as he who works in
the galley! Look into his heart and there are legions of lusts ruling
him. He must do what sin will have him to do. A slave is at the
service of a usurping tyrant. If he bids him dig in the mine, or hew in
the quarries, or tug at the oar—he must do it. Thus every wicked man
must do what corrupt nature inspired by the devil, bids him to do. If
sin bids him be drunk, be unchaste—he is at the command of sin, as
the donkey is at the command of the driver. Sin first enslaves—
and then damns!
But the children of God, though they are not free from the indwelling
of sin—yet they are freed from the dominion of sin. All sin's
commands are like laws repealed, which are not in force. Though sin
lives in a child of God—it does not reign. 'Sin shall not have
dominion over you' (Romans 6:14). Sin does not have a coercive
power over a child of God. There is a principle of grace in his heart
which gives check to corruption. This is a believer's comfort—though
sin is not removed—yet it is subdued; and though he cannot keep sin
out—yet he keeps sin under.
The saints of God are said to 'crucify the flesh' (Galatians 5:24).
Crucifying was a lingering death. First one member died, then
another. Every child of God crucifies sin. Some limb of the old man is
ever and anon dropping off. Though sin does not die totally—it dies
daily. This is the blessed freedom of God's children, they are freed
from the dominion of sin. They are led by the Spirit of God (Romans
8:14). This Spirit makes them free and cheerful in obedience. 'Where
the Spirit of the Lord is, there is liberty' (2 Corinthians 3:17).
9. If we are God's children then we are heirs to all the
promises. The promises are called precious (2 Peter 2:4). The
promises are a cabinet of jewels. They are breasts full of the milk of
the gospel. The promises are enriched with variety—and are suited to
a Christian's every condition. Does he need pardoning grace? There
is a promise which carries forgiveness in it (Jeremiah 31:34). Does he
need sanctifying grace? There is a promise of healing (Hosea 14:4).
Does he need assisting grace? There is a promise of strength (Isaiah
41:10). And these promises are the children's bread. The saints are
called 'heirs of the promise' (Hebrews 6:17). There is Christ and
heaven in a promise; and there is never a promise in the Bible but an
adopted person may lay a legal claim to it and say, 'This is mine!'
The natural man who remains still in the old family has nothing to
do with these promises. He may read over the promises (as one may
read over another man's will or inventory) but has no right to them.
The promises are like a garden of flowers, guarded in and enclosed,
which no stranger may gather, only the children of the family.
Ishmael was the son of the bond-woman. He had no right to the
family. 'Cast out the bond-woman and her son,' as Sarah once said to
Abraham (Genesis 21:10). So the unbeliever is not adopted, he is not
of the household, and God will say at the day of judgment, 'Cast out
this son of the bond-woman into utter darkness, where there is
weeping and gnashing of teeth.'
10. If we are children, then we shall have our Father's
blessing. 'They are the seed which the Lord has blessed' (Isaiah
61:9). We read that Isaac blessed his son Jacob: 'May God give you of
heaven's dew and of earth's richness-- an abundance of grain and
new wine' (Genesis 27:28), which was not only a prayer for Jacob—
but (as Luther says) a prophecy of that happiness and blessing which
should come upon him and all his posterity. Thus every adopted
child has his heavenly Father's benediction. There is a special
blessing distilled into all that he possesses. 'The Lord will bless his
people with peace' (Exodus 23:25; Psalm 29:11). He will not only give
them peace—but they shall have it with a blessing. The wicked have
the things they enjoy with God's permission—but the adopted have
them with God's love. The wicked have them by providence; the
saints by promise. Isaac had but one blessing to bestow. 'Have you
but one blessing, my father?' (Genesis 27:38). But God has many
blessings for his children. He blesses them in their souls, bodies,
names, estate, posterity. He blesses them with the upper springs and
the nether springs. He multiplies to bless them and his blessing
cannot be reversed. As Isaac said concerning Jacob, 'I have blessed
him, yes and he shall be blessed' (Genesis 27:33), so God blesses his
children and they shall be blessed.
11. If we are God's children, then all things which happen to
them, shall turn to our good. 'All things work together for good
to those who love God' (Romans 8:28). Both good things and evil
things work to their eternal good.
[1] GOOD things work for good to God's children.
Mercies shall do them good. The mercies of God shall SOFTEN
them. David's heart was overcome with God's mercy. 'Who am I, O
Sovereign Lord, and what is my family, that you have brought me
this far?' (2 Samuel 7:18). I who was of a poor family, I who held the
shepherd's staff—that now I should hold the royal scepter! Nay, you
have spoken of your servant's house for a great while to come. You
have made a promise that my children shall sit upon the throne; yes,
that the blessed Messiah shall come of my line and race. And is this
the manner of man, O Lord God! As if he had said, 'Do men show
such undeserved kindness?' See how this good man's heart was
dissolved and softened by mercy! The flint is soonest broken upon a
soft pillow.
Mercies make the children of God more FRUITFUL. The ground
bears the better crop for the labor which is spent upon it. God gives
his children health—and they spend and are spent for Christ. He
gives them estates—and they honor the Lord with their substance.
The backs and bellies of the poor are the field where they sow the
precious seed of their charity. A child of God makes his estate a
golden clasp to bind his heart faster to God, a footstool to raise him
up higher towards heaven.
Ordinances shall work for good to God's children. The Word
preached shall do them good. It is a savor of life; it is a lamp to the
feet and a laver to their hearts. The word preached is a means of
spiritual health, a chariot of salvation. It is an engrafting and a
transforming word; it is a word with unction, anointing their eyes to
see that light. The preaching of the Word is that lattice where Christ
looks forth and shows himself to his saints. This golden pipe of the
sanctuary conveys the water of life. To the wicked the Word preached
works for evil; even the Word of life becomes a savor of death. The
same cause may have divers, nay, contrary effects. The sun dissolves
the ice—but hardens the clay. To the unregenerate and profane, the
Word is not humbling—but hardening. Jesus Christ, the best of
preachers, was to some a rock of offence. The Jews sucked death
from his sweet lips. It is sad that the breast should kill any. The
wicked suck poison from that breast of ordinances, where the
children of God suck milk and are nourished unto salvation.
The sacrament works for good to the children of God. In the Word
preached the saints hear Christ's voice; in the sacrament they have
his kiss. The Lord's Supper is to the saints 'a feast of fat things'. It is a
healing and a sealing ordinance. In this chalice, a bleeding Savior is
brought in to revive drooping spirits. The sacrament has glorious
effects in the hearts of God's children. It quickens their affections,
strengthens their faith, mortifies their sin, revives their hopes,
increases their joy. It gives a foretaste of heaven.
[2] EVIL things work for good to God's children. 'Unto the
upright arises light in the darkness' (Psalm 112:4).
Poverty works for good to God's children. It starves their lusts. It
increases their graces. 'Poor in the world—rich in faith' (James 2:5).
Poverty tends to prayer. When God has clipped his children's wings
by poverty—they fly swiftest to the throne of grace.
Sickness works for their good. It shall bring the body of death into a
consumption. 'Though our outward man perishes—yet the inward
man is renewed day by day' (2 Corinthians 4:16). Like those two
laurels at Rome—when the one withered the other flourished.' When
the body withers—the soul of a Christian flourishes. How often have
we seen a lively faith—in a languishing body! Hezekiah was better on
his sick bed—than upon his throne. When he was upon his sickbed
he humbles himself and weeps. When he was on his throne he grew
proud (Isaiah 39:2). God's children recover spiritual health, by
physical sickness. In this sense, 'out of weakness they are made
strong' (Hebrews 11:34).
Reproach works for good to God's children; it increases their grace
and their glory.
Disgrace increases their grace. The farmer by fertilizing his ground
makes the soil more rich and fertile. God lets the wicked fertilize his
people with reproaches and calumnies, that their hearts may be a
richer soil for grace to grow in.
Reproach increases their glory. He who unjustly takes from a
saint's credit, shall add to his crown. The sun shines brighter after an
eclipse. The more a child of God is eclipsed by reproaches, the
brighter he shall shine in the kingdom of heaven.
Persecution to God's children works for good. The godly may be
compared to that plant which grows by cutting. The zeal and love of
the saints is blown up by sufferings. Their joy flourishes. Tertullian
says the primitive Christians rejoiced more in their persecutions than
in their deliverances.
Death works for good to the children of God. It is like the whirlwind
to the prophet Elijah, which blew off his mantle—but carried him up
to heaven. So death to a child of God is like a boisterous whirlwind
which blows off the mantle of his flesh (for the body is but the mantle
the soul is wrapped in)—but it carries up the soul to God. This is the
glorious privilege of the sons of God. Everything which happens,
shall do them good. The children of God, when they come to heaven,
shall bless God for all cross providences.
12. And lastly, if we are children of God, we shall never
finally perish (John 5:24; 10:28). Those who are adopted—are out
of the power of damnation. 'There is no condemnation to those who
are in Christ' (Romans 8:1). Will a father condemn his own son? God
will never disinherit any of his children. Earthly fathers may
disinherit for some fault. Reuben for incest lost his birthright
(Genesis 49:4). What is the reason parents disinherit their children?
Surely this, because they can make them no better. They cannot
make them fit for the inheritance. But when we are bad—our
heavenly Father knows how to make us better. He can make us fit to
inherit. 'Giving thanks to the Father who has made us fit for the
inheritance' (Colossians 1:12). Therefore it being in his power to
make us better, and to work in us fitness for the inheritance,
certainly he will never finally disinherit.
Because this is so sweet a privilege, and the life of a Christian's
comfort lies in it, therefore I shall clear it by arguments that the
children of God cannot finally perish. The curse of hell and
damnation is cut off. Not but that the best of God's children have that
guilt which deserves hell—but Christ is the friend at court, who has
purchased their pardon. Therefore the damning power of sin is taken
away, which I prove thus:
The children of God cannot finally perish, because God's justice is
satisfied for their sins. The blood of Christ is the price paid not only
meritoriously—but efficaciously for all those who believe. This being
the 'blood of God' (Acts 20:28), justice is fully satisfied and cannot
condemn those for whom this blood was shed, and to whom it is
applied. Jesus Christ was a substitute. He stood bound for every
child of God as a surety. He said to justice, 'Have patience with them
and I will pay you all', so that the believer cannot be liable to wrath.
God will not require the debt twice, both of the surety and the debtor
(Romans 3:24, 26). God is not only merciful in pardoning his
children—but righteous, 'He is just to forgive' (1 John 1:9). It is an
act of God's equity and justice—to spare the sinner when he has been
satisfied in the surety.
A damnatory sentence cannot pass upon the children of God,
because they are so God's children, as also they are Christ's spouse
(Canticles 4:11). There is a marriage union between Christ and the
saints. Every child of God is a part of Christ. Now, shall a member of
Christ perish? A child of God cannot perish—unless Christ perishes.
Jesus Christ who is the Husband, is the Judge, and will he condemn
his own spouse?
Every child of God is transformed into the likeness of Christ. He has
the same Spirit, the same judgment, the same will. He is a living
picture of Christ. As Christ bears the saints' names upon his breast,
so they bear his image upon their hearts (Galatians 4:19). Will Christ
allow his own image to be destroyed? Theodosius counted them
traitors, who defaced his image. Christ will not let his image in
believers be defaced and rent. He will not endure to see his own
picture take fire. The sea has not only stinking carrion—but jewels
thrown into it—but none of God's jewels shall ever be thrown into the
dread sea of hell.
If God's children could be capable of final perishing, then pardon of
sin is no privilege. The Scripture says, 'Blessed is he whose
transgression is forgiven' (Psalm 32:1). But what blessedness is there
in having sin forgiven, if afterwards a final and damnatory sentence
should pass upon the heirs of promise? What is a man the better for
the king's pardon—if he were condemned after he were pardoned?
If the children of God should be finally disinherited, then the
Scripture could not be fulfilled which tells us of glorious rewards.
'Truly there is a reward for the righteous' (Psalm 58:11). God
sweetens his commands with promises. He ties duty and reward
together. One part of the Word carries duty in it, and another part of
the Word carries reward. Now if the adopted of God should eternally
miscarry, what reward is there for the righteous? And Moses was
deceived, in looking to the 'recompense of the reward' (Hebrews
11:26). And so by consequence there would be a door opened to
despair.
By all which it appears that the children of God cannot be
disinherited or reprobated. If they should lose eternal happiness—
then Christ would lose his purchase and would die in vain.
Thus we have seen the glorious privileges of the children of God.
What an encouragement is here to true religion! How may this tempt
men to turn godly! Can the world vie with a child of God? Can the
world give such privileges as these? Can the world do that for you,
which God does for his children? Can it give you pardon of sin and
eternal life? Is not godliness gain? What is there in sin that men
should love it? The work of sin is drudgery—and the wages death!
Those who see more in sin, than in the privileges of adoption—let
them go on and have their ears bored to the devil's service!
Exhortations
1. There is a bill of indictment against those who declare to
the world they are not the children of God—all profane people.
These have damnation written upon their forehead.
Scoffers at religion. It were blasphemy to call these the children of
God. Will a true child jeer at his Father's picture?
Drunkards, who drown reason and stupefy conscience. These declare
their sin as Sodom! They are children indeed—but 'cursed children!'
(2 Peter 2:14).
2. Exhortation to believers, which consists of two branches.
[1] Let us prove ourselves to be the children of God.
[2] Let us carry ourselves as the children of God.
[1] Let us prove ourselves to be the children of God. There
are many false and unscriptural evidences.
Says one, 'The minister thinks me to be godly, and can he be
mistaken?'
Others can but see the outward carriage and deportment. If that is
fair, the minister may by the rule of charity, judge well of you. But
what does God say? He is your judge. Are you a saint in God's
calendar? It is a poor thing to have an applauding world—and an
accusing God.
'Oh but,' says another, 'I hope I am a child of God; I love my heavenly
Father.'
Why do you love God? Perhaps because God gives you food and
wine. This is a mercenary love, a love to yourself more than to God.
You may lead a sheep all the field over with a bunch of hay in your
hand—but throw away the hay, now the sheep will follow you no
longer. So the squint-eyed hypocrite loves God only for the
provender. When this fails, his affection fails too.
But leaving these vain and false evidences of adoption, let us enquire
for a sound evidence. The main evidence of adoption is
sanctification. Search, O Christian, whether the work of
sanctification has passed upon your soul! Is your understanding
sanctified to discern the things which are excellent? Is your will
sanctified to embrace heavenly objects? Do you love where God loves
—and hate where God hates? Are you a holy person? This argues the
heart of a child of God. God will never reject those who have his
image and superscription upon them!
[2] Let us walk as befits the children of God, and let us
deport ourselves as the children of the holy God.
Let us walk as the children of God, in OBEDIENCE. 'As
obedient children' (1 Peter 1:14). If a stranger bids a child to do a
thing, he regards him not. But if his father commands—he presently
obeys. Obey God out of love, obey him readily, obey every command.
If he bids you to part with your bosom-sin, leave and loathe it. 'I set
cups and jugs of wine before them and invited them to have a drink,
but they refused. "No," they said. "We don't drink wine, because
Jehonadab son of Recab, our ancestor, gave us this command—You
and your descendants must never drink wine.' (Jeremiah 35:5, 6).
Thus when Satan and your own heart would be tempting you to a sin
and set cups of wine before you, refuse to drink. Say, 'My heavenly
Father has commanded me not to drink!' Hypocrites will obey God in
some things which are consistent either with their credit or profit—
but in other things they desire to be excused. Like Esau who obeyed
his father in bringing him venison, because probably he liked the
sport of hunting—but refused to obey him in a business of greater
importance, namely, in the choice of his wife.
Let us walk as the children of God, in HUMILITY. 'Be clothed
with humility' (1 Peter 5:5). Humility is a lovely garment. Let a child
of God look at his face every morning in the looking-glass of God's
Word and see his sinful spots. This will make him walk humbly all
the day after. God cannot endure to see his children grow proud. He
allows them to fall into sin, as he did Peter, that their plumes of pride
may fall off, and that they may walk humbly.
Let us walk as the children of God, in SOBRIETY. 'But let us
who are of the day be sober' (1 Thessalonians 5:8). God's children
must not do as others. They must be sober.
Our speech must be sober—not rash, not unfitting. 'Let your speech
be seasoned with salt' (Colossians 4:6). Grace must be the salt which
seasons our words and makes them savory. Our words must be solid
and weighty, not feathery. God's children must speak the language of
Canaan. Many pretend to be God's children—but their speech betrays
them. Their lips do not drop as a honeycomb—but are like the sink,
where all the filth of the house is carried out.
The children of God must be sober in their opinions; hold nothing
but what a sober man would hold. 'Error,' as Basil says, 'is a spiritual
intoxication, a kind of frenzy.' If Christ were upon the earth again, he
would have patients enough. There are an abundance of spiritual
lunatics among us which need healing.
The children of God must be sober in their attire. 'Don't be
concerned about the outward beauty that depends on fancy
hairstyles, expensive jewelry, or beautiful clothes. You should be
known for the beauty that comes from within, the unfading beauty of
a gentle and quiet spirit, which is so precious to God' (1 Peter 3:3-4).
God's children must not be conformed to the world (Romans 12:2). It
is not for God's children to do as others, taking up every fashion.
What is a naked breast but a looking-glass in which you may see a
vain heart? Walk soberly.
Let us walk as the children of God, in our LABORS. We must
be diligent in our calling. Religion does not seal warrants to idleness.
It was Jerome's advice to his friend, to be always well employed. 'Six
days shall you labor'. God sets all his children to work. They must not
be like the 'lilies which neither toil nor spin'. Heaven indeed is a
place of rest. 'They rest from their labors' (Revelation 14:13). There
the saints shall lay aside all their working tools, and take the harp
and violin—but while we are here, we must labor in a calling. God
will bless our diligence, not our laziness.
Let us walk as the children of God, in MAGNANIMITY and
courage. The saints are highborn. They are of the true blood-royal,
born of God. They must do nothing sneakingly or sordidly. They
must not fear the faces of men. As said that brave-spirited
Nehemiah, 'Shall such a man as I flee?' (Nehemiah 6:11) so should a
child of God say, Shall I be afraid to do my duty? Shall I unworthily
comply and prostitute myself to the lusts and desires of men? The
children of the most High should do nothing to stain or dishonor
their noble birth. A king's son scorns to do anything that is below
him.
Let us walk as the children of God, in SANCTITY (1 Peter
1:16). Holiness is the diadem of beauty. In this let us imitate our
heavenly Father. A debauched child is a disgrace to his father. There
is nothing which more casts a reflection on our heavenly Father, than
the unholy lives of such as profess themselves his children. What will
others say? 'Are these the children of the holy God? Can God be their
Father?' 'The world blasphemes the name of God because of you'
(Romans 2:24). Oh let us do nothing unworthy of our heavenly
Father.
Let us walk as the children of God, in CHEERFULNESS.
'Why should the son of a king look so dejected morning after
morning?' (2 Samuel 13:4). Why do the children of God walk so
pensively? Are they not 'heirs of heaven'? Perhaps they may meet
with hard usage in the world—but let them remember they are the
seed-royal, and are of the family of God. Suppose a man were in a
strange land, and should meet there with unkind usage—yet he
rejoices that he has a great estate in his own country. Just so, should
the children of God comfort themselves with this, though they are
now in a strange country—yet they have a title to the Jerusalem
above; and though sin at present hangs about them (for they still
have some relics of their disease) yet shortly they shall get rid of it. At
death they shall shake off this viper!
Let us walk as the children of God, in holy LONGINGS and
expectations. Children are always longing to be at home.
'Meanwhile we groan, longing to be clothed with our heavenly
dwelling.' (2 Corinthians 5:2). There is bread enough in our Father's
house. How should we long for home! Death carries a child of God to
his Father's house! Paul desired 'to depart and be with Christ, which
is better by far!' It is comfortable dying, when by faith we can resign
up our souls into our Father's hands. 'Father, into your hands I
commend my spirit' (Luke 23:46).
Concerning Persecution
"Blessed are those who are persecuted for righteousness sake; for
theirs is the kingdom of heaven." Matthew 5:10
We are now come to the last beatitude: 'Blessed are those who are
persecuted . . '. Our Lord Christ would have us reckon the cost.
'Which of you intending to build a tower sits not down first and
counts the cost, whether he have enough to finish it?' (Luke 14:28).
Religion will cost us the tears of repentance and the blood of
persecution. But we see here a great encouragement that may keep
us from fainting in the day of adversity. For the present, blessed; for
the future, crowned.
The words fall into two general parts.
1. The condition of the godly in this life: 'They are persecuted'.
2. Their reward after this life: 'Theirs is the kingdom of heaven'.
I shall speak chiefly of the first, and wind in the other in the
application. The observation is that true godliness is usually
attended with persecution. 'We must through much tribulation
enter into the kingdom of God' (Acts 14:22). 'The Jews stirred up the
chief men of the city and raised persecution against Paul . . .' (Acts
13:50). Luther makes persecution the very definition of a Christian.
Though Christ died to take away the curse from us—yet not to take
away the cross from us. Those stones which are cut out for a building
are first under the saw and hammer—to be hewed and squared. The
godly are called 'living stones' (1 Peter 2:5). And they must be hewn
and polished by the persecutor's hand, that they may be fit for the
heavenly building.
The saints have no charter of exemption from trials. Though they live
ever so meek, merciful, pure in heart—their piety will not shield
them from sufferings. They must hang their harp on the willows and
take the cross. The way to heaven is by way of thorns and blood.
Though it be full of roses in regard of the comforts of the Holy Spirit
—yet it is full of thorns in regard of persecutions. Before Israel got to
Canaan, a land flowing with milk and honey, they must go through a
wilderness of serpents and a Red Sea. So the children of God in their
passage to the holy land must meet with fiery serpents and a red sea
of persecution. It is a saying of Ambrose, 'There is no Abel, but has
his Cain.' Paul fought with beasts at Ephesus (1 Corinthians 15:32).
Set it down as a maxim—if you will follow Christ, you must see the
swords and staves. 'Yes, and everyone who wants to live a godly life
in Christ Jesus will suffer persecution.' (2 Timothy 3:12). Put the
cross in your creed. For the amplification of this, there are several
things we are to take cognizance of.
1. What is meant by persecution.
2. The several kinds of persecution.
3. Why there must be persecution.
4. The chief persecutions are raised against the ministers of Christ.
5. What that persecution is, which makes a man blessed.
1. What is meant by persecution? The Greek word 'to persecute',
signifies 'to vex and molest', sometimes 'to prosecute another', to
'arraign him at the bar', and 'to pursue him to the death'. A
persecutor is a 'pricking briar' (Ezekiel 28:24); therefore the church
is described to be a 'lily among thorns' (Canticles 2:2).
2. What are the several kinds of persecution? There is a
twofold persecution; a persecution of the hand; a persecution of the
tongue.
1. A persecution of the HAND. 'Which of the prophets have not
your fathers persecuted?' (Acts 7:52). 'For your sake we are killed all
the day long' (Romans 8:36; Galatians 4:29). This I call a bloody
persecution, when the people of God are persecuted with fire and
sword. So we read of the ten persecutions in the time of Nero,
Domitian, Trajan etc.; and of the Marian persecution. England for
five years drank a cup of blood, and lately Christians in Bohemia
have been scourged to death with the rod of the persecutor. God's
Church has always, like Abraham's ram, been tied in a bush of
thorns.
2. The persecution of the TONGUE, which is twofold.
[1] Reviling. This few think of or lay to heart—but it is called in the
text, persecution. 'When men shall revile you and persecute you'.
This is tongue persecution. 'His words were drawn swords' (Psalm
55:21). You may kill a man as well in his name, as in his person. A
good name is as 'precious ointment' (Ecclesiastes 7:1). A good
conscience and a good name is like a gold ring set with a rich
diamond. Now to smite another by his name, is by our Savior called
persecution. Thus the primitive Christians endured the persecution
of the tongue. 'They had trial of cruel mockings' (Hebrews 2:36).
David was 'the song of the drunkards' (Psalm 69:12). They would sit
on their ale-bench and jeer at him. How frequently do the wicked
cast out the squibs of reproach at God's children: 'These are the holy
ones!' Little do they think what they do. They are now doing Cain's
work! They are persecuting.
[2] Slandering. So it is in the text: 'When they shall persecute you
and say all manner of evil against you falsely'. Slandering is tongue
persecution. Thus Paul was slandered in his doctrine. Report had it
that he preached, 'Men might do evil that good might come of it'
(Romans 3:8). Thus Christ who cast out devils—was charged to have
a devil (John 8:48). The primitive Christians were falsely accused for
killing their children, and for incest. 'They laid to my charge things
that I knew not' (Psalm 35:11)
Let us take heed of becoming persecutors. Some think there is no
persecution but fire and sword. Yes, there is persecution of the
tongue. There are many of these persecutors nowadays, who by a
devilish chemistry can turn gold into dung—the precious names of
God's saints into reproach and disgrace! There have been many
punished for clipping of coin. Of how much sorer punishment shall
they be thought worthy, who clip the names of God's people to make
them weigh lighter!
3. WHY there must be persecution. I answer for two reasons.
1. In regard of GOD: his decree and his design.
God's DECREE: 'We are appointed 'hereunto' (1 Thessalonians
3:3). Whoever brings the suffering—God sends it! God bade Shimei
curse. Shimei's tongue was the arrow—but it was God who shot it!
God's DESIGN. God has a twofold design in the persecutions of his
children.
[1] TRIALS. 'Many shall be tried' (Daniel 12:10). Persecution is the
touchstone of sincerity. It discovers true saints from hypocrites.
Unsound hearts look good in prosperity—but in time of persecution
fall away (Matthew 13:20, 21). Hypocrites cannot sail in stormy
weather. They will follow Christ to Mount Olivet—but not to Mount
Calvary. Like green timber they shrink in the scorching sun of
persecution. If trouble arises, hypocrites will rather make Demas
their choice than, Moses their choice. They will prefer thirty pieces of
silver before Christ. God will have persecutions in the world to make
a discovery of men. Suffering times are sifting times. 'When I am
tried I shall come forth as gold' (Job 23:10). Job had a furnace-faith.
A Christian of right breed (who is born of God), whatever he loses,
will 'hold fast his integrity' (Job 2:3). Christ's true disciples will
follow him upon the water.
[2] PURITY. God lets his children be in the furnace that they may be
'partakers of his holiness' (Hebrews 12:10). The cross is cleansing. It
purges out pride, impatience, love of the world. God washes his
people in bloody waters to get out their spots and make them look
white (Daniel 12:10). 'I am black—but lovely' (Canticles 1:5). The
torrid zone of persecution made the spouse's skin black—but her soul
lovely. See how differently afflictions work upon the wicked and
godly. They make the wicked worse; they make the godly better. Take
a cloth that is rotten. If you scour and rub it, it frets and tears; but if
you scour a piece of plate, it looks brighter. When afflictions are
upon the wicked, they fret against God and tear themselves in
impatience—but when the godly are scoured by these, they look
brighter.
2. There will be persecutions in regard of the enemies of
the church. These vultures prey upon God's doves. The church has
two sorts of enemies.
Open enemies. The wicked hate the godly. There is 'enmity
between the seed of the woman and the seed of the serpent' (Genesis
3:15). As in nature there is an antipathy between the elephant and
the dragon; and as vultures have an antipathy against sweet smells;
so in the wicked there is an antipathy against the people of God. They
hate the sweet perfumes of their graces. It is true the saints have
their infirmities—but the wicked do not hate them for these—but for
their holiness, and from this hatred arises open violence. The thief
hates the light, therefore would blow it out.
Secret enemies, who pretend friendship but secretly raise
persecutions against the godly. Such are hypocrites and heretics.
Paul calls them 'false brethren' (2 Corinthians 11:26). The church
complains that her own sons had vexed her (Canticles 1:6). That is,
those who had been bred up in her bosom and pretended religion
and sympathy, these false friends vexed her. The church's enemies
are those 'of her own house'. Such as are open pretenders, but secret
opposers of the faith, are ever worst. They are the vilest and basest of
men, who hang forth Christ's colors—yet fight against him.
4. The fourth particular, is that the chief persecutions are
raised against the ministers. Our Lord Christ turns himself
directly to the apostles whom he was ready to commission and send
abroad to preach: 'Blessed are you when men shall persecute you'
(verse 11). 'So persecuted they the prophets before you' (verse 12).
'Take, my brethren, the prophets for an example of suffering
affliction' (James 5:10). No sooner is any man a minister—but he is
part martyr. The ministers of Christ are his chosen vessels. Now as
the best vessel of gold and silver passes through the fire, so God's
chosen vessels pass often through the fire of persecution. Ministers
must expect an alarum.
Peter knew how 'to cast the net on the right side of the ship', and at
one sermon he converted three thousand souls. Yet neither the
divinity of his doctrine nor the sanctity of his life could exempt him
from persecution. 'When you shall be old, another shall gird you, and
carry you where you would not'. It alludes to his suffering death for
Christ. He was (says Eusebius) bound with chains and afterwards
crucified at Jerusalem with his head downwards.
Paul, a holy man, who is steeled with courage, and fired with zeal, as
soon as he entered into the ministry 'bonds and persecutions awaited
him' (Acts 9:16; 20:23). He was made up of sufferings. 'I am ready to
be offered up' (2 Timothy 4:6). He alludes to the drink offerings
wherein the wine or blood used in sacrifice was poured out, thereby
intimating by what manner of death he would glorify God; not by
being sacrificed in the fire—but by pouring out his blood, which was
when he was beheaded. And that it might seem no strange thing for
God's ministers to be under the heat and rage of persecution,
Stephen puts the question, 'Which of the prophets have not your
fathers persecuted?' (Acts 7:52). Ignatius was torn with wild beasts.
Cyprian and Polycarp were martyred. Maximus, the emperor gave
charge to his officers to put none to death but the governors and
pastors of the Church.
The reasons why the storm of persecution has chiefly fallen
upon the ministers are:
1. They have their corruptions as well as others, and lest they
should be lifted up 'through the abundance of revelation', God lets
loose some 'messenger of Satan' to vex and persecute them. God sees
they have need of the flail to thresh off their husks. The fire which
God puts them into, is not to consume, but to refine them.
2. The ministers are Christ's ensign-bearers. They are the
captains of the Lord's army, therefore they are the most shot at. 'I am
set for the defense of the gospel' (Philippians 1:17). The Greek word
here used alludes to a soldier that is set in the forefront of the battle
and has all the bullets flying about his ears. The minister's work is to
preach against men's sins, which are as dear to them as their right
eye—and they cannot endure this. Every man's sin is his king to
which he yields love and subjection. Now as Pilate said, 'Shall I
crucify your king?' Men will not endure to have their king-sin
crucified. This then being the work of the ministry—to divide
between men and their lusts, to part these two old friends—it is no
wonder that it meets with so much opposition. When Paul preached
against Diana, all the city was in an uproar. We preach against men's
Dianas, those sins which bring them in pleasure and profit—this
causes an uproar.
3. From the malice of Satan. The ministers of Christ come to
destroy his kingdom, therefore the old serpent will spit all his venom
at them. If we tread upon the devil's head, he will bite us by the heel.
The devil sets up several forts and garrisons in men's hearts—pride,
ignorance, unbelief. Now the weapons of the ministry beat down
these strongholds (2 Corinthians 10:4). Therefore Satan raises his
militia, all the force and power of hell against the ministry. The
kingdom of Satan is a 'kingdom of darkness' (Acts 26:18; Revelation
16:10), and God's ministers are called the 'light of the world'
(Matthew 5:14). They come to enlighten those who sit in darkness.
This enrages Satan. Therefore he labors to eclipse the lights, to pull
down the stars—that his kingdom of darkness may prevail. The devil
is called a lion (1 Peter 5:8). The souls of people are the lion's prey.
The ministers' work is to take away this prey from this lion.
Therefore how will he roar upon them, and seek to destroy them!
[1] It shows us what a work the ministry is; though full of dignity—
yet full of danger. The persecution of the tongue is the most gentle
persecution can be expected. 'It is not possible' (says Luther) 'to be a
faithful preacher and not to meet with trials and oppositions.'
[2] It shows the corruption of men's nature since the fall. They are
their own enemies. They persecute those who come to do them most
good. What is the work of the ministry, but to save men's souls from
hell? to pull them as 'brands out of the fire'. Yet worldly men are
angry at this. We do not hate the physician who brings such a remedy
as makes us nauseated, because it is to make us well; nor the surgeon
who lances the flesh, because it is in order to a cure. Why then
should we quarrel with the minister? What is our work but to bring
men to heaven? 'We are ambassadors for Christ . . .' (2 Corinthians
5:20). We would have a peace made up between you and God; yet
this is the folly of depraved nature, to requite evil for good.
Aristoxenus used to moisten his flowers with wine, honey, and
perfumes that they might not only smell more fragrantly but put
forth more fruit. So should we do with our ministers. Give them wine
and honey. Encourage them in their work that they might act more
vigorously. But instead of this we give them gall and vinegar to drink.
We hate and persecute them. Most deal with their ministers as Israel
did with Moses. He prayed for them and wrought miracles for them
—yet they were continually quarreling with him and sometimes
ready to take away his life.
[3] If the fury of the world is against the ministers, then you who fear
God had need pray much for them. 'Pray for us, that the Word of the
Lord may have free course, and that we may be delivered from
unreasonable and wicked men.' (2 Thessalonians 3:1, 2). People
should pray for their ministers that God would give them wisdom of
the serpent—that they may not betray themselves to danger by
indiscretion; and the boldness of the lion—that they may not betray
the truth by fear.
5. What that suffering persecution is, which makes a man
blessed.
1. I shall show what that suffering is, which will NOT make
us blessed.
[1] That is not Christian suffering, when we pull a cross
upon ourselves. There is little comfort in such suffering. Augustine
speaks of some in his time who were called Circumcellions, who out
of a zeal for martyrdom, would run themselves into sufferings. These
were accessory to their own death, like King Saul who fell upon his
own sword. We are bound by all lawful means to preserve our own
lives. Jesus Christ did not suffer until he was called to it. Suspect that
to be a temptation, which bids us cast ourselves down into sufferings.
When men through rashness run themselves into trouble, it is a cross
of their own making and not of God's laying upon them.
[2] That is not Christian suffering, when we suffer for our
offences. 'Let none of you suffer as an evildoer' (1 Peter 4:15). 'We
indeed suffer justly' (Luke 23:41). I am not of Cyprian's mind that the
thief on the cross suffered as a martyr. No! he suffered as an
evildoer! Christ indeed took pity on him and saved him. He died a
saint—but not a martyr. When men suffer by the hand of the
magistrate for their uncleanness, blasphemies etc., these do not
suffer persecution—but execution. They die not as martyrs—but as
malefactors. They suffer evil—for being evil.
[3] That is not Christian suffering, when they suffer, out of
sinister respects, to be cried up as head of a party, or to
keep up a faction. The apostle implies that a man may give his
body to be burned—yet go to hell (1 Corinthians 13:3). Ambitious
men may sacrifice their lives to purchase fame. These are the devil's
martyrs.
2. What that suffering persecution is, which will make us
blessed, and shall wear the crown of martyrdom.
[1] We suffer as a Christian, when we suffer in a good
cause. So it is in the text. 'Blessed are those who suffer for
righteousness sake'. It is the cause which makes a martyr. When we
suffer for the truth and espouse the quarrel of true religion, this is to
suffer for righteousness' sake. 'For the hope of Israel, I am bound
with this chain' (Acts 28:20).
[2] We suffer as a Christian, when we suffer with a good
conscience. A man may have a good cause—and a bad conscience.
He may suffer for 'righteousness sake'—yet he himself be
unrighteous. Paul, as he had a just cause, so he had a pure
conscience. 'I have lived in all good conscience to this day' (Acts
23:1). Paul kept a good conscience to his dying day. It has made the
saints go as cheerfully to the stake—as if they had been going to a
crown. See to it that there is no flaw in conscience. A ship that is to
sail upon the waters must be preserved from leaking. When
Christians are to sail on the waters of persecution, let them take heed
there be no leak of guilt in their conscience. He who suffers (though
it is in God's own cause) with a bad conscience, suffers two hells; a
hell of persecution, and a hell of damnation.
[3] We suffer as a Christian, when we have a good call. 'You
shall be brought before kings . . .' (Matthew 10:18). There is no
question but a man may so far consult for his safety that if God by his
providence opens a door, he may flee in time of persecution
(Matthew 10:23). But when he is brought before kings, and the case
is such that either he must suffer, or the truth must suffer—here is a
clear call to suffering, and this is reckoned for martyrdom.
[4] We suffer as a Christian, when we have good ends in
our suffering, namely, that we may glorify God, set a seal to the
truth, and show our love to Christ. 'You shall be brought before kings
for my sake' (Matthew 10:18). The primitive Christians burned more
in love, than in fire. When we look at God in our sufferings and are
willing to make his crown flourish, though it be in our ashes—this is
that suffering which carries away the garland of glory.
[5] When we suffer with Christian virtues. 'If any man suffers
as a Christian, let him not be ashamed' (1 Peter 4:16). To suffer as a
Christian is to suffer with such a spirit as becomes a Christian, which
is:
When we suffer with patience. 'Take, my brethren, the prophets for
an example of suffering affliction and of patience' (James 5:10). A
Christian must not repine but say, 'Shall I not drink the cup' of
martyrdom which my Father has given me? There should be such a
spirit of meekness in a Christian's suffering, that it should be hard to
say which is greater—his persecution or his patience. When Job had
lost all, he kept the breastplate of innocence and the shield of
patience. An impatient martyr is a contradiction.
To suffer as Christians is when we suffer with courage. Courage is a
Christian's armor. It steels and animates him. The three Hebrew
children, or rather the three champions, were of brave heroic spirits.
They do not say to the king, 'We ought not to serve your gods'—but
'We will not!' (Daniel 3:18). Neither Nebuchadnezzar's music nor his
furnace could alter their resolution. Tertullian was called an
adamant, for his invincible courage. Holy courage makes us (as one
of the fathers says) 'have such faces of brass that we are not ashamed
of the cross'. This is to suffer as Christians, when we are meek yet
resolute. The more the fire is blown—the more it flames. So it is with
a brave-spirited Christian. The more opposition he meets with—the
more zeal and courage flames forth.
To suffer as Christians is to suffer with cheerfulness. Patience is a
bearing the cross; cheerfulness is a taking up the cross. Christ
suffered for us cheerfully. His death was a freewill offering (Luke
12:50). He thirsted to drink of that cup of blood! Such must our
sufferings be for Christ. Cheerfulness perfumes suffering and makes
it the sacrifice of a sweet-smelling savor to God. Thus Moses suffered
cheerfully. 'Moses, when he was come to years, chose to suffer
affliction with the people of God,rather than to enjoy the pleasures of
sin for a season' (Hebrews 11:24, 25). Observe: 'When he was come to
years': It was no childish act. It was when he was of years of
discretion. 'He chose to suffer affliction.' Suffering was not so much
his task—as his choice. The cross was not so much imposed—as
embraced. This is to suffer as Christians, when we are volunteers; we
take up the cross cheerfully, nay, joyfully. 'They departed from the
presence of the council, rejoicing that they were counted worthy to
suffer shame for his name' (Acts 5:41). Or as it is more emphatic in
the original, 'They rejoiced that they were so far graced as to be
disgraced for the name of Christ'. Tertullian says of the primitive
Christians, that they took more comfort in their sufferings than in
their deliverance. And indeed well may a Christian be joyful in
suffering, because it is a great favor when God honors a man to be a
witness to the truth. Christ's marks in Paul's body were prints of
glory. The saints have worn their sufferings as ornaments. Ignatius'
chains were his jewels. Never have any princes been so famous for
their victories, as the martyrs for their sufferings.
We suffer as Christians when we suffer and pray for our
persecutors. 'Love your enemies, do good to those who hate you,
28 bless those who curse you, pray for those who mistreat you' (Luke
6:27-28).
There are two reasons why we should pray for our persecutors
|
|
