,A ,» « •" ' ^^^S? ^Q'^^$^W^^^ ^'sr2;'-s.??^^9r>^ .^5^^^JCC= «»*A^^^ , _ - MTTTTTt sp i^<^ J™ ™ P^;?^:' i>^^/^^'^'^^«'**'*''^^|?^'^^.fl^^ ^#i;;;i;p;J^A^^^A^;^ ;:7^'Q,ft«»<^erhaps ho is learned, and of esteem in the world, yet because he sees others to excel in grace, he looks upon himself meaner and lower than they. Why, here is a man poor in spirit that is pronounced blessed. Some men are proud of their vices, but the poor in spirit is humble at the sight of his graces. Carnal hej^rts are puffed up with that that should make them ashamed ; but a gracious heart sees enough in his graces to make him humble — in his love, knowledge, faith. In that that is his best parts, he sees enough to make him humble-, and blessed are such poor. Secondly, Heiwe he thinks it not much if he receive not such res[x»t and hoiiour as others do. Why, though God by his providence order things so that others have respect and honour, and many encouragements in the world, I have no cause to envy, nor to be troubled ; I have rather cause to wonder at what I have; it is not for me to expect such encourage- ments as others have, for I am a poor creature. Thus, you know, poor people whose hearts are subdued by their poverty, when they see othet-s that are brave in the world, Ay, they may do thus, but it is not so for us ; so those that are poor in spirit, when they see others that God blesses, and have I'espect and honour, he then thinks thus with himself. But it is not for me to expect this, I am a poor vile creature. Thirdly, One that is poor in spirit, is one that doth admire at every little good that he doth receive, that it is so much ; he wonders at every affliction that it is no move; every mercy he thinks it very great, and is veiy thankful ; and every affliction he wondei's it is so little. Quite contrary to the world : they are troubled their afflictions are so much, and that their mercies are so little ; but a poor-spirited man, he Mat. V. 3.] BURROUGHS ON THE BEATITUDES. 19 wondera that his mercies are so much, and that his afflictions are so little ; and therefore is thankful for every little. Poor people whose spirits are subdued >Yitli their poverty, give them but a halfpenny, they are thankful ; so a poor-spirited man or woman, he admires at mercy, and is thankful at everytliing that God affords to him ; and if there be an affliction, he doth not murmur and repine, but wonders that God doth lay his hand so tenderly upon him as he doth. Fourthly, A poor-spirited man is one that is often craving ; he is a praying man, a beggar, that is often begging for an alms. There is none that are truly poor in spirit, but are great praying Christians ; God always hears from them, and God is not weary of such beggars. In Prov. xviii. 23, ' The poor useth entreaties ;' and so in Prov. x. 14. Now such kind of men as can live without prayer, and can go day after day without seeking of God in prayer, God hears but little of them ; they are grown high and rich — as a company of the wantons of our age, that scorn and contemn duty, and think that they are grown so rich, and have so much comfort, and so much assurance and grace, that they have no such need as others have. Well, but when they are so flush and high, blessed are the poor. Those that are needy, and see themselves thus, so as to be begging at the throne of grace ; those that God hears much from at his throne of grace, these are the blessed ones. Fifthly, The poor, they are the admirers of free grace, and the great extollers of free grace ; whatever they have they look upon it as free grace, and over- look themselves, overlook their duties when they have done ; they are as much in duties as any, but when they have done they overlook all; they stand not upon anything, but it is free grace only that is admired by them. Certainly these are the honourers of free grace. And from hence, in the sixth place. The poor in spirit, this is his behaviour — he is emptied of himself; whatsoever he hath in himself, or whatsoever he doth, he dares not rest upon it, not for his spiritual and eternal good, but is delivered as it were from himself, looking upon himself as undone, utterly undone in respect of what he is, of what he hath, or of what he can do. One that is emptied, I say, of himself, and of every creature, and is in a preparation now for to trust only in the grace that is without him, in the grace of God that is tendered in the gospel, he dares not lay the weight of his eternal estate upon any- thing that is in himself, or what comes from himself, but merely upon the grace of God revealed in Christ in the gospel. This is the poor-spirited man that is thus blessed. One that commits himself to God, and trusts in God ; so do the poor. Thus you have it in Ps. X. 14, ' The poor committeth himself unto thee; ' he is emptied of himself, and commits himself to God ; commits his soul to him, and all his ways ; he dares not trust to his own wisdom for the guiding of him, not in any of his affairs, bat especially for the guiding of him in the great affairs that concern his eternal good. And in Zeph. iii. 12, the Scripture saith that the Lord would leave in the midst of them an afflicted and a poor people, and they should trust in the name of the Lord. It is the poor that commit themselves to God, and that trust in the name of the Lord. Now blessed are these poor, that is, such poor as from a sight of their own emptiness, vileness, wickedness, and inability to help themselves, shall give up themselves to the grace of God revealed in the gospel, and commit themselves and all their ways to be guided by God, and are willing to live upon alms for his present and for his eternal estate. It is in the nature of man ever to be seeking to hare some righteousness of his own ; and that is the reason that men can have no comfort. Those that have their consciences awakened, can have no comfort till they be able to do thus and thus, and be able to perform duties after such a manner,and overcome corruptions thus and thus. Thou wilt not come, as it were, a mere beggar to God, as one that hath nothing, but thou wouldst fain bring something to God. But the Lord will have thee come as a mere beggar, as one that hath nothing at all, and to lie down flat before him, stripped of all, even of thy rags ; for, you know, many poor people they are proud of their very rags. And so it is with the hearts of men ; though they have nothing but their civil righteousness, yet that they will be proud of. Now the Lord will strip thee of all, and make thee come naked before him, and be will- ing to live upon alms for eternity. Now it is hard for a man to live upon alms for a little time, but to live upon alms all the days of one's life is harder : but now to hve upon alms for eternity ! And yet this poor spirit is such an one, as is so sensible of his own poverty, as can commit itseK to God in such a way as to be content to live \ipon alms, even for eternity; and blessed are these poor. Seventhly, A poor-spirited man is one that is will- ing that God should choose his condition. We use to say that beggars must be no choosers, but now I am speaking of one whose spirit is suitable to his spiritual poverty. Now if thou be so spnitually poor, then do not think that thou must be a chooser ; no, thou must not choose what thy comforts shall be, or thy ability shall be, or what thy worth shall be, or any wages shall be, or at what time or means God shall come in unto thee, thus or thus. No, thou must leave that wholly to God ; only this, thou must look up to God for mercy. Lord, let me have mercy. But how, and when, or at what time, and what degree and measure, that I leave wholly to God ; 20 BUEROUGHS ON THE BEATITUDES. [Mat. V. 3. only my soul's desire is, that the Lord would have mercy upon me. Many do discover that there is not poverty of spirit in them by this thing, for when they seek to God for mercy, if they have not comfort coming in as they would, their spirits are froward, even with God himself : such a spirit is not down. But blessed is the poor in spirit, that is, those that shall lie down flat before the Lord, and be willing to be at God's finding. Here I am, and let God do with me whatsover he will ; I lie absolutely at his mercy, and I do not expect to have myself to be chooser of anything that I do desire. Eighthly, Those that are truly poor in spirit, they look upon others that God hath blessed with eminency of grace, and bless them in their souls ; they think their condition high. Oh, such and such do I see ex- cellency of grace in ; oh how happy is their condi- tion, saith a poor-spirited man or woman. As those people that are poor, when they come by those that have great houses and great comings in, say they are happy men indeed. So those that are poor in spirit, when they see others that have eminency of grace, they look upon those as such as have obtained ex- cellency indeed ; they look not upon the rich and honourable in the world as the most excellent, but those that have the greatest eminency of grace, they look upon them and bless them. Oh how happy were it if I could walk so with God as such do, if I could overcome my corruptions as such, if I could prize and profit by the word as such ! oh how happy should I think myself to be ! This is a good poverty of spirit indeed. Ninthly, And further, blessed are the poor. The poor in spirit are such as are willing to wait. Though God doth not come according to their desires, yet still they are content to wait upon God. God shall choose what the thing is that shall be given them, and the}' are willing to wait. So you have it in Zech. xi. IL Those two are put together: 'And it was broken in that day ' — that is, the staff of beauty and of bands was broken — ' and the poor of the flock that waited upon me knew that it was the word of the Lord.' Men that are men of estates, and rich men, when they come to a door for business, if so be that they cannot have presently what they desire, away they will go ; they will not stand waiting. Why ? be- cause they are rich, and so proud in a suitable way to their riches. But now, one that is poor and comes for an alms is content to wait, especially if he knows that there is no other door for him to go to at that time ; if, indeed, he thinks he may have it at some other door, he will not wait, but if he comes for an alms, and lie must have it here or nowhere, he is con- tent then to wait. So those that are truly poor in spirit, they are content to wait at God's gates, know- ing that there is no other door that they can have their alms at but only at the gates of God. Thou hast been seeking God, it may be a month or longer, half -a year or a year, and yet canst find nothing ; oh, but if thou canst have mercy at last, thy condition is happy. Thus a poor-spirited creature will say, and so will be content to be waiting all the days of his life. Tenthly, One that is poor hath an awful respect to God and his word ; he is one that is struck with an awful reverence of the greatness of God and the authority of his word. This you have in Isa. Ixvi. 2, ' To this man will I look, even to him that is poor and of a contrite spirit, and that trembleth at my word.' You have those put together, the con- trite and poor, and that trembles at God's word ; when he comes to the word and hears it opened, he looks upon it as having a dreadful authority in it; he looks upon the word as a thing to be above him, and his heart trembles lest he should not give that due respect to the word that he ought to do ; and when a promise is revealed, he trembles for fear that it should not belong to him, and the divine lustre that he sees in the word to be so much above him, causes his heart to fear and tremble before the Lord ; this is a poor-spirited man. It is opposite to that boldness of spirit that is in man, which is from hence, that he thinks he hath something to bear him out. But now one that is poor in spirit looks upon no- thing in himself that can bear him out against any- thing that is in the word ; no, it is the word that must prevail, whatsoever becomes of me either for my present or eternal estate. It is the word that must prevail, and therefore he gives an awful rever- ential respect to the word when he hears it. Eleventhly, One that is poor in spirit is such a one that hath a melting heart likewise at the w-ord. A little thing in God's word strikes him presentl)', and will cause liis heart to melt ; as you shall see men and women that are truly poor indeed — not your ordinary vagrants and rogues, that will make them- selves so in idleness, but those that are truly poor — you shall find if you do but speak to them, a melting spirit presently in them ; anything you say almost will make their hearts to melt within them. So one that is poor in spirit hath a melting spirit at the word ; a little thing from God works upon him, and he doth not stand out against the word so as others do ; he hath not a heart to give the word a rebound so as others have, but when the word comes, there is a yielding of spirit unto the word. Now all these put together that have been named, will plainl}"- de- monstrate who that man or woman is that is pro- nounced thus blessed here by our Saviour Christ. Now if you would ask and demand why it is that God hath such a respect and regard to such as are thus poor in spirit, only a word or two. Mat. V. 3.] BURROUGHS ON THE BEATITUDES. 21 The great reason why the Lord hath such regard unto such, it is because this disposition doth best serve the great design that God hath of glorifying himself in the world, namely, the lifting up of his free grace. God would have his glory from the chil- dren of men. But what glory ? The lifting up of free grace, that is the glory that God would have above all other. God would have the glory of his power, the glory of his wisdom, the glory of his bounty, of his patience ; ay, but that is not the glory that God doth look at most ; but that he might magnify his free grace in his Son, that is the glory that God doth most delight in. Now of all dispositions in the world, this disposition of poverty of spirit is that that serves God's end and God's design best ; and therefore no marvel though God doth so much accept of it. Secondly, Such a disposition makes the soul to be comformable even unto Jesus Christ. We know that Christ was willing to be poor, and the Scripture tells us that Christ did empty himself ; he was willing to lay aside that glory that he had, and to come and empty himself and be in the form of a servant. Now when Christ shall see a spirit that hath a con- formity to his, Christ looks upon it and saith. Here is one that is conformable to my spirit. I was willing to be poor ; and so is such a one. I was ■willing to empty myself, and to be anything for the furtherance of the glory of my Father ; and so do I see here such a poor creature that is willing to empty itself of anything that it hath, and is willing to give up itself for the glory of my Father and me. Oh, blessed are these poor ! But how few of such as these shall we find in the world ! We tell you who they are if we could find them ; that they are such as are thus and thus qualified, and whose hearts do work after such a manner as this is; but, Lord, where are they'? Ordinarily we find that men's spirits are jolly, high, proud, stately, surly, stiff, stubborn, rebellious, and bold in the ways of wickedness, this is the juice of men's spirits ; they scorn this kind of poverty of spirit ; their hearts are up, and they stand upon themselves, and stiff they are in their own way. It is true in Isa. Ixvi., ' That the Lord that dwells on high, in heaven, he doth look upon the poor and the contrite : ' he looks upon them. Oh, but where shall God have objects, such objects to be- hold ? How few such objects are there in the world ! Now cursed are the proud, cursed are the haughty in spirit, the stubborn and the stout-hearted : the Scripture speaks most dreadful tilings against them ; but we are not now to speak to them, neither am I willing to defer what comfort Christ hath for those that are poor in spirit, by turning aside to speak to those of haughty and proud spirits. Therefore I am to address myself to the opening of that that Christ means when he saith that they are blessed. 'Ma.nj things might be said for the opening of their blessed- ness, but for the present there is only one scripture that I will apply to those that are poor in spirit. Those tliat are such, whosoever they are that are in the presence of God this day, whose consciences can tell them that, though in much weakness, yet they can find such workings of spirit, I will give you but one text to uphold your spirits till the next day, and then we shall come to open what Christ saith of you, that yours is the kingdom of heaven. The text is in Luke iv. 18 : ' The Spirit of the Lord is upon me, be- cause he hath anointed me to preach the gospel to the poor ; he hath sent me to heal the broken-hearted, to preach deliverance to the cajytives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord. And he closed the book.' Christ comes to the syna- gogue, and, a book bein^ opened, he doth find this place of Scripture out of Isaiah, which was a pro- phecy concerning himself. The meaning of it is this — that God the Father hath anointed Jesus Christ his Son, appointed him solemnly to that office, to come himself into the world, and to preach good tidings to the poor in spirit. As if God should say to his Son, Son, I have many of my poor servants in the world who are poor in spirit, who are sensible of their own wretchedness and poverty ; now I appoint thee and anoint thee to go and preach unto them the glad tidings of salvation ; and be you sure to comfort them, be you sure to speak peace to them; pour oil into their wounds, and relieve and refresh them. I see that they are ready to be discouraged, but do you encourage them. I appoint you to this. You will say then presently these are blessed, whenas God the Father from all eternity hath set Jesus Christ, as it were, apart, appointed him to this office to preach comfort to thy soul. This one scripture to one that is truly poor in spirit is worth a thousand worlds. For, what ! saith such a one, doth God regard me ? Yes, such a regard he hath, as lie hath appointed his Son to that office to take care of thee, to comfort thee and to help thee; and Christ must be unfaith- ful in his work if he doth not preach comfort to thee. This care hath God of the poor ; whenas he doth, as it were, slight, neglect, contemn, and scorn the rich ones of the world. Them he sends empty away ; but for these that are poor in spirit he hath given Christ a charge over them. Now were there nothing else said but this, that thou hast such a pro- mise as this is, that Christ, when he comes into the world, must come and preach glad tidings to thee, it were abundant mercy ; and so in effect the very scope of the gospel is to preach glad tidings to the poor. And indeed we shall shew that that is a special thing that is meant by ' theirs is the kingdom of heaven ; ' not only that they shall go to heaven when they die, 22 BURROUGHS OX THE BEATITUDES. [Mat. V. 3. but by ' kingdom of heaven ' is often meant the min- istry of the gospel, and that is one especial thing in- tended here, that the riches of the gospel, the state of the gospel, the doctrine of the gospel, all the good of the gospel, doth belong to those that are poor in spirit. SERMON IV. PEOMISES TO THE POOR IN SPIRIT. 'Blessed are the poor in spirit,' iC'C. — ]Mat. V. 3. I SHALL now briefly give yon a few promises that are made in Scripture to such as are God's poor, and then proceed to the blessedness that Christ pro- nounces of them — namely, that ' theirs is the king- dom of heaven.' Kow for the jjromises to those that are poor. First, God thinks upon these. It may be thy friends think not of thee. Thou art a poor man or woman, and yet godly ; thou hast rich friends that perhaps have their full dishes and want nothing, but have all coming in according to their liearts' desires, and they think not of thee ; ay, but if you be one of God's poor, as hath been described, God thinks of you, Ps. xl. 17. Secondly, The Lord looks towards the poor as an object that he takes content in ; he doth not only think of you, but ' his eye is upon you.' Poor men when they pass by others, they scarce have a look from them, but God's eye is continually upon them for good ; so you have it in Isa. Ixvi. 2, ' He looks to the contrite and poor.' Thirdly, He so looks as he would not have his dreadfulness to daunt thy heart ; so in Isa. xlvi. he begins it thus : ' The heaven is my throne, and the earth is my footstool ; ' he raises up his glory to shew what a God he is. Alas ! now may a poor soul say, oh, how glorious is God ! his glory will daunt my heart. How shall I be able to stand before him ! Nay, though lieaven be his throne, and earth be his footstool, yet ' he will look to him that is of a poor spirit, and that trembles at his word.' As if he should say, Let no poor soul be daunted with my glory, for it is for their good, and no hurt at all to them. The fourth is this : The Lord he prepares his good- ness for the poor, Ps. Ixviii. 10. Perhaps thou hast not mercy for the present as thou desirest ; but God is preparing all this while mercy for thee, and pre- paring thee for mercy. Fifthly, The Lord hears the poor. It may be poor people may petition to others and they cannot be heard, but if the rich petition they can be heard ; but the Lord he hears the poor. You have many scrip- tures for that, Ps. Ixix. 33 ; and we find the psalmist makes it a rise of his prayer, because he is so poor and needy, Ps. cix. 22 — ' For I am poor and needy' — that God should hear him the rather ; and so Ps. Ixxxvir the rise of his petition is, that God should hear him because he is so poor. Sixthly, The Lord will not have the expectations of the poor to be frustrated. Poor men may wait and wait long enough, and yet may fail at the last. But now if thou beest one of this poor spirit, the Lord will not have thy expectation to be frustrated, but there shall come good of it at last, Ps. ix. 18. Seventhly, The Lord will not forget the poor, Ps. ix. 12. Others may forget them, it may be, even when they have granted their petitions ; but the Lord will not forget the poor. Many such kind of pro- mises doth the Lord make to those that are of poor spirits. But what do we speak to particular pro- mises ? we have one in the text instead of all, 'Theirs is the kingdom of heaven.' This hath all promises joined together in one. Now from the words before, we come to search into the bowels of them ; from that that doth appear at present view, you have these three or four notes : ' Blessed are the poor in spirit, for theirs is the kingdom of heaven.' Ohserv. 1. The first is this. That God loves to honour those that are willing to debase themselves. Mat. V. 3.] BURROUGHS ON THE BEATITUDES. 23 God doth not say here, Blessed are the poor, for their sins are pardoned ; Blessed are the poor, for the pro- mises of the gospel belong to them ; but ' Blessed are the poor, for tlieirs is the kingdom of heaven.' It is a kingdom that is theirs. God puts an honour upon the poor. That which seems to be the most con- trary, that Christ doth assume. If one that is poor should come to have such a promise made him. Well, you are poor, you shall be provided for, you shall never want as long as yoii live; that were well. But that is not all, they shall have a kingdom : so Christ saith himself to poor broken hearts that think them- selves not worthy of the least crumb of bread, 'theirs is the kingdom.' It is no less than a kingdom that is prepared for them ; and therefore do not have such a poor spirit as to have low designs ; though thou beest poor in respect of thyself, yet lift up thy heart, and aim at no less than a kingdom. Many poor people would think they should be happy men and women if they might have a hundred pound a year land given them. But those that are poor in spirit, as here is spoken of, it is not a hundred pound land a year, nor the possession of the world, but it is no less than the kingdom, and the kingdom of heaven, that will satisfy their souls. That is the first note ; the Lord loves to put honour upon those that are willing to debase themselves. I hnd likewise other scrip- tures that are suitable : Luke xxii. 28, ' Ye are they which have continued with me in my temptations, and I appoint unto you a kingdom ;' you are content to endure iu my cause, and to suffer the loss of all, and therefore have I appointed a kingdom unto you. But I intend not to stand upon these notes ; that we only observe by way of connexion. (Jbserv. 2. That blessedness doth not consist in any worldly thing : 'Blessed are the poor.' Why? be- cause they shall have the riches of the world, they shall be brought into honour, they shall be brought to have preferment in the world ? no, but ' Blessed are the poor, for theirs is the kingdom of heaven.' There is nothing in this world can make them blessed ; it is the kingdom of heaven that must make them blessed. If you would be happy, you must look beyond the world. Thou dost not know what the true happiness of an immortal soul is capable of, if thou dost expect it here in this world. Observ. 3. In that it is said in the present tense, theirs is the kingdom of heaven. From whence the note is this, that the saints of God live not only upon comforts that they shall have hereafter, upon the assurance of what they shall have, but ujion present comforts. They have enough for the present to uphold their hearts, in all their poor and mean condition in which they are in respect of the world. You will say. Indeed for good people that are mean in the world, whatsoever they suffer, God will reward them hereafter. Ay, but, poor souls, what have they to comfort themselves withal for the present? Yea, saith Christ, theirs is the kingdom of heaven. Take all together now, and thou hast enough not only to up- hold thy soul ill this thy poor condition, but to coui- fort it, and to make the angels in heaven to look upon thee as a blessed creature. It is said of the pure in heart that they fhall see God ; but the poor in spirit, theirs is the khigdom of heaven. And the reason why Christ puts it in the present tense is, because he saw that those that were poor in spirit had need of present comfort. Observ. 4. That heaven is now to the saints. There is comfort indeed ! Ay, but heaven they must look for afterwards. No, they shall have it now ; heaven shall come down to them before they go up to heaven. In Luke xvii. 21 you have a notable scripture for that: 'The kingdom of heaven is within you.' It is within the saints now for the ]3resent. This that I now say may seem to be a paradox, yet it is a certain truth; no soul shall ever go to heaven that hath not heaven first come down to it. There is certainly no man or woman upon the earth shall ever go to heaven, but such as hath heaven come down to them. There is none shall ever be glorified among saints and angels in heaven, but such as it may be said of them, that the kingdom of heaven is within them. You will say, What is that ? Why, that I shall further open in coming to the main promise, ' theirs is the kmgdom of heaven.' Now the great thing that we are to do, it is in these two particulars : — First, To open to you what is the meaning of this ; what doth Christ mean by the kingdom of heaven. And then, secondly, To apply the kingdom of heaven to such as are poor in spirit. I shall not speak of it, perhaps, as some of you may think, to open the glory of God in the general, but only so far as it is applicable to the poor in spirit. Christ means some special thing here, that is more peculiarly appli- cable to the poor in spirit — viz., three sorts of poor who are to have the treasury of comfort in the king- dom of heaven, which will ajipear further, both in the opening of the Jvingdom of heaven, what it is, and then the apphcation of it unto these three sorts of poor people. For the first then, The kingdom of heaven. By the kingdom of heaven is understood not, firstly, the glory of the saints that they shall have to all eternity, but the state of the Messias, that is, the king of heaven; the state, I say, of the Messias after his coming into the world, and all the good things that he brings with him. That is the kingdom of heaven which is here meant. There is the kingdom of God's power whereby he rules over the world ; and then there is the kingdom that he hath given to his Son the Mediator. It is the second kingdom that is 24 BURROUGHS ON THE BEATITUDES. [Mat. V. 3. here meant. When God had made this world, he himself reigned over it, and was the king of it. But the world that he made was spoiled with sin, and so God could not have that glory from the world that he made it for. Therefore, the Lord he was pleased to erect a new world, another spiritual, heavenly- world, to glorify himself in in another manner, more spiritual and heavenly than in the former world ; and he makes his Son to be the king of that spiritual world — that new world which the Scripture speaks of when it saith, ' All old things are done away, and all things are become new ' — which new world is begun in the work of grace in the hearts of the saints, and so carried on till it comes to eternal glory. Jesus Christ he is the king of that world. As for the other, it is spoiled, and must come to confusion. Now before Christ's coming, actually in taking flesh upon him, there were some rays of his glory that did shine unto the forefathers ; but in comparison of what was to be done after the Messias came, this kingdom was not set up. For the administration of things in the times of the law, it is not called the kingdom of heaven. The Jews they waited for the kingdom of the IMessias ; and the kingdom of the ]\Iessias that they waited for, it is this kingdom of heaven that is here spoken of in this text. When Christ was near coming into the world, this great king he sends his harbinger before — John the Baptist — to proclaim that he was coming, and that there was a new kingdom to come into the world. Therefore, saith John, ' Repent, for the king- dom of heaven is at hand.' He did not mean thereby, Repent, repent because you must go to heaven, go and be glorified with God in heaven ; but as if he should say, Oh, now is the kingdom of the Messias at hand. Within a few months Jesus Christ is coming, and will appear to be king, and the gospel will be made more clear to you ; within a small time the kingdom of the Messias shall be set u)"). Repent, therefore, and turn from your wickedness, that you may have the benefit of the kingdom of the Messiah when it comes to be set up. And it is said, therefore, that 'from the time of John the Baptist, the kingdom of heaven sufl'ered violence.' It may appear then that the kingdom of heaven was in the time of John the Baptist. The meaning of it was this, that John Baptist being the harbinger of this kingdom, when people did but hear that the kingdom of the Messiah was at hand, their hearts were set on fire after it, and there was a kind of holy violence to bear down all kind of difficulty and opposition. They were resolved with themselves, whatsoever becomes of us, we will endeavour to the uttermost, at least that we might have our part in the good things of the kingdom of the Messiah ; it suft'ered violence for that time. John Baptist did but speak a little of that kingdom though not set up, yet the hearts of the people were set on fire after it. Lord, where are our hearts then, when a minister of the gospel shall not only say that the kingdom of heaven is at hand, but it is come, and this king hath come and ascended and triumphed in heaven, and set at the right hand of the Father, and governs and rules his church ! Now, when we call upon men, ' Repent, repent, for the kingdom of heaven is come,' it doth not suffer violence. But it is a blessed thing when it can be said, that since the time of such a minister, even heaven hath suffered violence. Whereas the hearts of people were loose before, and they minded nothing but the world, and gathering a little together, and that they might eat and drink and sport, that is all they minded ; but since they came to hear of the preaching of the kingdom of heaven, this kingdom of heaven suffers violence, and the violent take it by force. This kingdom of heaven it is therefore the state of the gospel. And in this sense I take it that that is meant, when they brought little children to Christ : saith Christ, ' Suffer little children to come unto me, for to them belongs the kingdom of heaven.' He doth not mean that some of them shall go to heaven ; but thus, as if Christ should say. In the times of the law, I there did not only take believers, but their seed, to have the privileges of that state under that administration, of the good things that were in the law. Therefore do not now think that when I am come to set up another king- dom, that I will take believers now and reject their seed. No ! ' SuiTer them to come unto me, for unto them belongs the kingdom of heaven ; ' and they are members of this kingdom that I am now setting up, as well as they were members of the Jewish church, and had the benefit of that administration ; so shall they be members and partakers of the state that now I am setting up, together with the privileges of it ; and therefore sufl'er them to come to me ; I will own them to be such to whom belongs the kingdom of heaven ; and therefore let them not be excluded any more from this state of the gospel than they were before excluded from the state of the law, and the good things therein. That is the meaning of that text, and a special scripture for the encouraging of believing parents in respect of their children, and the bringing of them to that ordinance of baptism. Sometimes this kingdom of heaven is taken for some particular thing in the state of the gospel, as for the preaching of the gospel it is called the king- dom of heaven : as the kingdom of heaven is like a man going out to sow his seed, that is, this adminis- tration of the gospel in the preaching of it is like a man that sows his seed, and some fell upon the high- way, li'c. The preaching of the gospel, that is one thing in the kingdom of heaven that bath the name of the whole. And sometimes it is taken for the Mat. V. 3.] BURROUGHS ON THE BEATITUDES. 25 work and efficacy of the gospel in the heart of a moil : as ' the kingdom of heaven is Hke to a grain CI mustard-seed ; ' what is that ? That is the work of the gospel that is now preached in the state of the ^Messiah ; it hath that effect upon the heart, as a grain of mustard-seed. Though it be little at the first, yet it grows up to a mighty tree ; this is the substance of this kingdom of heaven, it is the state of the Messiah. So, then, the meaning of Christ is this : Blessed are the poor in spirit ; you that are thus poor, oh, blessed are you ; for look, what good or benefits are come by the Messiah's coming into the world — look, what blessedness there is in the state of the ^Messiah, that belongs to you, you shall certainly have that blessedness. Again, Sometimes the kingdom of heaven is taken for the church, and the privileges thereof, as, I wiU give unto thee the keys of the kingdom of heaven ; and that is one gTcat part indeed of the kingdom of heaven, the privileges of the Christian church. The privileges and administrations and ordinances that there are in the Christian church are a great blessing of the kingdom of heaven, and you shall have all these, you that are poor in spirit. Why is it called the kingdom of heaven ? First, It is called the kingdom of heaven because Christ is from heaven, who is the king thereof. Secondly, In distinction and opposition from or unto the kingdoms of the world. It is not of this ■world, saith Christ. Thirdly, Because that Christ his seat is now at the present in heaven. Fourthly, Because that the way of his government it is spiritual and heavenly, not in an outward way. And then, Fifthly, Because it will certainly bring both soul and body to heaven at last. Therefore the whole administration of the Messiah in his way and govern- ment is called the kingdom of heaven. Christ is the king, and the blessing of this it would be very large to open in the particulars ; there is in- finite blessedness in this kingdom of heaven. For, first. It is Christ the Mediator that gives the laws. If thou beest brought under the state of the gospel to be a subject of Christ by being a believer, I say, Christ he gives thee thy laws ; now thou hast them from the hand of a mediator. The Jews had their laws — the ten commandments — from the hand of a mediator, from Moses. But thou hast the law for the guiding and ordering of thee from the hand of Jesus Christ. It is true, the same thing that Moses did require men then, was that that Jesus Christ gave to them, and Moses likewise he was a kind of type of Christ even in that ; but thou hast them more fully from the hand of a mediator, from the hand of Christ, — the law, — for the guiding and ordering of thy life. And that is a great dispute about the law now, which truly hath little in it to edification, — viz., whether we have our law now from Moses or from Christ ; and so many that speak against the law, when it comes to a dispute, the uttermost that they can give is this, that we are dehvered from the law as it was given by Moses. Why, what is that to pur- pose, if we be bound to the same thing that Moses did command, and by as strong bonds as those were that lived in the time of the law ? What great matter whether we liave it from Moses or no ? We have it, and are bound to it by as strong bonds if it comes from the hands of Christ. And we may satisfy our- selves enough in this, for we have the laws that are the rules of justice and equity, that are moral, Ave have them in this kingdom of heaven. Indeed, we have them given in another way in the hand of this mediator, with more strictness, with more spiritual- ness and enlargement rather. For this our king tells us afterwards in this chapter, that he came not to destroy the law, but to fulfil it; he comes to open it ; saith he, ' Ye have heard it said by them of old time, Thou shaft not commit adultery : but I say unto you. That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart' Christ exjjounds the law, and seems to put it in a higher pitch than the Jews had. There is a great deal of comfort now I confess in that, that thou hast thy law now from Jesus Christ. And in this, indeed, thou mayst have this comfort, having thy law from him, that he will not be so exact as to require all forfeitures from the breach of the law, as was required of the Jews. In the administration of Moses there was such and such forfeitures upon breach of the law ; but God is pleased to manifest more grace now, so that he doth not now stand so exactly upon breaches as to pronounce a curse upon every one that doth offend in that way. Moses de- livered his law that the people should look upon themselves as accursed if so be that they did ofi'end in any part of it. It is true, there was something of Christ revealed to help believers indeed, but for the most part it was little known, so as for the gener- ality of the people they looked upon themselves, or should do so, as accursed, if they did break any part of the law. But in this kingdom of heaven, that is a blessed- ness that thou hast a law from him that loves thee more than his life ; he was willing to lay down his life for thee that gives thee thy law. Now when one hath a law from one that we know loves him dearly, it is comfortable. And he is the judge of the law, and he is to take all the forfeitures of the law that loves me dearly, even more than his own life ; why, this is a great comfort. The second thing in the blessedness of this king- 26 BURROUGHS ON THE BEATITUDES. [Mat. V. 3. dom of heaven is this, That Jesus Christ he now rules in the hearts of his saints, by his -ivord and Spirit, a great deal more fully than he did in the times of the law, or in any way can be conceived. It is true, there was a general work of God upon the hearts of heathens, in those moral virtues of theirs, but there was not a ruling in their hearts by the sceptre and Spirit of Jesus Christ the Mediator ; and though believers in the time of the law had the sanctifying spirit — some of them — in some high degree, yet generally it was very poor and low in the hearts of believers in the times of the Messiah. The Spirit of God is shed abroad in this his kingdom with more fulness, with more clearness, with more power, with more excellency abundantly, and it was reserved for the coming of this king the Messiah to set up that spiritual government of his in the hearts of his people, which is a thing that we little understand. We think there is such a duty requiretl of us, and we fall upon it ; ay, but we do not look upon Jesus Christ swaying his sceptre in our hearts for the enabling of us to do what be requires of us in his Avord. And then, Thirdly, All transactions between God and them are in this kingdom, and not to go out of this king- dom. By that I mean thus : when thou hast offended God at any time, and God hath anything to say to thee for thine offence, thou shalt not come to have this business of thine tried in the court of exact jus- tice. No ; it must not go out of this kingdom, but it must all be within the kingdom of the Messiah. As this is the privilege of one that lives in one kingdom, he cannot be called to another kingdom to answer for his fault. If he were in another kingdom he might die for it ; but here the laws do help him more, and that is a comfort to him. So now, wert thou in the kingdom of God's power, as he is Creator of heaven and earth, and so rules the world, certainly any ofl'ence of thine would be eternal death to thee ; and it is so with all those men and women that are, I say, only under the kingdom of God's power — that is, they are God's creatures, and God is their Creator, and so they have to deal with God as under the kingdom of his power ; if they offend as creatures, God in that kingdom deals in a way of exact justice, so as to punish with death upon every oft'ence. But now a behever brought into another kingdom, the kingdom of the Messiah, there he comes to have other privileges ; so that when a believer offends he doth not go to answer in that court of his — to wit, the kingdom of his power — but he is to answer be- fore the court of Jesus Christ, and Christ is to be the judge, and Christ he is to deal with them in that administration of his that he hath received from the Father, and so comes a believer to stand with comfort before God, notwithstanding all his offences and weaknesses, for the transaction is between God and him within this kingdom, and not without it. Oh, this is a great comfort for one' that is poor in spirit: 'Blessed are the poor in spirit, for theirs is the kingdom of heaven.' Tli.e kingdom of heaven, of the gospel, it is theirs, and this is the blessedness that they have by this kingdom of the gospel, tliat, I say, all the transactions between God and them are in this kingdom. So likewise all God's dealings with them every way it is through a Messiah, and all that they tender up to God it is through the Messiah, so as indeed they have nothing, as I may so speak, to do in their reference to God, but only through this their king ; their king doth undertake all busi- ness between God and them. Thou that art brought to this kingdom, he that is thy king, the Lord Jesus Christ, God and man, hath undertaken all things that concern thee in thy reference to God. There- fore, ' Blessed art thou, for thine is the kingdom of heaven.' So that all the mercies that come from God, they came from God through Christ to thee : by the means of this king he brings them, and it is through his right that thou hast them. As now, when there is anything to do between two kingdoms, why, the transactions are between the two kings ; every private man doth not meddle in transacting of business be- tween kingdoms. So I may say there are, as it were, two kingdoms — the kingdom of God as he is a Creator, and then the kingdom of the Messiah. Now all those things that we are to receive from the kingdom of God's power as Creator, Jesus Christ he deals with God for them, and we come to receive them all through the right of this our king's all-mercy. And if there be any alflictions comes, if we have offended the Father, and sin again.st the work of creation, and so have deserved evil, God as Creator doth not take believers so as to bring afflictions upon them, but he gives them up to Christ ; it is Christ thy king that doth correct him ; and the afflictions being within this kingdom, they are of another nature than the evils that are inflicted upon those that are under the kingdom of God's power. Now the evils that are inflicted upon such for their sin, they come from re- venging wrath ; but the evils that are inflicted upon those that are brought into this kingdom, they are inflicted upon them by Christ the mediator, and so come to them in another way, so that there is abun- dance of blessedness in being within this king- dom. Thirdly, and then further. From hence thou bast protection. Though thou beest poor and mean in thy- self, thou hast Jesus Christ the Son of God that undertakes to protect thee, to deliver thee from evil, and to supply thee in all thy wants ; that is the work of a king. And those that are subjects in a kingdom, Mat. V. 3.] BURROUGHS ON THE BEATITUDES. 27 they have a great deal of benefit in the protection of the governor of that kingdom ; and for any man to be in a kingdom and to be denied the protection, is a great misery. Now tliere are none in tlie kingdom of Cln-ist that Christ will deny the benefit of protec- tion, but protects them all, and provides for all within his kingdom. Indeed, kings of the earth may leave the protection of their subjects, and if they should deny protection to their subjects, there is some other help for them to protect themselves some other way; but there is no protection to the saints but only by this their king. Fourthly, And all provisions necessary. A king doth not take cognisance of every family; but Christ doth take cognisance to provide for every particular soul. Fifthly, In this kingdom Christ undertakes to subdue all the enemies that are against thy spiritual and eternal good. Christ is thy king, and either he must lose his power or faithfulness, either of which lie will not do ; therefore he must subdue thy enemies : he will subdue sin, and death, and the devil, yea, and all the enemies of the church shall at length be sub- dued. Sixthly, He, as a king, gives ordinances and gifts and administrations. All the ordinances, gifts, and administrations of the church they are given by Jesus Christ as the king of it, and thou that art poor in spirit thou liast right to them. It is not such a one as hath such a high degree of grace that hath right to the ordinances, but where there is any that are but sensible of their poverty, thou hast right to all ordinances upon that. But though there be right to them, yet you must be exercised in them, in a way suitable to the ordinances. All the gifts of the saints are thine, and all administrations are thine; thou hast the benefit of them all in this kingdom. vSeventhly, further. All the world is brought into subjection to this kingdom. The kingdom of the Father, the kingdom of power, whereby the Lord doth rule the created workl, and so by providence is continued, all this is in order to this kingdom of the Messiah. Certainly there is a great deal in this, for one to know that all the administrations of God in the ordering of heaven and earth, it is for the furtherance of the kingdom of the Messiah, and of the spiritual good of all those that are within this kingdom. ' Blessed therefore art thou, for thine is the kingdom of heaven.' Eighthly and lastly. For this will bring thee at length to reign with Christ. Thou dost in some degree reign with Christ already ; all the subjects of Christ's kingdom are made kings and pi'iests to God, and they must be in a further glorious manner made to reign with Christ : so you have it in Rev. iii. 21, ' To him that overcometh ■will I grant to sit with me in my throne, even as I also overcame, and am sat down with my Father in his throne.' It is a text that hath a great deal of difficulty in it ; but here clearly you see there are two thrones that Christ mentions — his Father's and his own. Now, saith Christ, ' I overcame, and am set down with my father in his throne,' so that Christ doth sit with the Father, and rules alto- gether with his Father. But, saith Christ, ' I will give you to sit down upon my throne, as I sit upon my Father's.' There is a throne that is more particularly the throne of Jesus Christ, and all the saints shall sit with Jesus Christ thereupon. Nowfor this throne: It is that that we have mentioned in divers other scriptures. In Mat. xiv. and Luke xxii. Christ tells his disciples that had endured with him in his temptations, ' That they should sit with him and judge the twelve tribes of Israel, and they should eat and drink with him in his kingdom when he did come.' Now these scriptures seem to hold out some special and glorious condition that the saints must ha^'e at length before they come to that full possession of that glory that shall be in the highest heavens. They shall sit upon the Lord. Christ's throne, judging. Surely in the highest heavens there is no judging throne. But there is a time of judging the wicked and the ungodly ; and the saints shall reign with Christ in a glorious manner, and at length they shall he brought to heaven itself, to the possession of all that glory that Christ hath pur- chased by his blood. And therefore, though now for the present you deny yourselves so much, as to be willing to sufl'er poverty, to suffer the hardship of poverty, the contempt of poverty, the trouble that there is in a poor estate, it is in my cause that you are wilUng to be poor. It may be you could get riches in the world as much as other men, but be content to be in a low condition for the things of this world ; be content to be mean, to trust me ; for there is a kingdom for you — the kingdom of heaven. This kingdom seeins to be poor now. As you are poor in spirit, so this kingdom seems to be a poor con- temptible thing ; the glory of it, it is spnitual, and only can be seen with a spiritual eye. It cannot be seen with a carnal eye, but yet you who are mine, and have received my Spirit, you can understand the excellency of this kingdom, and the many privileges that are in this kingdom ; and therefore do you labour quietly to bear your low condition, and though you be low in parts, yet go on ; though you have many weaknesses in you, yet still comfort yourselves in this, for you are those that sit with the Messias, and the good of the gospel is yours, and the glorious kingdom that both Father, Son, and Spirit doth intend to raise up to a mighty height. It is begun for the present in your souls, and you shall .cer- tainly come to the accomplishment of it in the fulness of all the glory of it. This kingdom Christ 28 BURROUGHS ON THE BEATITUDES. [Mat. V. 3. speaks of in Dan. vii. 2-i, and there calls it the king- dom of the saints that shall prevail in the world. Certainly there is such a kingdom of Christ as will prevail in the world, let men oppose it what they can. The kings of the earth they rage, and the heathens they imagine hut vain things, for the Lord will set his king upon his holy hill, and the saints that are in this kingdom of Christ they shall prevail in the "vvorld at last. This kingdom must certainly go on. My brethren, we read in Scripture of the good tidings of the kingdom. These few things that I have spoken of are some of the good tidings of the kingdom ; and in Acts i. 30, wlien Christ was risen again, we find that the great things that Christ did, it was to tell his disciples of the good things of this kingdom of heaven. You know Christ after his resurrection did continue with his disciples forty days. Now you will say, What did Christ do in those forty days ? We read of many things that Christ did before his death, hut what have we of what he did in those forty days ? The Scripture tells you that he did speak to them about the kingdom of heaven. Christ then did dis- course about this point that I am now speaking of, telling of them what a blessed and glorious kingdom of the Messias they were to come to ; and though they were like to be poor in the world and despised, and be as nobody, yet they were members of that kingdom, and had the privileges of it, and Christ would make them instrumental for the furtherance of that glorious kingdom, and so told tliem what belongs to the kingdom, the ordinances of the king- dom, the laws of it, and the privileges of it ; ajid therefore we find it that the disciples before the resurrection of Christ, and the shedding abroad of the Spirit, they dreamed of a mere earthly kingdom — When wilt thou restore the kingdom to Israel ? — but when Christ had told them of this kingdom, and the Spirit was shed abroad in their hearts, they never minded an earthly kingdom more. No ; they had done with that, now they came to understand what was the meaning of the kingdom of the Messiah that Christ did preach unto them in the forty days that he was with them before his ascension. Now these are some brief things that I have endea- voured to present unto you about this kingdom of heaven that here is said to he the portion of those that are poor in spirit. You will say. Oh, these are blessed things indeed ! But for the applying of them, that is the thing we have now to do ; only at present remember what hath been said. And now know what the meaning of that scripture is, ' First seek the kingdom of heaven, and the righteousness thereof, and all these things shall be added to you.' I have here briefly set out a little of the glory of the king- dom of heaven, though all this while I have not spoken of the felicity of the saints after the day of judgment, but what shall be between this and their going up to heaven. You see enough to set your hearts on work, in the first place to seek the king- dom of heaven. Oh, you that have sought after the world, and have thought yourselves blessed if you might live bravely and have a little coming in, now know that there is a kingdom concerns you, and, for aught we know, every soul in this place, and there- fore above all things seek after that kingdom, that you may have your portion in it. Mat. V. 3.] BCEROUGHS ON THE BEATITUDES. 29 SERMON V. on, COMFOET TO THE POOR IN SPIRIT. 'Blessed are the j^oor in spirit,' d:c. — Mat. v. 3. We are, as you may remember, upon the first blessed- ness here that is attributed to the poor in spirit. The subject of this blessedness we have spoken to at large ; who those poor in Scripture are, and, in general, that they are blessed. But we came the last day to make entrance into the blessedness that Christ pronounces upon them : ' Theirs is the kingdom of heaven.' There were divers observations taken notice of from the con- nexion : ' Blessed are the poor, for theirs is the king- dom of heaven.' He doth not say, Blessed are the poor, for God will be merciful unto them, but ' theirs is the kingdom of heaven ' — a suitable blessing unto that grace that is most eminent in them — that po- verty of spirit. Therefore Christ would raise them up ■with the glory of a kingdom : ' theirs is the kingdom.' But it is no kingdom but the kingdom of heaven. There we shewed that it is not anything of the world that can make us blessed, but it must be somewhat of the kingdom of heaven. And that is observable, he doth not say, theirs shall be the kingdom of heaven, as he saith of others : ' Blessed are the pure in heart, for they shall see God.' He doth not say. Blessed are the poor, for they shall have the kingdom of heaven, but 'theirs is the kingdom of heaven.' Poor people cannot stay, they have present need ; saith Christ, I will not only promise you what you shall have when you die, but you shall have a king- dom now, for the present. ' Theirs is the kingdom of heaven.' We came to the opening of this kingdom of hea- ven — what it is — and shewed you the several accep- tations of the words, ' the kingdom,' — what it is taken for in Scripture. But this is that that was conceived to be the scope of Christ here, the kingdom of heaven — that is, the estate of the Messiah, the good things that the Messiah was to bring into the world in his administration ; that is the kingdom of heaven that is here meant. I do not think that Christ did aim at this, that they should go to heaven when they die and be in glory there, as the only thing ; that is indeed among other things that will follow. But that which Christ aims at here, those that are poor in spirit they are blessed, for they are partakers for the present of the blessed estate of the people of God, that is, in the time of the Messiah's coming into the world. And therefore I do not intend here to speak about the glory of heaven ; for anything that may be spoken about that will rather fall into the tenth verse, ' Blessed are they which are perse- cuted for righteousness' sake, for theirs is the king- dom of heaven.' But all that I shall speak of here is, the blessed estate of those that are poor in spirit — viz., the enjoyment of the good things in the state of the Messiah ; and that is the meaning of that scrip- ture, ' Repent, for the kingdom of heaven is at hand ; ' that is, repent and turn from your evil ways, and follow not your lusts as you were wont, but repent, for Jesus Christ is come into the world, that brings a great deal of glory with him. Because I would gladly finish at this time, I will pass by what we spake to, and come to what remains, and the rather because in that that doth remain we shall make use of somewhat that we spake to the last time, about the opening of the point of the kingdom of heaven. And that is this : — What comfort there is in the consideration of the estate of the Messiah's coming into the world ; what encouragement there is in this to those that are poor in spii'it ; and how they in particular come to be made happy — that is the scope of this sermon, and the scope of Christ. Now, then, for the opening of this I shall cast it into these three heads : — First, What comfort those that are outwardly poor, poor people that have spirits suitable to their outward conditions, that are godly poor, whose spirits are willing to submit to God in that poor condition that they are in, what encouragement they can have from the state of the Messias, from this kingdom of heaven. And I rather think that Christ intended this, because I find in Luke vi. that Christ doth oppose the rich in this world to poor in spirit. Therefore Christ in- tended certainly in this scripture to speak comfort- able words to godly poor people. so BURROUGHS ON THE BEATITUDES. [Mat. V. 3. And then, secondly, To those that are poor in parts, poor men and women tliat have mean gifts and abiHties, and yet are godly, and their spirits are low in consideration of the poor [larts that they have, that they cannot be useful for God as others are ; to shew what good they have, or what comfort they may have from this kingdom of lieaven. Thirdly, Those that are poor in grace, that are sensible of their spiritual poverty, what blessedness they have from this kingdom of lieaven. First, then. Those that are outwardly poor, all godly poor people, I am speaking to them ; and I verily think Christ speaks to them, and so would have his ministers to speak to them, such as are for the outward estate kept low and mean ; and yet God gives them spirits to submit to his hand in that, and ' are willing to honour God as they are able in that poor condition without murmuring. Christ Jesus doth pronounce you blessed this day, and tells you that yours is the kingdom of heaven. As if he should say, Be not you discouraged because you are mean in this world, for your spirits being suitable to that con- dition God hsXh put you in, the Lord hath appointed a kingdom for you, even the kingdom of heaven. You cannot be great in this world, but you have very much in the kingdom of heaven. Now for that there are these several things to be considered of in poor people, that are poor in this world, yet godly, Luke .xii. 2I3-3L See what Christ saith to them that are so outwardly poor, in reference to this kingdom : ' And seek not ye what ye shall eat, or what ye shall drink ; neither be ye of doubtful minds.' What are the thoughts of poor people, even of poor godly i>eople many times? ' AVliat shall we eat, what shall we drink ? ' Hoav sliall I pro- vide for my family ? But be not of doubtful minds. Those that Christ spake to were in as hard a condition I believe as almost any godly poor are that hear me this day ; yet be not troubled. Why should we not seek for what we should eat and drink, &c. '? ' For all these things do the nations of the world seek after ; and your Father knoweth that you have need of these things. But rather seek ye the kingdom of God, and all these things shall be added unto you. Fear not, little flock, for it is your Father's good pleasure to give you the kingdom.' Look after the kingdom of Jesus Christ ; if you have that, you have enough, and though you be a little little Hock, yet it is your Father's pleasure to give yon a kingdom. As if Christ should say, The considera- tion of this, that your Father hath appointed a king- dom for you, and doth give you a kingdom, should quiet your hearts in all those straits that yon are in, in respect of your poor condition. But now for the particulars — that for the general, that the con- sideration of the kingdom of heaven should support all godly people who are in a poor estate, and whose spirits are humbled in respect of their poverty ; but particularly — First, Consider he that is the king of this kingdom of heaven, he was poor himself ; your king was poor. You tell us of a kingdom of heaven, but we sufi'er hard things in the meantime in this world. But you sulfer not harder things in this world than the king of this kingdom did, even Jesus Christ himself, that was the great prince. The king of this kingdom that you are translated into, he was poor in this world. Now the consideration that the king himself is in a poor condition, and hath no better supplies and com- fort than we have, it is a very great supportment. As now in an army, if the general should say to his soldiers to encourage them. Go on, you have nothing to drink but water; ay, but you have as good to drink as your general. So Christ may well say. You that are poor in spirit, what ! are you dejected because of your poverty ? Why, are you poorer than I was ? It may be you have a poor house ; you know what is said of Christ : ' The foxes have holes, and the birds have nests, but the Son of man hath not whereon to hide his head.' Christ had no house at all ; Christ had not so good a house as you have, that was the great king of heaven and earth. For your diet, that seems to be poor and mean ; you have not those full dishes that others have. In John xxi. 5, Christ comes to his disciples and saith, ' Children, have ye any meat ? ' He doth not say, have you such and such kind of dishes, but have you anything : yea, and this was after his resurrection, after he had made an end of suffering for sin. Oh remember that scripture ! Christ was content with anything ; ' Have you any meat,' saith Christ. 2 Cor. viii. 9, ' He was made poor,' saith the text, ' that he might make us rich.' There was never a godly man that we read of was in a poorer condition than Christ was, in many respects. Now he that was your king, and is your king, he subjected himself into such a poor condition. Be comforted in this, ' yours is the kingdom of heaven.' If you iniderstood what the kingdom of heaven means, who is the king of this kingdom, and con- sidered that his estate was so poor, it should take awayyour murmuring thoughts against a poor estate. ' My kingdom is not of this world,' saith Christ ; therefore, what though you have not the riches of this world ; Christ himself had them not. But, secondly, Consider this, Christ's poverty it was to sanctify your poverty. Merely to consider that our captain or king suffers as well as we, that is somewhat ; but no poverty or suffering of a king or captain can take away the curse of the sulTerings of his subjects. Ay, but the poverty of Jesus Christ, the heir of this kingdom, it was to take away the curse of thy poverty, and to sanctify thy poverty. When thou Mat. V. 3.] BURROUGHS ON THE BEATITUDES. 31 heai'est thcat he was poor in this world, why, thou mayest exercise thy faith : Lord, this was to sanctify my poverty. Whenas indeed, otherwise, poverty in it- self it is a curse, but those that are godly have the curse taken away iu the poverty of Jesus Christ. As the death of Jesus Christ did sanctify the death of the godly. The sting of death is taken away by his death ; so their poverty and all their afflictions are sanctified by what poverty and afflictions that Christ himself did endure; and therefore in this kingdom you see what comfort and good there is to you. Thirdly, This kingdom of heaven it is so ordered out for the most part, that the poor in the world are the subjects of this kingdom. The very consideration of this is a mighty help to those that are outwardly poor. I confess sometimes there are some rich mem that are subjects : as in Mark xv. 43 ; ' An honourable counsellor,' tliei'e it is said, 'waited for the kingdom of God.' Great men sometimes are, but ordinarily it is the poor that are the subjects of this kingdom. Then, fourthly, The Lord hath so ordered things that the great transactions of this kingdom of heaven — that hath been opened unto you — hath been carried on by those that are mean and ])oor, not by the great ones of the world. The Lord Christ hath been very little beholden to the great ones of the world for the furthering of his kingdom. Hence follows therefore, in the fifth place, That poverty it is no hindrance to the highest degree in this kingdom of heaven. Indeed, poverty it is a hin- drauee to degrees in the honours of a worldly kingdom. A poor man cannot expect to bear great offices in the kingdoms of the world; but for the kingdom of heaven the poor may, the poorest that is may, come to as high degree as the richest that is. So that the truth is, when you come to choose any officers that concern the church, there should be no consider- ation of men's estates. I confess when you come to choose officers for the_ Ftat«, though perhaps a poor man may be a wiser man than a man of estate, yet a man of estate should be chosen rather than another that is poor, because it is not so fit for a man that hath no estate to have the dispose of all other men's estates. But now when you come to the kingdom of heaven, where there is nothing but spiritual power, nothing but in a sjjiritual way wherein men are to deal with consciences, and no way to deal with men's estates nor outward liberty — the kingdom of heaven concerns not the business of outward liberty or estate, but merely to deal with men's consciences in regard of their spiritual estates in reference tinto heaven— I say now, whatever offices thei-e are in the church, there should be no consideration of the estates of men so as to downweigh the least grain ; but if the poorest man have more godliness and un- derstanding in the things of the kingdom of heaven, he should rather be an officer there than any man whatsoever that hath less understanding in the things of the kingdom of heaven ; and therefore it is a car- nal way to go after that manner when they come to choose church-officers, then to tliink of the chief of the parish whether he be godly or no. It is true, if he were as godly and understanding as any other, then for him as well as another ; but to make that to be the sway of business, though there be not that godliness nor understanding, I say this is to suit the state of the kingdom of heaven to the world, whereas those that are poor in that kingdom, they are capa- ble of as high dignity thei'e as any whatsoever. And that is a great help and comfort to godly poor people that are partakers of the kingdom of heaven, they have all the privileges of this kingdom ; they cannot enjoy the privileges of a worldly kingdom so as others do, but they may enjoy to the full the privi- leges of this kingdom. Sixthly, Even those that are outwardly poor, if godly, they have right to all things in this world so far as may be good for them. It is said of Abraham, Esm. iv. 13, that he was 'theheii- of the world.' It is spoken of Abraham as he was a behever. Now every believer is a child of Abraham, and eveiy child of Abraham doth inherit Abraham's blessing, and there- fore every believer is heir of the woi'ld : ' All is yours, and you are Christ's, and Christ is God's.' You will say, Why have they not the world then in posses- sion ? There may be right to all tilings, and yet not possession, because they are not in a fit condition for them ; all things are to work for their good, one way or other. As ail the kingdoms of the world are subject to Jesus Christ, — they are given up to him for the furtherance of his kingdom, — so all the things in the world are given up to the saints for the furthering of their good, whose is the kingdom of heaven. Seventhlj', In this Idugdom ar-e spu'itual riches that may countei-vail to the full, and are infinitely good beyond all outward riches. Thou thinkest if the state would give thee so much, thou wouldst be a happy man. Oh, that were a carnal heart, to prize more the riches of the world than the things of the kingdom of heaven ! The things of the kingdom of heaven make thee rich in faith, rich in holmess, rich in the promises, rich in thy reference to God and Christ, and rich in the enjoyments of the Holy Ghost and his gifts and graces. Now these things are in an alxmdant manner communicated in the kingakm of the Messias, more than they were in the times of the law. Indeed it was a greater evil to be a poor man then than now. Why? Because then there was not such a plentiful measure of spiritual riches communicated from God ; but it was reserved to the coming of the Messias that there should be suck 32 BURROUGHS ON THE BEATITUDES. [Mat. V. 3. spiritual riches let forth and communicated. God indeed to some few did communicate his spiritual riches then, and there -were some eminent godly people in the times of the law, such as Abraham and David ; but ordinarily they were very scanty in regard of the communications of spiritual things now ; and the reason was, the Lord reserved those spiritual riches to the Messias' coming into the world, and hence it was that God was more indulgent in the times of the law for their outward estates. We read there, that if they did but wallv in ways of obedience to God, they were for the most part abundantly blessed in outward tilings more than he doth now, because that now is the time of communication of spiritual riches. If thou hadst lived in the times of the law, it is very like that thou wouldst not have been so poor ; but then, on the other side, it is not like that thou wouldst have had such grace as now thou hast, such manifestations of God to thy soul as now thou hast ; and therefore it is well with thee that thou art in the kingdom of heaven, where there is such com- munications of such spiritual riches. And then from all these, in the eighth place, follows. That hence the great temptations that those that are poor people are troubled withal, may from the con- sideration of the blessing of the kingdom be taken away. What are they? you will say. There are three great temptations which those that are poor people and are godly have ; the devil comes against them with very sore temptations, that such as have estates are not so much troubled withal. As, first, I am afraid that God goes out against me, and doth not bless me in anything that I go about ; and so they are afraid, and under great bond- age. But that hath been answered already. The second is, I am in a poor condition, and there- fore despised. No ; thou art a king, thou art translated into the kingdom of his dear Son ; thou hast part fn liis kingdom, and art a king together with himself. And therefore listen not to that temptation that rises from contempt and being despised. Doth not the world regard thee ? the Lord God hath a high respect to thee, for he hath given thee a kingdom. And then a third temptation is, They are useless in tlie world. Nay, this text will answer this tempta- tion, Thine is the kingdom. And as you heard, the Lord Christ doth carry on the great design of his kingdom by those that are poor ; and therefore be not troubled because of thy uselessness in the world. And that is the eighth support of those that are outwardly poor, and poor in spirit suitable to their outward poverty. The ninth is this, That at last those that are poor and godly, yet they shall possess all things ; and I find scripture for it, Eev. xxi. 7. Let men think what they will of such an assertion as this, yet by comparing one thing with another, it cannot speak of the glory that there shall be in the highest heaven, but of another glory : ' He that overcometh shall in- herit all things ; and I will be his God, and he shall be my son.' There is a time that he shall have all, and honour certainly he shall have enough. In Zech. ix. 16, he speaks there of the kingdom of Christ; and we have there an excellent expression of the honour that God will put upon his saints — 'And the Lord their God shall save them in that day as the flock of his people : for they shall be as the stones of a crown, lifted up as an ensign upon his land.' It is a promise that respects all the saints. That there is a time a-coming that they shall be as the precious stones in a king's crown, that are lifted up — that is, that they shall be honoured among all people how- soever they are despised now. And in Mat. xiii. 43, there Christ tells what his saints shall be in his kingdom : ' Then shall the righteous,' speaking of the time of his kingdom, ' shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.' There is a time coming when poor people that are clothed with rags, and are very despicable in the eyes of the world, shall shine then as bright as the sun. Dost thou see the sun in the firmament ? That poor body of thine that wants food and raiment shall within a while shine as bright as the sun in the firmament. And for possession of the things that are in the world, compare those two scriptures together : in Mat. xix. 29, ' And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundredfold, and shall inherit everlasting life.' So that he doth not speak of being rewarded in heaven for it ; for that is beside, besides his everlasting life he shall receive an hundredfold. But, you will say, I find in another gospel that the hundredfold it is spoken of with the addition of persecution — in !Mark x. 30. Though there be the addition of persecution, you shall find the promise more large, for ' He shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands.' You will say, He shall receive an hundredfold — that is, he shall have grace, that is as much worth as a hundred times his lands. Nay, you see the Holy Ghost doth mention the particulars, of liouses, and lands, &c. But, you will say, there is one pas- sage that seems to spoil all — he shall in this time re- ceive houses and lands, and the like, but with perse- cution, and in the world to come eternal life. It shall be with persecution, so that this speaks of a time when they shall be persecuted. Now how can these two stand together ? Therefore, for the answer to that, I do verily think that this is a true answer to it, that this that is translated in your book ivith Mat. V. 3.] BURROUGHS ON THE BEATITUDES. 33 persecution, those that understand the original know that it is ^sra, it doth not always signify with, but afte): I could give you divers places where the word /j-iTo. signifies after as well as with ; as in Mark viii. 31, ' And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again.' There it is .aera, the very same word, and it must of necessity be trans- lated after. So that you may by the same warrant that here it is translated after three days he shall rise again, so translate the other, that he shall receive houses and lauds, &c., a hundredfold cfter he hath endured persecution. Now to determine in what way, or how, or when the Lord will fulfil this, it is very hard to do. You know the fulfiUing of pro- phecies is the best interpretation of them ; but to me it seems to be very clear that the Scripture doth hold forth this, that it is part of the kingdom of Jesus Christ, that he will bring his people in time to enjoy whatsoever good things there are to be enjoyed here ; for the reward of God stands in a spiritual way — not in a sensual way, as some have dreamed of, but in a spiritual and holy way. And this is the blessing of those that are poor in respect of theu' outward estates, and have spirits suitable. Now there are many that are troubled in respect of the mean parts that they have ; yet they having spirits suitable to their mean parts, and willing to honour God in them, theirs is the kingdom of heaven also. But now I will for the present leave them, and speak to the third, and that is those that are poor in grace. As, first. Thou hast but a little grace, and art very poor and mean, and this troubles thee, yet blessed art thou. For, Fh'st, Thou art translated from the power of dark- ness by that little grace thou hast, and so art trans- lated into the kingdom of heaven: Col. i. 13, 'Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son.' Though there be a great deal of darkness in thy mind, yet the power of darkness is taken away, and so thou art brought into the kingdom of his dear Son. And in Mat. xii. 28, where Christ makes that a fruit of casting out the devU- The devils were cast out Why ? Because the kingdom of God is come : ' But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.' When the king- dom of the IMessias came, then the devils were cast out of possession. You never read concerning the casting out of devils till the Messias came into the world ; which was to shew us that it was reserved to Jesus Christ for to manifest his power over the king- dom of Satan ; and it was a sign that the kingdom of God was come, because the devils were cast out. So then the kingdom of heaven is come to thy soul, if the devil can reign no more. Certainly the devils had their reign in thy soul before thou wert translated into the kingdom of his dear Son ; and thou mayest be sure now that thou shalt never be under the power of darkness — that the devil shall never reign in thee — because the kingdom of God is come to thee. Thou art one under the kingdom of Jesus Christ. The devil is the king of tliis world. The devil rules in the air, and in the children of disobedience, but the devils have nothing to do to rule in the children of the king- dom ; those that have got out of the kingdom of the world into the kingdom of Jesus Christ the devils have no further power. It may be, when thou art melancholy or in the dark, thou mayest have appre- hension of devils ; but certainly all those that have in them but the least drachm of grace, though they are never so poor, yet theirs is the kingdom of heaven — • that is, the kingdom of God is come to them that hath cast out all the power of the devil. Thou wert a captive slave to the devil before thou camest into this kingdom, but now thou art delivered from aU the power of the devil. Secondly, The meanness of any one's parts cannot hinder them from understanding the highest things in the kingdom of heaven, for it doth not depend upon parts at all. Nay, we know that usually those are chosen that have mean parts, to confound the wisdom of the world ; and such as have very mean parts may have more understanding in the things of the kingdom of heaven than the gi'eatest Eabbis in the world. And then, thirdly, which is an admirable help to them that are sensible of their little grace. Why, thou art not now to answer for any of thy miscar- riages in the court of divine justice, for thou art got into the kingdom of heaven. If thou wert in the kingdom of God's power only as he is Creator, there thou art to answer for all thy offences in the court of God's justice. But now being translated into the kingdom of his dear Son, thou art to answer for all thy miscarriages there, and not to be hauled before the court of divine justice ; and that is a mighty help to those that are poor in grace, to consider of this thing ; and this is the privilege of one in this king- dom. Fourthly, Christ himself, thy king, he is thy judge and thy advocate. Oh, it is a blessed thing to be in such a kingdom, especially if a man knows that he is obnoxious many ways. thou that art poor in grace, and yet art in the kingdom of heaven, know that Jesus Christ, thy king, is to be thy judge, to cast thee for thy eternal estate. He is likewise to be thine advocate, to plead for thee ; and therefore it is not the poverty of thy grace that should daunt thy heart, or cause thee to sink. 34 BURROUGHS ON THE BEATITUDES. [Mat. V. 3. Fifthly, The righteousness of this thy king is thy righteousness, if thou comest into tliis kingdom. In 1 Cor. i. 30, ' He is made of God to us wisdom and righteousness, sanctification and redemption.' When - thou comest into the kingdom of the Messiah, here thou liait a privilege that no subject can have in any kingdom in the world. There may be subjects in other kingdoms that may have good kings, but the goodness of their king is not their goodness. But thou art in that kingdom that hath a perfect right- eous king, and the righteousness of that king is thy righteousness. Thou art poor, and thy corruptions doth overcome thee. Oh, but blessed art thou for all that, being poor in spirit, for thou art come into that kingdom wherein thou hast the righteousness of the king to be thy righteousness. That is the fifth comfort of being in this kingdom. Sixthly, The wisdom likewise of thy king it is thine. Jesus Christ thy king he hath all the treasures of wisdom and knowledge in him. He is made unto us wisdom ; therefore let not the meanness of thy parts discourage thee. The seventh is this, If thou beest come into this kingdom, then that little grace that thou hast, be it never so little, yet thou shalt be sure that that grace shall be upheld to eternity. For it is a special part of the glory of the kingly power of Jesus Christ to uphold the graces that are in the hearts of his people ; and this doth make them to be of more certain durance than all the grace that Adam had in innocenoy. Adam had perfection in his state of innocenoy. Now thou art weak and poor, and art ready to think, if he fell, thou shalt fall much more. It is true, if thou wert left to that kingdom that Adam was in, it might be so ; but thou being brought into this kingdom of heaven, the power of Christ, thy king, it is to be exercised in upholding that little little grace thou hast. In 2 Tim. you have a place that is very sweet that way: chap. iv. 18, 'And the Lord,' saith the text, ' shall deliver me from every evil work, and will preserve me unto his heavenly kingdom : to whom be glory for ever and ever.' As if he should say. The Lord hath already brought me into the possession of the kingdom of heaven, and certainly he must pre- serve me till I come to the full enjoyment of it. Thou art afraid of such and such temptations, that they will prevail over thee ; but be of good comfort, it concerns the kingly power of Christ to preserve that little grace thou hast to his heavenly kingdom. It is in thy case here just as it was with David ; you know after David was anointed, oh how he was persecuted by Saul ! insomuch as he saith, I shall perish one day by the hand of Saul. But if he had had faith to have believed the promise that was made him, he would never have so reasoned. Just thus do many poor souls say which are anointed to this heavenly kingdom — they say. Certainly I shall perish by the hand of this corruption. Know thou art an anointed one, and it concerns the power of Jesus Christ to uphold that little grace thou hast. And this is another benefit and fruit of this kingdom. And then, in the eighth place. Know that being brought under this kingdom, though thy grace be poor, yet thou art as perfectly justified before God as ever was Abraham, Isaac, or Jacob ; as ever was David, Paul, or Peter, or the strongest saints in the world. Thy grace in respect of thy sanctification is poor, but thy grace in thy justification it is as rich and glorious in this kingdom, as the grace in the jus- tification of any saint that ever lived upon the face of the earth. And indeed this may be said to be the fruit of this kingdom of heaven. In the times of the law this was very little manifested ; it being such a great treasury of the goodness of God, it was reserved to be opened when the Jlessias was to come into the world. There was this treasury before ; but this treasury of justification that now I am speaking of, I say, the opening of it, it was reserved to the coming of the Messiah. And the Messiah he is come to open this rich treasury of justification, and to tell all poor in spirit, that are troubled for the poverty of grace that they have, that howsoever they are poor in re- spect of their sanctification, yet they are as perfectly justified as ever any godly man was. Now is not here a blessedness, to be a member of the kingdom of heaven ? Oh, methinks this should mightily set the hearts of men and women a- work in seeking after the kingdom of heaven ! Ninthly, Know that the right of thine inheritance in this kingdom, yea, the very peace and joy of this kingdom, it is not forfeited by thy failings. In Rom. xiv. 1 7, ' The kingdom of God it is righteous- ness, peace, and joy in the Holy Ghost.' So long as thou art in this kingdom, thou hast righteousness and peace, and thou hast matter of joy. And then, in the tenth place, Certainly thou shalt be perfect ere long. Judgment shall return unto victory. There will be a treading down Satan under thy feet shortly, and all imperfections shall be swal- lowed up with perfection ; thou hast the seeds in thee now which shall come to perfection. Thou art weak now, and dost not love God as thou wouldst. Why, thou shalt love, and dehght in, and glorify and fear God ere long as much as thou wilt. Yet further, in the eleventh place, There is this for the support of such as are poor in grace, that all the ordinances in this kingdom do belong to them, and whatever good is in them, and they ought not to be deprived of them, if there be anything of the grace of Christ in them. Indeed, let men take heed how they come into this kingdom. If I had time I should have spoken a word or two to that, for any man to Mat. V. 3.] BURROUGHS ON THE BEATITUDES. 35 challenge the benefit of this kingdom that hath no grace at all ; but one that is poor in grace must not say, Because I am poor in grace I am afraid to come to the ordinances, or afraid to pray. Oh no ; thou sbouldst the rather come, for all the ordinances are thine, thine is the kingdom of heaven. And there- fore, whensoever thou lookest upon any ordinance of the word and sacrament, thou mayest think, Well, this is that ordinance that Jesus Christ hath ap- pointed for the building up of my soul, and for the strengthening of ray grace. And therefore come to it in such a way as that that is appointed for the strengthening of thy grace. Twelfthly, By coming into this kingdom thou comest to have free-trading to heaven. Men now that live in the city, they have free-trading to divers parts of the world that others have not : so those that remain in the world, and are yet in their natural estates, they are such as are banished from the pre- sence of the Lord ; they have not the free-trading to heaven for grace, comfort, happiness, and glory, as the saints now when they are come into this king- dom. Thou through Jesus Christ mayest trade to heaven every day, and hast a privilege and right unto it, and so to enrich thyself in heaven. What though thou beest poor ; when the trade is open for heaven, why shouklst thou be discouraged with the little grace that thou hast ? Oh blessed art thou, thou hast that privilege of this kingdom. The last thing that I shall speak of now is, That in this kingdom the Spirit is shed abroad in a great deal more abundance than it was heretofore. Be not discouraged, thou dost not find yet such a work of grace in thy heart but thou art in such a condition wherein the Spirit of God is to be communicated in a far more abundant manner than in the time of the law. Indeed, in the time of the law David and such as were to be employed in public work might expect it ; but though thou beest not employed in any pubKe work, yet thou mayest expect to come to be glorious in grace here in this world. So we have the promise, ' That the feeble shall be as David, and those of the house of David should be as the angel of the Lord.' There is a time when the gifts of the saints shall be raised, and they shall have clearer and further understanding in the mysteries of godliness than ever formerly. And one great thing that doth hinder the growth of grace in those that are thus poor in spuit, it is because they have not faith to act upon the promises that are made for the shedding abroad of the Spirit m the times of the Messiah : ' If evil men know how to give good things to them that ask them, much more will the Lord give his Spirit to those that ask him.' And the consideration of these things is a mighty help to such as are poor in spirit, to shew their blessedness. And that that will bind up all these is this, that in this kingdom of heaven the Lord would have his people delivered from the spirit of bondage. As there is a spirit of bondage, so there is a spirit of adoption, a free spirit to come into God's presence. The Lord would not have his people to be afraid of his presence, but would have them all to look upon themselves — I mean all such as are apprehensive of their spiritual poverty — yet to look upon themselves as 'the children of this king- dom, and to come with freedom of spirit before their Father. And now, my brethren, I have been shew- ing you the blessedness of those that are poor in spirit. I would to God I had spoken to none but such as are poor in spirit. I confess such points as these would make one fear and tremble to treat of, especially in these wanton times ; how- soever, children must not lose their bread. But now if there be but one poor in spirit that should have benefit by it, though there should be a thousand hardened, yet God will accept of that ; and in the meantime, therefore, you that are of poor spirits and truly humbled before God, do but consider what your comfort cost. It may be they cost the hardening of many hundreds in this congregation to speak of such a thing : saith God, let it cost the hardening of them, yet your comfort is so dear to me that I would have it notwithstanding. Oh, therefore take these things and make use of them for the furtherance of your sanctification. We have a very notable scripture for that, to make men to take heed of the abuse of these things, in Heb. xii., 'We receiving a kingdom which cannot be moved.' What then ? Shall we take liberty andjive loosely ? No, saith he, ' Therefore let us have grace, whereby we may serve God acceptably with reverence and godly fear.' He makes this use of it, therefore what ? — therefore let us be wanton ? No ; but let us ' serve him with reverence and godly fear, for even our God is a consuming fire.' And in 1 Thes. ii. 12, 'That ye would walk worthy of God, who hath called you unto his kingdom and glory.' Walk as those that are partakers of the king- dom of heaven, walk above the world ; let there not appear to be sueh base and low spmts in you as there are in the men of the world, but walk worthy of that kingdom which the Lord hath called you to. 36 BURROUGHS ON THE BEATITUDES. [Mat. V. 4. SERMON VI. GODLY MOURNEES SHALL BE COMFORTED. ' Blessed are they that mourn, for they shall he comforted.' — Mat. v. 4. The last day, you may remember, we spake of the first beatitude, the blessedness of the poor in spirit ; and that wherein Christ saith their blessedness con- sists, 'theirs is the kingdom of heaven.' We have opened what the meaning of the kingdom of heaven is, not vmderstanding it to be meant only that when they die they shall go to heaven, though it is true that they shall do so, yet the main scope of Christ here is to shew that even the poor in spirit shall have the good things of the state of the Messias. The Messias being come into the world, and erecting a new kingdom here in the world different from what Vi'as before, the poor in spirit shall be made partakers of that kingdom with all the privileges of it. I shall not look back to open further the privileges of that kingdom, only the main scope of the last sermon was to apply this to the poor in spirit, and to shew what blessedness those that are poor in spirit have from this kingdom. The Lord hath chosen the poor in this world that they might be partakers of the kingdom of heaven. And therefore it is a great encouragement to the ministers of the gospel to preach the kingdom of heaven to congregations that have many poor ; and I would to God that the poor of this congregation might be got to hear of the blessings of the kingdom of heaven. I should have as great hopes to do good to this place as in any jjlace in the kingdom, if the poor in this place might be brought to hear the gospel ; for the very gospel itself is called the kingdom of heaven, because it doth reveal the great tilings of the kingdom of the Messias. Therefore, you that are poor and do come, be encouraged to come, and do you encourage all your poor neighbours and friends, and tell them that though they be never so poor, yet if their spirits be poor and humble according to their poverty, the kingdom of heaven is open for them like\Yise; and tell them what you have lieard of the kingdom of heaven out of the gospel, what blessed things there are there ; and then there may be a great deal of hope that God intends to bring many in this congregation to this his blessed kingdom. The preaching of the gospel is compared to the casting of a net, and it is compared to it under this title, the kingdom of heaven. We have a great sea here to cast in, but those people that I would most gladly cast the net upon, I am afraid seldom do come within the comjoass of the net — I mean the poorest and meanest. Oh you that are rich, and are men in place, take some course to bring in the poor that they may come into this net, that when we come to cast the net — that is, the preaching of the gospel — that that may be as the kingdom of heaven to them. And you that are young ones, do you hearken after the things of the kingdom of heaven, and ask ques- tions about it ; when you come home, ask your parents and governors what is the meaning of that of the kingdom of heaven, that poor people may come to be made kings and priests unto God. And the rather have we encouragement to speak to young ones that they should be inquiring, because we find that as soon as ever the kingdom of heaven began to be known, young ones were very earnest about it, and were very much affected with this kingdom of heaven. Compare those two places of Scripture, Mark xi. 9, 10 with Mat. xxi. 15, and there you shall find that the children and young ones were crying ' Hosanna to the Son of David.' ' And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, ' Hosanna to the Son of David, they were sore displeased.' Compare this now with Mark xi. 9, 10, ' And they that went before, and they that followed, cried, saying, Hosanna ; Blessed is he that cometh in the name of the Lord : blessed be the kingdom of our father David, that cometh in the name of the Lord : Hosanna to the highest.' They cried Hosanna to the highest, because of the kingdom of the Messias that was coming. Now it is said that the chief priests and scribes were troubled at it. Carnal hearts may be troubled to see young ones so forward in the way of the kingdom ; but the Lord stirred up these to be affected with the kingdom of the Messias, and Chiist doth justify them. Mat. V. 4.] BURROUGHS ON THE BEATITUDES. 37 And Jesus said unto them, ' Have ye never read, Out of the mouths of babes and suckhngs thou hast per- fected praise ? ' This is for the honour of Jesus Christ that young ones shall cry Hosanna, &c. And all that hath been said about the blessedness of the poor should teach us to have high esteem of those that are poor in spirit ; though they are contemned by the world, yet do not you contemn them. Blessed is he that considereth of these poor. And in James ii. 5 it is said, ' That God hath chosen the poor in this vporld to be rich in faith. Hearken, my beloved brethren,' as a thing of admiration, ' Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him. But ye have despised the poor.' Take heed that this charge be not upon you to despise any of Christ's httle ones. Those that are poor in spirit, they are liighly esteemed by Jesus Christ, therefore let them not be slighted by you. There are many things further about this, but we wiU leave what further may be said about that that is promised to the poor, namely, the kingdom of heaven. We come now to the second beatitude. 'Blessed are they that mourn, for they shall be comforted.' We find that Luke cites it in another way, and divers copies have it different. You shall find two or three blessednesses set in a different order there. But for the thing itself, it is one of the strangest paradoxes in the world ; ' Blessed are those that mourn.' Of all affections, the affection of sorrow nature is least be- holding to ; it doth the least good to nature. Nature gets something by the affection of love, and the affection of joy, and the affection of desire, and of hope, and somewhat by fear ; but sorrow is that that weakens nature, and yet Christ doth fall upon this ; saith he, ' Blessed are they that mourn.' It is more than blessed are they that are sorrowful : so Chrysos- tom upon this place. He doth not say. Blessed are those that grieve, but ' Blessed are those that mourn.' For the word that is here translated mourn, signifies an exceeding great mourning. The mourning that there is at the death of friends, when any buries an intimate friend, a dear child, or a dear kinsman, what mourning is there in the view of the world ! But, saith Christ, Blessed are you then ; if you be godly and my disciples, you are blessed in that mourning, though your mourning be the greatest mourning in the world. And it is in the present tense, ' you that mourn,' noting the continuance of it. Though you mourn constantly, though you be brought into a mournful condition, and so do live in it all the days of your lives, yet blessed are you that mourn. The world is altogether for jollity and bravery. Oh, blessed are they that are merry, that can jdiink wine in bowls, and crown themselves with rosebuds, and chant to the viol, and invent instruments of music like David ! They are accounted the blessed men in the world. But we see the judgment of Christ is quite contrary, ' Blessed are they that mourn.' They that mourn ; surely not all they that mourn are blessed. First, There is a foolish mourning, in which men and women are not blessed — that is, they mourn they know not for what. This is no blessedness, but folly. Secondly, A natural mourning ; when there is a mourning merely because nature is pinched, and some evil hath befallen it, and you go no further. This hath not a blessedness in it. Thirdly, A worldly mourning ; worldly sorrow causes death ; to mourn for the loss of worldly things, as the great and the chief loss of all. This ia not blessed, it causeth death ; and, Fourthly, An envious mourning ; when men mourn and are grieved for the good of others. Surely this is not blessed, but cursed. And there is, further, a devilish mourning ; when men and women mourn tliat they cannot have oppor- tunity to satisfy their lusts. And lastly. There is a hellish, desperate mourning ; when men and women mourn in despair. This is hellish, and not blessed. These mourners are not blessed. But who then ? Tliose that mourn — that is, such as being by the providence of God brought into a mournful condition, either by way of testimony to any truth of God, that they are deprived of many comforts in this world that others have, or by any afflicting hand of God are brought into a sad condi- tion, and their hearts are brought under to yield to God's hand, and to sanctify his name in those his dealings with them ; these are blessed. For so you must clear that expression that we have in the verse before, ' Blessed are the poor ;' not all poor, but the poor in spirit. So, ' Blessed are they that mourn ' — that is, they that mourn in spirit likewise ; whose spirits are brought in subjection to God, to honour God in that mournful condition in which they are ; whose condition cannot be so low, but their hearts are lower than their condition. These are blessed, but especially these who set the object of their mourn- ing right ; who mourn for sin as the greatest evil ; who mourn not only for their own sins, but for the sins of others, that God is so little honoured in the world ; yea, who take to heart the afflictions of the church, mourning not only for their own afflictions, but for the afflictions of the church. Blessed are these that mourn. And then all those that mourn in a gracious way. You will say. When doth one mourn in a gracious way and manner ? R8 BURROUGHS ON THE BEATITUDES. [Mat. V. 4. First, When any evil is upon one the heart doth freely yield itself up to God, to honour God in such a condition as God hath put it into ; not to do it by force, but freely. And then, secondly. Those whose mourning hath the exercise of grace, in order to regulate their mourning ; when the mournings of men and women are under the command of grace, of faith, of love, and of hope, not mourning as those without hope ; when grace can command mourning, and can say to those waves of sorrow, hitherto shall ye go, and no further. Thirdly, When in mourning the heart mourns after God; there is such a comfort that is taken away from me, either in way of testimony to God's truth, or in way of providential afflicting of me ; but the thing that I mourn for, it is not so much be- cause the comfort is gone, but because I am deprived of some good that might help me forward towards God, wherein I might be some way furthered in the way of God. And so the soul mourns after God, in the mourning for any affliction that is upon it. Fourthly, When those that mourn have great care to do the work of their mourning condition ; that is a special thing to be considered of in the blessedness of mourning. One that mourns so as he hath care to do the work of that mourning condition ; to con- sider, God hath put me into this mourning condition, and what is the duty that God requires of me in this mourning condition in which God hath set me ? Men and women ordinarily are solicitous about their afflictions, and their thoughts are altogether poring upon their afflictions. But now a gracious mourning causes the soul to be solicitous about the work. What is the work of this condition that God hath put me now to ? It is not a sullen mourning, but a mourning that hath much activeness in it and stir- ring. The heart is travailing; for so in John xvi., about the middle, it is comjxared to a woman in travail. ' You shall mourn,' saith Christ ; but there is promise of comfort : ' Verily, verily, I say unto you, Ye shall weep and lament, but the world shall rejoice ; and ye shall be sorrowful, but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come ; but as soon as she is delivered of the child, then she remembereth no more the anguish, for joy that a man is born into the world : ' hereby intimating that the mourning of the saints should be like the sorrow of a woman in travail ; but some good should come of it. And this is a very useful meditation for us, when at any time we find our hearts much pressed with sorrow, we should consider. But what am I travailing about ; I ■ can never have comfort in my mourning, except I bring forth something in my sorrow. And though the Lord should keep them mourning thus all days of their lives, yet they are blessed. For they shall be comforted ; comfort will come. Now the ground of the blessedness ariseth, first, from ' the mourning itself; secondly, from the promise. Surely it is a blessed thing to be such a mourner. First, Because that the lower our hearts are in our subjection to God in this mournful condition, the higher are our respects to God that brings us into this condition. The Lord brings his people into a mournful condition. Now the lower their hearts are in their subjection to God, the higher are their re- spects that they do shew unto God. There is a great deal of grace exercised in a gracious mourn- ing. Secondly, A mourning condition, when it is ordered by grace, it is a means of much good in the soul ; it is that that takes away the rankness in the hearts of men. There is a rankness in all men's hearts naturally ; especially if they enjoy contentment to the flesh, their lusts will grow very rank. As weeds grow very rank in summer time, now in the winter the frost nips the weeds and keeps them under ; but if it be a long frost it kills them. And so doth a mournful condition ; if it be sanctified, it kills the vermin, it kills our lusts, and is a special means of mortification in the soul ; and therefore blessed are they that do mourn, and carry themselves graciously in a mourning condition. Thirdly, It is that that delivers from many tempta- tions. You think tliat jollity and bravery is the only luippy life, but know there are a great many more temptations in that life than in a mournful condition. It is true, there are temptations in a mournful co]idition : there are temptations to despair, — but that is grievous to nature, — or to shift for themselves in some unlawful way. But now the temptations in a jolly condition : it is very suitable to a man's nature, and therefore more dangerous ; and therefore blessed are they that are kept in a mournful condition, if God gives them hearts to sanc- tify his name in it. Fourthly, They are blessed that are in a mournful condition, because God hath chosen for them that mourning condition in the most seasonable time. You know when a man is sick, then bitter things are more seasonable than sweet. Now we are all sickly poor creatures, and it is a great mercy of God in this time of our lives to choose for us a mournful condition — bitter things rather than sweet and luscious things. And if God doth subdue thy heart, so that thou canst be willing to take this, blessed art thou ; for thou dost now mourn when it is most seasonable to mourn. A mournful state it is a seasonable state for men, considering what conditions we are here in, in this world. Thou wouldst be choosing of jollity, just like a poor sick man that would be choosing of sweetmeats ; but blessed art thou that art willing to be under the choice of God. ]\Iat. V. 4.] BUKROUGHS ON THE BEATITUDES. 39 FLftUy, And then especially liere in tliis text, be- cause they shall be comforted ; it is but to make the comforts sweeter unto thee when they do come. The Lord is but working of thy soul to his own will, and working thee to a greater comfort. You loiow that when a man would build a structure, a stately build- ing, the stones that he intends principally to build withal are hacked and hewn, that so they may be comely and fit for his building; but as for other stones, they are not regarded as those that are thus polished which he intends to lay. So it is an argu- ment that the Lord hath great things for thee, great comforts for thee ; he is now preparing thee in this thy mournful condition for great comforts. Thou shalt be comforted. For, first. There is a time coming when all tears shall be wiped from thine eyes. Do but read Eev. vii., from the 14th verse to the eud, and there you shall find what is said to the people of God that are brought up in a mournful condition in this world. And as all tears shall be wiped from thine eyes, so thou shalt have the fruit of all the promises. It is hard to look over the many promises, Isa. xxxv. 10, and li. 3, with many others which we must not stand to read unto you, but these, and as you read along the book of God you shall find many the like : and among many other promises that promise of Christ's coming again, in John xvi. 20, that is made as the great comfort, when Christ tells them that thougli they did weep and lament now, yet they should be comforted. Vfhj, I will come again saith Christ. They should have the enjoyment of Jesus Christ, and all the good things that Christ hath pur- chased by his blood shall be theirs ; sui'ely thou shalt then be comforted. Jesus Christ pleads, Lord, what- soever good all my sufferings hath purchased, let this soul be made partaker of. Surely if thou comest ever to be made partaker of all that good that Jesus Christ hath purchased by his blood thou shalt want no comfort. And all thy comfort shall be proportionable to thy sorrow ; as it is said of the whore of Babylon, so much as her pleasure hath been, so much torment give her. So, on the contrary, so much sorrow as thou hast had for my name's sake, so much joy and comfort shalt thou have, and that in a proportionable way. Christ hath many mansions in his Father's house. And he hath comforts in a proportionable way to all thy sorrow and mourning. It may be if thou hadst a more comfortable life in this world thou mightst have less comfort reserved for thee hereafter. They shall be comforted. But when, when shall they be comforted ? When ? Why, they shall be comforted when the wicked shall be sorrowful In Isa. Ixv. 1 3, where there is set forth the different condition of the saints, and the wicked and ungodly, ' Therefore thus saith the Lord God, Behold, my servants shall eat, but ye shall be hungry : behold, my servants shall drink, but ye shall be thirsty : behold, my servants shall rejoice, but ye shall be ashamed : behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit.' Then shall you have comfort when the ungodly shall be ashamed. And then, secondly, You shaU be comforted ; there is a time when the Lord will communicate unto you the choicest of his mercies. Now the Lord com- municates himself, but in a very small and little way in comparison to what he doth intend. This time of a man's life is not the time of comfort. You know what Abraham said to Dives : Son, remember that in thy lifetime thou hadst thy good things, thy joys, thy comforts, and Lazarus had his evil things, he had sorrow and grief. It is not best, my brethren, for us to seek to have our comforts and portions in this lifetime, because this is not the time for God to communicate the choice of his mercy, but it is a great deal better that our comforts should be reserved to that time when God shall open the rich treasury of his mercy. All the things of this ^vorld are but the giving a few crumbs. I remember Luther saith to the whole Turkish empire, ' It is only a crumb of bread that the great Master of the house doth cast unto dogs.' They have but their crumbs here ; but there is a time when God will deal out the choice of his mercies ; he will open all the treasures of his grace, and communicate them unto his saints. ' They shall be comforted.' And then we shall be comforted when we shall be more capable of comfort than now we are, and then to be comforted it is the best. ' Blessed are they that mourn, they shall be comforted.' And this comfort that the mourners shall have. Shall be, first, a pure comfort. We have something that is s\yeet, but there is a great deal of mixtui'e with our sweet. There is little sweet that we have but there is some poison or other ; but this will be a pure comfort, free from danger, free from the mix- ture of trouble or danger. And then they are spiritual comforts. Spiritual — by that I mean, not only that it shall be a soul comfort and not a carnal sensual comfort, as the comforts of most men in the world are ; but that is not that I mean, especially when I say spiritual comforts, but by that I mean this : that their comforts shall come more firstly in their souls, and so they shall have comfort to their bodies by way of the eradiation, as I may so say, of the comfort that they shall have to their souls. The comforts that we now have comes first to the outward man, and so our hearts are com- forted by the sympathy with the body ; but now the 40 BURROUGHS ON THE BEATITUDES. [Mat. V. 4. comforts of the saints shall be firstly in their souls, and come from the soul to the body. Secondly, Divine comforts they are that they shall have — that is, all comfort is from God one way or other, but from God more immediately. Here we have our comforts at second or third or fourth hand, but now there shall be comfort that shali be from God more immediately. And such comforts as are from the very nature of God himself — that is, such comfort as God is comforted in, such joy as God joys in, and God joys with them in it. It may be thou hast money, and canst go into a tavern, and drink and play, and thou rejoicest in it ; but doth God rejoice in this ? Is it any joy to God to have wine, good cheer, laughing and playing ? But now the consolations that Christ promises here are the consolations of the Almighty. None of the saints that have true comfort even now in this world in some degree, but if their comfort be holy and gra- cious, the Lord rejoices in their rejoicing ; there is joy in heaven, even in tlie heart of God, that joins with the joy that is in thy heart. And there is no com- fort should satisfy a heart that hath communion with God, but such comfort wherein I may have some evidence that when my heart rejoices I know the heart of God rejoices in this my joy. Ask this ques- tion of your souls in the midst of your joy : I have a great deal of joy, but doth the heart of God re- joice in this my joy ? Such are the comforts of the saints. Thirdly, It is a full comfort, 'Ask and you shall have, that your joy may be full.' What a low kind of expression would this be, Blessed is a man that is sick, for he shall have health : this were a poor kind of expression, because health is but by taking away the evil of the sickness. But now Christ when he saith, ' Blessed are they that mourn, for they shall be comforted,' he means they shall have that fulness of comfort that would be abundantly more good unto them than all their sorrow could be evil unto them ; they shall enter into their master's joy, the joy not enter into them. Fourthly, And then it shall be a strong comfort, Ileb. vi. 18; such comfort as shall bear down any afflictions or oppositions. Fifthly, An eternal consolation ; so you have it in 2 Thes. ii._ 16 ; in 2 Tim. ii. 11, ' It is a faithful say- ing : For if we be dead with him, we shall also live with him.' Mark with what an emphasis the Holy Ghost speaks when he speaks of the certainty of tlie comfort of the saints—' It is a faithful saying : For if we be dead with him, we shall also live with him ; if we sufl'er, we shall also reign with him.' Mourning, it is as the seed that shall certainly have a harvest. In Ps. xcvii. 11, there it is called a seed, ' Those that sow in tears shall reap in joy ; ' and so iu Ps. cxxvi. you have the same expression. The mourning of the saints it is their seed-time, and therefore there will come a harvest. And then, further. The Lord doth delight to com- municate himself unto his saints, and therefore they must be comforted. God rejoices in that title. The God of all comfort, and that God that comforts us in all our tribulations. They must needs be comforted, because God hath so engaged himself in his promises. And because God the Father hath anointed Jesus Christ to be a comforter to you, as in Isa. Ixi. As I told you of those that were poor in spirit, Jesus Christ was designed by God the Father to preach glad tidings to the poor ; so in the same place we have Jesus Christ anointed to comfort those that mourn. As if God should say, I appoint thee, Son, to this work ; and certainly Christ will be faithful in his office. Lastly, They shall be comforted, because the Spirit of God, the Holy Ghost, hath his denomina- tion from hence — the Comforter, the Holy Ghost, that is equal with the Father and with the Son ; and very glorious in his work. Now the work that he hath to do, it is to comfort the poor mourning saints of God, to be a comfort unto them. If the Holy Ghost be equal with the Father and the Son, his work must be glorious as well as the work of the Father and the Son. How glorious is the work of the Father in creating all things by his own word ! How glorious is the work of the Son in the work of man's redemption ! Now the work of the Holy Ghost must have some kind of proportionable glory. It is impossible therefore but that thou must be com- forted ; so long as there is a Holy Ghost, so long thou must needs have comfort. Oh the difference from hence between the comforts of carnal hearts and the saints ! Thou hast comfort. How ? By pouring forth drink into thy throat, or by thy cards or dice, here is thy comfort. What difference is there between a man's having comfort by a little beer or wine or play, and a man that hath comfort by the Holy Ghost, designed by God the Father and the Son to be the comforter of him to all eternity ! And thou that dost slight the comforts of the saints, and rather hast thy carnal heart to choose unto thee comfort and joy by eating and drinking and playing, what is the language of thy soul in this, but thus : Lord, let me rather have comfort from meat and drink than from any work of the Holy Ghost. We hear in thy word that the Holy Ghost is designed by thyself and thy Son to be the comforter of the saints, but those are the comforts I have no skill in ; I had rather have meat and drink and satisfy my lusts, and for the comforts of the Holy Ghost I will venture them whether I have any part in them ; Mat. V. 4.] BURROUGHS ON THE BEATITUDES. 41 yea, or no. Well, but whatever they do, ye that are of mournful spirits, and God keeps you under, and you go on mourning, and through the grace of God you can deny yourselves those sensual comforts that others let out their hearts unto, be not discouraged, but go on and bless thyself in thy God, bless thyself in this that Christ hath said concerning thee, that certainly thou shalt be comforted. Thus I have but run through the very heads of those things that may give a little light to the opening of these words. But that which I had thought to have settled on all should have been the application of it, for to have spoken to the people of God, and to be some help to their comfort that Jesus Christ would have com- forted ; for if Jesus Christ hath said that they shall be comfoi'ted, it doth concern all men to comfort them, and especially the ministers of Christ. I shall only speak a word or two for the present to that which concerns us all from what hath been delivered. First, You may see that there is a great deal of excellency in religion and godliness. Why, it is that that will make the mournfullest condition in the world to be comfortable. Suppose a man or woman had lost all that ever they had, if they be godly, re- ligion will shew how they shall be blessed in this con- dition, for they are blessed before their comfort comes, so that those that are godly, their saddest condition cannot hinder their blessedness. When others in the world shall wring their hands for their losses, and be very sad, thou mayest be satisfied in this : I have not lost my happiness. Thou mayest say, I have lost my estate, and lost all outward comforts wherein I took so much delight ; yet thou canst not say that thou hast lost thy blessedness. Thy blessedness is not in any creature comfort, but it is in thy God. Be not shy, therefore, and afraid of godly sorrow because it brings trouble and affliction unto thee. Be not de- luded with this temptation — for it is a temptation of Satan, whereby many souls are kept in bondage, and kept off from the ways of God — that therefore when once they come into the ways of God, they think they shall never have a merry day after it ; but yet we see that there is comfort, abundance of comfort pronounced by Christ himself even unto that duty which seems to be the most contrary to mirth. ' Blessed are those that mourn, for they shall be com- forted.' If the enemies should prevail against you, and you were under their power, yet, being godly, that doth not take away your blessedness. If your bodies be sick and in grievous pains, yet still you may be blessed, being godly. If you have lost your friends, yet blessed still. Be not shy, therefore, and afraid of godliness, because it perhaps brings some trouble to you, and sorrow to you. Many men and women they are afraid to be godly. Why ? Be- cause they fear it will take away their joy. But be not gulled with this temptation. It is true, religion may bring some other sorrows than thou hadst be- fore ; it may be thou mayest suffer more in the cause of God than before, and thou comest to be more afflicted for thy sin than before. It is true, religion may bring some outward sorrows and afflictions more, but there is abundantly more comforts than sorrows ; therefore be not afraid to be one of Christ's mourners, for Christ hath engaged himself unto thee, that thou shalt be comforted. As we read concerning Egypt, as there were more venomous creatures there than in other countries, so there was in no country more anti- dotes to cure them than in theirs. So, though reli- gion may bring sorrow and trouble, yet there is no- thing brings more cure and more help. 42 BURROUGHS ON THE BEATITUDES. [Mat. v. 4. SERMON VII. THE FOLLY OF MEN EEBUKED WHO AKE ALL FOR MIRTH. ' Blessed are they that mourn : for they shall he comforted' — Mat. v. 4. 2.* Here is rebuked the vanity and the folly of the spirita of most men and women among us who are altogether for mirth and jollity. They are, as it were, a fish out of the water if they are not in worldly joy and mirth, who place their happiness in this. How contrary is thy judgment unto Jesus Christ ! Christ saith here, ' Blessed are those that mourn.' Why so ? ' For they shall be comforted.' Thou sayest, Blessed are those that are merry, that have abundance of the creature ; but the Spirit of God saith in Eccles. vii. 2, ' It is better to go to the house of mourning, than to the house of laughter.' Now which of these two shall be believed ? Shall thy Ijase, carnal heart be believed who placest all thy happiness in joviality ; or the wisdom of God, who saith, ' It is better to go to the house of mourning, than to the house of laughter ' ? If man had said this, you would have thought him a fool for his pains. Which of you would have made such a choice had it been put to you — Whether you would take delight in the abundance of the creature, company, and the hke ? Whether you would take content in that or in the house of mourning ? Now the Holy Ghost he decides the case : he saith, ' The house of mourning is better than the house of laughter,' for the heart is made better by sadness. There is much good comes unto the soul out of the house of mourning which doth not come from the house of laughter. The lieart for the most part is made worse by laughter, but often better by sorrow. What if this dreadful woe should prove to be thy portion pronounced by Christ himself ? Luke vi. 25, ' Woe unto you that laugh now ! for ye shall mourn and weep.' The time of your sorrow is to come. When you see men live bravely and merrily in the world, and do no service for Jesus Christ, are not useful in their places, you may thus say of them, Alas ! here are men that now rejoice, but they shall mourn and weep ; their time of mourning is a-hastening. How much better were it to mourn now, than to have an eternity to mourn in ! If thou givest thyself to pleasure, and to let thy heart run out after vanity now in thy youth, * Continued from preceding sermon. — Ed. then all thy sorrow it shall come together and sink thee to despair. Thou in thy youth, and in the strength of thy days, lettest out thy strength to vanity, and know that thy sorrow is but a heaping np, to come upon thee all at once, and to sink thee into everlasting despair. How canst thou think but that God shonld loolv upon thee with indignation, who art so full of sin and wickedness as thou art ? Can it be well with thee in the end, when there are so many precious saints in the world that would not for a world sin against God knowingly ; who make it their great care and their study how to honour God in their generation ? ' And if at any time they are over- . come through weakness, they go mourning all the day long.' And are such as these kept down ? Have they their time now to mourn and weep, and dost thou rejoice ? Dost thou take pleasure, and give up thy heart to take its full satisfaction in the creature? Know thou must mourn sadly. The mirth that these men have, it is from ignorance ; the mirth thou hast, it is because thou art ignorant of thy condition, because thou art in darkness. Thou art in darkness ; and woe to that mirth that hath no other foundation but ignorance ! Nay, these men they must take the advantage of conscience when that is asleep and benumbed ; it were impos- sible for such as these are to be so merry and frolic, did they not take the advantage of their con- sciences when they are deaded and benumbed; for were conscience awake it would fly in their faces, and would say, Thou art a-doing that thou hast no right unto. Now cursed be that comfort that can- not stand with a sound conscience, and that joy of yours which cannot stand with the thoughts of death and judgment — that mirth cannot be good. Oh that you would consider of this ! when at any time you have serious thoughts of God, of death and eternity, this damps your joy, when you are in the full career of your pleasures, yet if conscience then hint into you the thoughts of an eternal condition, you have secret qualms come over you. Now thou hast cause, whosoever thou art, to suspect that joy and mirth to be sinful that cannot stand with the Mat. V. 4.] BURROUGHS ON THE BEATITUDES. 43 thoughts of God and eternity ; therefore take heed lest thou be in the number with him who took his pleasure, and satisfied his soul to the full in the creature, and when he came to die had nothing to satisfy himself withal ; oh have a care, lest that be thy portion ! Son, remember that in thy lifetime thou hadst thy good things, but now thou art gone ; so God may say to thee, who art such a one as makest thy heaven to be here. Thou hadst thy pleasures, thou hadst thy comforts in the world, and there is all that thou art like to have, but now thou art tormented. The main thing here in this text that I am to in- sist upon is the third use, which is for comfort and consolation, that I may come up fully to the mind of Christ in this thing, and to do as he did, who made it his work here to comfort those that mourn ; and that shall be my work now for the rest of the time. Blessed are ye of the Lord that do thus truly mourn ! And here I shall speak, First, Comfort to those that do truly mourn. Secondly, Answer an objection that may be made. Thirdly, Give some directions how mourners should carry themselves in their mourning estate, that they may be comforted. It is an excellent thing to comfort mourners ; and in Job xxxiii. he is made there to be one of a thousand that can speak a word in season to the heavy laden. This is part of the office of Jesus Christ and of the Spirit of Christ, and it is the glory of men. Now certainly that must needs be a gi-eat work, and full of glory, that is part of the office of Jesus Christ and the Spirit — for the Spirit he is a comforter as well as a convincer, John xvi. 7 — and it is the glory of men. Many men rejoice in bringing others into sorrow; this is a cursed thing to bring any into sorrow, and by so much the more wicked it is, by how much harder it is to comfort those that do mourn. To rejoice in the exercises of the saints' graces in sorrow is no cursed thing ; we may rejoice in the exercise of a saint's grace in humiliation ; but to bring them into sorrow and mourning, and then to rejoice in it, this is a cursed thing. Perides being upon his death-bed, his friends came about him, and began to speak of his virtues, and of the great authority he had borne, and accounting the number of his victories he had won : he hearing of them, said, That all tliis while they had forgotten to speak of the best and most noble thing that was in him, which was, that no Athenian had ever worn a black gown through his occasion.'" This he accounted his glory; and we should take heed of bi'inging men into a mourning condition, that we may be able to say there is not any that were ever made sad or heavy by anything that I did to them. * Plut. vita Perides. AVe should be humbled for it if we have done it ; and it should be that which we should confess to God, desiring him to pardon it. God glories to com- fort men, and not to grieve them that mourn ; and if God will not grieve them, certainly we should not. They cannot so much wrong us, whereby we should be incensed against them to grieve them, as we daily wrong God ; but yet God saith, Lam. iii. 33, ' He doth not delight to grieve the children of men.' Now that I may come more close to speak to you that are spiritual mourners, take your comfort in these parti- culars : First, If thy mourning be gracious, thy very tears and sorrows is a great deal better than the wine of the men of the world ; thy tears are more sweet and pleasing to God than the mirth of wicked men can be to them. It is better to be in thy condition than in other men's ; thy tears are precious unto God, if they come from a principle of godly sorrow ; there is nothing more precious unto him, next unto the blood of Jesus Christ, if they come from a right principle of godly sorrow. Secondly, Consider this for thy comfort, it may be, if thou hadst not been a-mourning thou wouldst have been a-sinning, thou wouldst have been a-doing that whereby thou wouldst have darkened the glory of God. Now which is the best of these ? — judge you. The curse of all thy afflictions is now taken away ; that which is the bitterness of sorrow it is taken away from thee by Jesus Christ, and thy mourning is rather upon mistake than otherwise. "Thou hast a right to comfort, though thou dost not see it, and thou mournest because thou dost not apprehend thy right to it ; for what is there, or what can there be, to discourage thee or to keep thee off from comfort, seeing the curse of every aflliction and the evil of sin is done away ? Thirdly, Consider that all thy sorrows are mea- sured out by God, who is thy Father ; thou dost not lie at the dispose of wicked men to mourn how much they will, or when they will, but thou art at the dis- pose of God, who is thy Father. Now do you think that you who are parents, if it were in your power to dehver your children from anything that did tend to hurt them, would you not do it if it were for your children's good ? Now you are at God's dispose, and you shall not sorrow nor weep one tear more than your Father sees is for your good. God he takes notice of all thy sorrows, he bottles up all thy tears, and himself is afflicted in all thy afflictions : Isa. Ixiii. 9, ' In all their afflictions he was afflicted.' God is sensible of all our miseries though other men should not mind them : as it is too, too often seen when any of the saints are under the clouds, that they are in an afflicted condition, though they were in favour be- fore, they are frowned upon then. But now God he 44 BURROUGHS ON THE BEATITUDES. [Mat. v. 4. doth not do so ; thou canst not be so sensible, but God is more — God is more sensible of thy sufferings and takes care of thee. Fourthly, Consider for thy comfort that Christ was a man of sorrows, and in thy sorrowing thou art but conformable unto him ; and why shouldst thou think that to be a burden wherein thou art made like to Jesus Christ ? Nay, Christ's sorrows were to sanctity thine, therefore did Christ sorrow that thy sorrows might be sanctified. Now if God order Christ, who was the Son of his dearest love, to be a man of sor- rows, thy condition is not so sad as thou takest it to be, seeing Christ was so, and thou art conformable unto him in this. Now why should we think much to be like unto Christ ? Did God not think it too much to make Christ to be a man of sorrows for thee, and wilt thou think it much to be a man of sorrows that thou mayest be conformable unto him ? Fifthly, Let this be for thy comfort, to consider thou hast an interest in him tliat is the God of all consolation ; the darkness of thy condition it cannot hinder thine interest in God. Thou hast comfort in the promise now as certain and as sure as if thou hadst it in real possession ; and thou shalt have it most certainly hereafter, and the time is coming that thou shalt have full consolation, and God will reckon with the wicked for all their mirth. He will both reckon with them for causing them to be sad, and they must give an account for all their merry hours. Their mirth will be a bitter portion unto them, when God shall come to charge the guilt of all upon their spirits. Oh what a difference will there then be between thee and them at that day ! when thou for a few days hast mourned and shalt be comforted in the end, and they for a few days have rejoiced, and in the end shall have an eternity of sorrow. Sixthly, But it may be poor souls may here say, It is true, here is great comfort, here are precious con- solations indeed, but my afflictions are great ; they are greater than others. Were I so and so afflicted I could bear them ; had I the burden that such a one bears I could be contented, and submit under it. Now for thy comfort here, know that perhaps this comes from the distemper of thy spirit, rather than from the burden of the affliction ; the distemper of thy spirit may be great, and that causes the burden to be heavy. The affliction is not so great, but thy heart is not willing to yield to the affliction ; were thy heart willing to submit to the hand of God the affliction would be easy. And then thou hast many mercies mingled with thy afflictions ; there is none of you can say that your afflictions are pure, but they are mingled. God might have brought upon thee pure afflictions, pure miseries upon you, and you might have been deprived of all the very glimpses of mercies; but in your saddest hours you have some cordials — more mercy than affliction. I am confident that there is none here in this assembly whose afflictions are the great- est, but his mercies are greater. And then consider that God suffers more by thy sins, than thou canst suffer from God's hand in thy afflictions. The darkening of his glory in the least degree is a greater evil than any affliction that thou canst endure ; and this should support thy spirit, to consider that God suffers more ; and therefore thou shouldst not be unwilling to suffer something, seeing God suffers more than thou canst. Seventhly, If thou wouldst be comforted, consider this : the way that God takes to comfort his saints, though thou hast it not in sense, thou mayest have it in faith ; and therefore exercise faith, and fetch it in that way. Set faith on work in the promise, and let that bring out the comfort of the promise. Sense is not the way by which God comforts his people, and if we look for comfort in a sensual way we mistake ourselves ; therefore let us labour to fetch in comfort from the exercise of faith. And indeed we should more prize those comforts that come from the exer- cise of our graces than from any sensible apprehen- sions. When thou canst not see comfort in the creature, know it is God that thou hast to deal withal, and that is thy comfort. God hath not placed the creature to be the object of thy comfort, but himself; and therefore when thou seekest that in the creature, when he hath appointed himself to be thy comfort, thou dost undervalue God, and goest the wrong way to find comfort. In Isa. li., ' I, even I, am he that comforteth thee : who art thou, that thou shouldst be afraid of a man ? ' Consider that God saith to thee after this manner, I am he that comforteth thee. Ai't thou disquieted ? Look upon God thus saying to thee. Why art thou cast down, poor soul? Is there not more comfort in my word, in my power, than in anything which thou makest the object of thy disquiet ? In Isa. Ivii., ' I create the fruit of the lips, peace,' &c. Thou canst not see which way thou shouldst be comforted, and therefore because thou canst not thou thinkest it is impossible; but when thou canst not see comfort thou shouldst consider that God can create comfort for thee; thou shouldst look upon God as a creator of comfort, and not lie down in discouragement. God will rather go about his first work again of creation than that thou who art a true mourner shalt want comfort ; he will fall a-creating comfort for thee. And this should strengthen your faith, and stay up your souls in the saddest times of darkness. Why, there is nothing too hard for God ; as he made all things of nothing, by the bare word of his power, at the first, dost thou think that he is not able to create comfort for thee now ? If God go to work do not fear thy comfort. Mat. V. 4.] BURROUGHS ON THE BEATITUDES. 45 Eighthty and lastly, Suppose thy condition Avere such as there was never any in the 'world in the like case, yet thou mayest be comforted notwithstanding. I suppose there is not any here in this congregation that are in that trouble of spirit or body, but that there hath some of the saints been in the same, if not worse. But grant that there were never any that ever were in the conchtion that thou art in, yet there is comfort for thee from this scripture : in Isa. Ixiv. 4, ' Since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, God, besides thee, what he hath prepared for him that waiteth for him.' Hast thou but a heart to wait upon God in thy mourning condition, God hath mercy and comfort for thee that none knows of. Oh, this should be an encouragement for thee to wait upon God. What though we know not the comfort ; God doth. And thus I have endea- voured to open this box of consolation under this head, which is the first particular in this use. The second is to answer a question that may here be propounded. But you will sa_y, the promise here saith, ' They shall be comforted ; ' but I fear this don't belong to me. I have mourned a long time, and yet cannot be comforted ; I have been in sadness of spirit, and I cannot find the promise made good to me ; how should I support myself in this case ? First of all, Hast thou mourned ? Perhaps thou hast sinned more than sorrowed. Examine there- fore thy heart well ; hath not thy sins been more than thy sorrows ? Therefore be not di.scouraged. And what is this sorrow to eternal sorrow ? what is this inch of sorrow and mourning to an eternity of misery ? But thou art delivered from the hazard of miscarrying to all eternity, and therefore this con- sideration should sweeten all thy sorrows ; though thy condition be sad, yet thou art delivered from eternal perishing. Secondly, Consider, that faith makes comforts future as present to thee ; and it is the glory of faith, and that wherein the excellency of it doth consist, to make a mercy in a promise that seems a great way off to be present. As Abraham by faith saw the day of Christ afar off, so faith will represent a mercy to the soul in the promise that seems to be at a great dis- tance as present. As despair- makes hell and the wrath to come present unto the wicked who have enlightened consciences, who have the sense of their sin set home upon their consciences, it makes the wrath to come as present that they cry out many times they are in hell while they are upon the earth ; so faith it makes a mercy to be certain though not in possession. Hast thou no comfort, no glimpse of love in thy holy converse with God ? Look into thy spirit and see whether thou hast no bunches of Canaan's grapes in thy soul ; this is a sign thou shalt have more if thou hast any. If thou hast but a spark of divine love, gather from thence thou shalt have more; but if thou canst not discern any gUmpse of God, yet we have the word and ordinances now. Why have we these, but that we may support our spirits with them ? This was that which David did support his heart withal, in Ps. cxix. 49, 50, ' I had fainted in mine affliction, had not thy word comforted me.' The word of God is sufficient to support the soul in the darkest of times of sorrow, and when thou findest the least comfort in thy soul in sense, then fly to the word and fetch it out by faith. Thirdly, Consider, though it be long before comfort come, yet this is no strange thing that thou art kept without comfort for a while. The most precious saints that ever God had have been kept a long time with- out comfort ; though they have done Gad much ser- vice, and have been very faithful with him, yet they have walked in darkness for all this, and their hearts have been at a distance from God in point of com- fort, as we may see in Heman : Ps. Ixxxviii. 7, 14, 15. See how he speaks there, ' Thy wrath lietli hard upon me, I am pressed down even unto hell, and thou hast afflicted me with all thy waves ; the terrors of the Almighty they stick fast upon my spirits ; Lord, why castest thou off my soul, why hidest thou thy face from me? Shall I never be remembered any more ? I am afflicted and ready to die from my youth up ; while I suffer thy terrors I am distracted.' He was even a man of sorrows ; here is the con- dition of a godly and wise man : so David in Ps. cxix. 81, 82, 'My soul fainteth for thy salvation; mine eyes fail for thy word, saying. When wilt thou comfort me ? ' When I read thy word I read that which may comfort me ; but I cannot be comforted. I read those scriptures that have comforted others, but, alas ! I cannot find any comfort for me ; they speak no peace to me. Lord, when wilt thou comfort me ? So that this is no strange thing ; thou hast com- panions in this thy sorrow, in this heavy affliction of thine, do not say God never did the like to any. No ; there are records in Scripture you see of other- guess men than you are who have been in the clouds. Fourthly, Consider, all this while though comfort play, yet thy sorrow is a working comfort for thee ; thine afflictions are but working greater consolations, and when comfort comes thou wilt see cause to bless God that comfort came no sooner. Thou wilt not have any cause to repine, but to bless God that com- fort was so long delayed ; thou wilt say then, I had been undone had I been delivered sooner. It was the speech of Mr Bates in prison, I bless God I am not in my own or in my enemies' hands in point of sorrow or affliction ; for were I in mine own hands, I should come out of trouble too soon, were I in mine enemies' hands, they would keep me too long ; 46 BURROTTGHS ON THE BEATITUDES. [Mat. V. 4. but I am in the hand of God, who knows when it is best for to deliver me. So tlion wait on God pa- tiently ; though comfort may stay, yet when it doth come, thou shalt see that it was worth the waiting for. What though it be till death, what thongh thou hast not comfort till the last hour, yet eternity will make amends for thy staying. Fifthly and lastly. Consider, that this is the time of mourning, and we know things are seasonable and best in their time. This is a Christian's seed-time. In the world we must have trouble, and through many tribulations we must enter into heaven. We know the husbandman ; he is contented to endure storms and hardships in seed-time, with this consid- eration — the harvest is a-coming. So, though thou now sowest in tears, there is a time of reaping in But here is that which troubles me, saith many a soul : I would be contented to wait till God come, were I assured that this promise did belong to me — this were that would stay up my heart indeed. I would be contented to do God service to the utter- most of my power, and to endure any affliction, and account myself happy, if he would employ me in any thing. Were I but assured of this, that the promise were mine, then it would support me. But I fear that this promise belongs to others, and that I have nothing to do with it. For answer to this : we should labour to get our mourning into a gracious frame, and tlien we may be sure we shall have comfort ; which brings me into tlie third thing which I propounded to you concerning the rules. The third thing propounded in this use is this : how we may so order our mourning that it may com- fort us. How may I so order my sorrow that I may comfort myself with this — tliat the promise belongs to me, and that our consciences may tell us we are blessed from this word of'promise ? Though others see us sad and heavy, yet how may we so carry our- selves that they may say, these are blessed, though in a sad condition ? Now for this I would entreat you to take notice of these rules. First of all, (which I desire you would principally mind,) In your mourning be sure that you keep good thoughts of God. Whatsoever your troubles be, let them not raise tumults and hard thoughts of God. Let not the devil prevail so far over you as to cause your hearts to rise against God. This hath been the great care of the saints, to keep down their hearts from this distemper. In Ps. xliii. 5, see how David there chides his own heart, and rebukes it ; he gives it a secret check and a curb. ' Why art thou cast down ? ' My soul, thou wouldst be a-rising against God now, but come down. Why art thou cast down ? I will go unto God, my exceeduig joy. It is a good thing when we have any reasonings in our hearts about the sadness of our states to lay this conclusion in the bottom. 'Yet God is good to Israel;' yet God is good, though I am under misery and sorrow ; yet God is good to the saints — those that are in a sad condition. Those that are in a sad condition love to be musing and meditating on their sorrows and afflic- tions in their thoughts. But when thou doest thus, be sure j'ou lay this foundation first before ever you think of your sorrows. ' Yet the Lord is good ; ' whatsoever becomes of me, the Lord is good, and his counsels are sure and steadfast. David was much cast down in his spirit in Ps. Ixxiii. 1, yet see how he lays this for a conclusion : ' Y''et God is good to Israel.' So say thou thus : Yet the Lord is good to my soul; whatsoever sense saitli, and whatsoever temp- tations say, or Satan would make me believe, ' yat God is good to Israel,' yet God is good to my soul. So in Jer. xii. 1, 'Eighteous art thou, Lord, when I plead with thee, yet let me talk with thee of thy judgments.' Mark how he lays this before he would go to reason the case. He justifies God. ' Thou art righteous, Lord, yet let mc reason with thee.' So when thoughts arise in our hearts about our sad conditions — when we ponder and muse upon them in our hearts, yet let us be sure to say, ' Thou art righteous, Lord,' and then we may consider of our afflictions, and weigh them in the balance when this principle is laid at the bottom. vSo that good man in Ps. Ixxxix. 38-52 — there we have a sad story, yet he begins with the mercy of God, and exalts the mercy of God in the first place. And having raised faith to the very heavens in the exaltation of God, then he expatiates himself in his sorrows and in the sorrows of the church. When the heart is stablished in God's love, in the covenant, and in the mercy of God, then we may expatiate our sorrows ; but before ever thou let- test out thy heart into sorrow, be sure thou viewest the love of God in the first place. And in the close of the psalm, after that sad story there reckoned up, he concludes, ' Blessed be God for evermore,' and he puts two asseverations to it, ' Amen, and amen.' As if so be he would have it taken notice of, God is good in the beginning ; and though there be a bitter piece in the middle, yet he concludes, ' Blessed be the Lord,' and would have it taken notice of by this asseveration, ' Amen, and amen.' So let us reason thus : My condition is very sad, and I know not almost what to think of myself, but God forbid that I should think hard thoughts of God. No ; I will say, ' yet the Lord is righteous.' Perhaps you have seen the saints suffer hard things for God and his cause, and your spirits begin to rise perhaps, and you begin to question the faithfulness of God, and the love of God towards his people. Oh, God forbid that this should be in any of you ! Eemember these/ scrip- Mat. V. 4.] BURROUGHS ON THE BEATITUDES. 47 tares, and let it be the conclusion of your hearts in the saddest state you can be in, ' Blessed be the Lord for ever, Amen, and amen.' Secondly, Be sure to take notice of all the mercy thou hast from God in the afflictions thou art in. Let not any affliction drown the mei'cy thou hast. It is very sad many times to see how one or two afflictions hinders the sight of many mercies that the saints do enjoy. A little thing will hinder the sight of the eye ; a penny laid upon the eye will keep it from beholding the sun or the element above ; so a httle affliction, it darkens and hinders the soul from seeing a multitude of mercies ; every little trouble darkens God's mercies. We should take heed of this ; be sure to bring in our mercies with our afflic- tions ; whenever we reckon up our sorrows, number our mercies with them. In Ps. ciii. 2, David was there flying for his life, and yet we see what a won- derful sweet frame his spirit was in, how full of praises was he : ' Praise the Lord, my soul, and forget not all his benefits.' Praising of God in a sad condition is sweet melody in the ears of the most High. Thirdly, Take heed of a sullen, dogged disposition, eitber towards God or man in thy sorrows. It is very usual for men in a troubled condition, when they are in sorrow, to add frowardness to mourning ; but we should labour to take heed of this as a great evil. Labour for a quiet and meek spirit. Men when they are pleased then they are merry and cheerful, and of a very good disposition ; but when they are in affliction, when they are in pain or sorrow, then they are rugged and dogged, so that no man knows how to speak to them almost, they are so froward and touchy. This is a very ill disposition, and God doth not allow of it in troulale of sin. Fourthly, Take heed of determining against a com- fortable condition in sorrow, that it will never come. Say not that comfort will never come, because thou bast it not for the present. And therefore when comfort doth come, many are so untoward that they will not receive it, because they will make their de- termination good. God saith to such a soul, ' Peace be to thee ; ' but saith the soul. This is too good news to be true, I will not receive it because I will make my determination good. As Rachel, who re- fused to be comforted, so many in their trouble of spirit refuse comfort from the word — this is unkind deaUng with God. In Job xv. 11, ' Seemeth the consolations of the Almighty a small thing to thee ? ' know that the Lord expects that thou shouldst thankfully fall down and accept of a crumb of mercy that he tenders to thee. Look upon thy unworthi- ness, that thou art unworthy that God should speak a word of comfort to thee ; but if the Lord shall come in with his consolations of free grace, welcome them. Bless God thou mayest have mercy upon any terms. As the woman of Canaan said, ' The dogs have crumbs,' so say thou, I am but a dog, yet. Lord, let me have a dog's portion. I will thankfully accept of it at thy hands. Oh be thankful for the least mercy, and it is the ready way to have more, and the Lord in his time will give out more mercy to thee. 48 BURROUGHS ON THE BEATITUDES. [Mat. v. 4. SERMON VII I. OR, HOW MOURNERS SHOULD ORDER THEIR MOURNING. ' Blessed are they that mourn, for they shall he comforted.' — Mat. v. 4. 6.* When tliou art in a mourning condition thyself, take heed of envying at otliers that are not in sucli a sad condition as thou art in. Though thou wantest many comforts tliat thou dost desire, yet bless God that others have them. That heart is in a very good temper, and a good way of preparation for comfort that can heartily bless God for the comforts that others have. But this is usual when the heart is distempered with sorrow, if so be that they are in an under condition and affliction, they are ready to envy at others that are more prosperous ; but take heed of such a distemper, for it will keep thee under sor- row more, and make it more bitter to thee. Lastly, According to thy mourning condition, let there be much praying. Be sure to add much prayer to much sorrow. Never give way to thy heart to much sorrow that cannot stand with much prayer ; for let thy state be what it will, thou wilt say thou art brought into such a state as thou canst not but mourn. I will grant it ; but know this is an ever- lasting rule to be observed in such as will mourn in a Christian way — there must be a proportion of prayer to their sorrow. If there be but little prayer, let there be but little sorrow ; if much sorrow much prayer. I find in Scripture that mourning and prayer are joined much together. ' If any man -be afflicted, let him pray,' saith the apostle James ; and in that of Hosea xii., about the third or fourth verse, the text saith concerning Jacob, that ' he wept and made supplication.' Weeping and supplication are joined together, and afflicted and praying are joined together ; and so you read in Judges ii. that the people of God did so mourn and weep that the very place had its denomination from their weeping. ' It was called Bochim, and they sacrificed there unto the Lord ; ' but that is added to it, and they sacri- ficed there unto the Lord. For one to be in such a mourning estate as makes them unfit for sacrifice, makes them unfit for prayer — certainly that mourn- ing it is not a godly sorrow. Thou hast gone beyond the mourning of true gracious sorrow if so be that * Continued from previous sermon. — Ed. it doth hinder thee from prayer. That thou canst not pour forth thy soul with that freedom before God as at other times, take heed of any such mourn- ing. There is a notable scripture in Ezra ix., where you shall find that holy man Ezra in much aflliction, with much sorrow and trouble, so that he sat astonied, ver. 4 ; but in ver. 5, ' At the evening sacrifice I arose up from my heaviness.' At the evening sac- rifice, when the time came for him to ofl'er sacrifice, then he did arise from his heaviness, his mourning did not hinder him in duty. When thy heart is so straitened in thy mourning, pretend what thou wilt for thy mourning, thy unworthiness, or sinful- ness, or anything else, yet if it straitens thy heart in prayer it is no godly sorrow. Add much prayer to much mourning ; when any comes unto you, you are always complaining of your afflictions, and you mourn more than your neighbours ; but do you pray more than your neighbours do? do you pray asrpucli as you do complain ? is there a proportion between your praying and complaining ? — certainly if there be not a proportion between praying and complaining, hold your peace, complain no further, but pray more. Many other rules might be given, but we leave them and proceed unto that which yet raises the text in a more spiritual sense. ' Blessed are those that mourn.' I have spoken now hitherto about those that have been in a mourning condition, and behaved them- selves graciously in that mourning conchtion, and have shewn how they were blessed, and how they shall be comforted ; but now that that is yet more spiritual in the text is. That if those that are in any mourning condition behaving themselves graciously are blessed, and shall be comforted, then certainly those that mourn for sin, that make that to be the object of their mourning, their own sins, and the sins of others, and the afflic- tions of the church, those that make these to be the objects of their mourning, they are blessed indeed, and they shall be comforted. In speaking of these I do not intend to launch out Mat. V. 4.] BURROUGHS ON THE BEATITUDES. 49 into that argument or commonplace of godly sorrow, to handle it at large, but I shall only open to you something about spiritual mourners that mourn for their sins and the sins of others. Therefore I shall first shew you what true mourning for sin is ; when a man or woman may be said to mourn for sin in a gracious manner. Secondly, Wherein they may be accounted to be blessed. Thirdly, What are comforts that belong to such mourners for sin ? For the first, then, the true mourning for sin is in this manner : Firstly, When a soul mourns for sin because it is against God. In Ps. li. 4, ' Against thee, thee only, have I sinned,' saith David. David had sinned against Uriah and his kingdom, and against his own soul ; but, above all, he had sinned against God, and this went nearest to his heart, that it was against thee, and he repeats it again, ' Thee, thee only, have I sinned.' As if he should say, Lord, as for any evil fruits that may come of my sin, I stand not so much upon that, but this goes most to my heart, that I have sinned against such a blessed God as thou art. I have gone cross to that blessed will of thine in that which I have done. This is godly sorrow ; not so much to mourn because that sin is against thyself, as because it is against the blessed God whom thy soul doth love. Secondly, The right mourning for sin, it is to mourn for sin as the greatest evil. ' Oh wretched man that I am ! who shall deliver me from this body of death ?' Eom. vii. 24. You never find Paul cry- ing out of himself, ' wretched man that I am ! that I suffer so much affliction in the world ; that I am so despised ; that I have such losses in the world ; or have not ways of outward subsistence.' He never cries out for his suffering, but for his sin. ' wretched man that I am 1 who shall deliver me ? ' His greatest sorrow it was for sin. Thirdly, Yet bo as approving of the law that forbids that sin : I find my heart afflicted for my sin, and in the midst of the affliction of my spirit for sin, I approve the law of God to be holy, to be just and good, though I be wretched and vile, Rom. vii. 12 ; where Paul had a great conflict in his own spirit, much troubled for the corruption that was in him, and yet then did he approve the law to be holy and righteous. Many men are afflicted for sin, and their spirits are against the holiness of the law that forbids the sin. They could wish that there were no such law. Indeed, they cannot but be troubled for their sin. But in the meantime they could wish that there were no such law that did forbid their sin, or did reveal any threatenings of God against their sin. But a gracious mourning heart that mourns for sin is apprehensive and sensible of all the evil that comes by sin, and that through the law ; and, saith the soul, ' I would not but that there were such a law ! I bless God that ever I knew the law ; and I approve of the law, not only to be a righteous law, but to be a good law ! ' and that is the third thing in true mourning for sin. The fourth thing is this. That it carries the heart to Jesus Christ. If so be that you are troubled for sin, and mourn, and think thereby to satisfy God by your mourning, this mourning it is but carnal and natural. Many men and women, when they are troubled for their sin, they think God will be satisfied ; no, all the mourning that possibly can be, if thou shouldst mourn thine heart out, and be mourning thousands of years for thy sin, it could never satisfy the justice of God ; all thy mourning will come to nothing except it drives thee to Jesus Christ for satisfaction unto God's justice. The mounnng for sin that drives the soul to Christ, that is the blessed mourning ; but when any man or woman satisfies themselves in their mourning, and thinks that because they mourn for sin God will accept of them without having their hearts carried unto Christ, this mourning will vanish and come to nothing. Fiftlily, It must be such a mourning as whereby the heart comes to be set against sin, not mourn for sin and live in sin, not mourn for sin and yet con- tinue in the practice of it, but true gracious mourning for sin makes an everlasting separation between that league that there was in the soul and sin before. Every man and woman naturally hath a league between sin and their souls, but when God comes to afflict the soul for sin that it mourns in a gracious way, the soul is made so sensible of the evil of sin, as that it breaks the league between sin and the soul for ever. If God hath made sin to be thus bitter to me, then for ever adieu ; through the grace of God, though I may be overcome through weakness, yet I will re- nounce it ; it sets the soul for ever against it. Sixthly, The true gracious mourning for sin ; it is a free work in the soul ; the soul is active — that is, it is not forced upon the soul whether it will or no, but such a soul as doth in a gracious way mourn for sin, it doth -willingly and Ircely apply unto itself those scriptures that may make sin to be burdensome to it ; it doth not turn away from those scriptures and those truths, but if so be it hear of any truths, or read any scripture that may make sin to be heavy to it, it applies those freely and willingly ; it is glad that it comes to hear any truth of God that shall discover the evil of its own sin unto it ; so it is a free mourning. Such as mourn desperately, they are forced to it whether they will or no, but when the heart can ajiply itself to the word freely, and can bless God that God did ever open the eyes of it to understand the evil of sin, and that ever the Lord did apply those truths 60 BURROUGHS ON THE BEATITUDES. [Mat. v. 4. to it that hath made sin to be burdensome, here is a gracious mourning. Many men are troubled for sin in spite of their hearts, and they wriggle and Iveep a stir, and do what they can to get the truths of God out of their hearts, and therefore they go into carnal com- pany, r.r.d fall a-playing or drinking, that so thereby they may get truths out of their hearts ; but now a gracious man or woman, when any truth comes into its heart that troubles it for the sin it hath been guilty of, it goes alone and blesseth God for this truth. Blessed be the time that the Lord hath dis- covered the evil of sin to my soul, and the Lord sent home these truths upon my soul more and more ; he accounts it to be a great mercy, that is the sixth. Then seventhly and lastly, A gracious mourner for sin can be satisfied with nothing else but in the removing of the guilt and uncleanness of sin. Another that mourns for sin, but in a natural way, or forced way, if so be that God would Ijut give unto him any peace, or take away the anguish that is in his con- science, take away the fears that are upon him, that will satisfy him ; but now a gracious mourner for sin is such a one as can be satisfied with nothing else but the blood of Christ cleansing it from the guilt of sin, and the spirit of sin, and the spirit of Jesus Christ coming in to sanctify the soul, and this is that that will comfort the heart only ; and thus briefly I have shewn you, what a gracious mourning is. If I would handle this point at large, these seven things might very well have taken up our time, but I only give you a hint of them. Now, then, such as mourn thus for sin are blessed ; for, First, By this they do much honour God. The sovereignty of God is honoured, and the holiness of God is honoured, and the justice of God is honoured. Whenas a poor creature that hath offended the sovereign, holy, and righteous God comes to be afflicted for that sin that it hath committed, God looks upon himself as honoured ; whenas a sinner goes on in a proud, stubborn, stiff way in his sin, he goes in away of defiance against the great God, and doth deny the honour that is due to the great God ; but now when the word of God comes and beats down this sinner, and afflicts it for the sin it hath committed, and it lies down flat before the Lord, mourning and lamenting that ever it hath sinned against the Lord, here the name of the great, holy, and just God is advanced, and blessed are they that shall advance the name of God thus ; thou shouldst have advanced the name of God by thine obedience, but thou hast not done so, but hast dishonoured it by thy disobedience ; now if thy heart be wiUing to advance it by thy mourning, there is a blessedness. Secondly, It is a blessed thing to mourn for sin, because it is an evangelical grace. It is that that is promised in the gospel, when Christ saith, ' I will send the Comforter.' What shall the Comforter do ? The first work that the Comforter shall do, it shall be to convince the world of sin. You will say, here is a comforter indeed. What! to come and comfort us by convincing us of sin ! It is the way of tlie Comforter, and therefore it is a blessed thing. There is nothing more evangelical than faith and repent- ance ; mourning for sin in this way that I have spoken it is no legal thing, it is not a work of the law — the law takes no notice of mourning for sin — but it is a work of the Spirit of God, of the comfort- ing Spirit, to convince the world of sin. And there- fore, by the w'ay, whenas you come to hear such preaching of the word as gets into your bosoms and convinces you of sin, be not vexed and troubled at it, for now comes the Holy Ghost that is the Comforter. It is the first work of the Holy Ghost, that is the . Comforter of those souls that shall be saved, to con- vince the world of their sin ; and therefore embrace it, and bless God for it. Now comes the Holy Ghost, and comes to make way for comfort unto my soul. In Zech. xii. 10, 'I will pour out the spirit of grace and supplication;' — and what then? — 'and tliey shall look upon him Avhom they have pierced,' — with their sins, — 'and mourn and lament as one that laments for his only son.' It is a fruit of the spirit of grace and supplication that was promised to be poured forth in the times of the gospel. The first sermon that we hear of Christ preaching, it is, 'Ee- pent ; for the kingdom of heaven is at hand ; ' and he appoints his disciples to preach in that manner : ' Kepent ; for the kingdom of heaven is at hand.' Preaching mourning for sin is an evangelical preach- ing—a fruit of the spirit of grace that is promised in the times of the gospel. And where there is a con- gregation upon whom the Lord pours this spirit of grace, to look up to Christ whom they have pierced by sin, and to mourn over him, such a congregation is blessed, for the fruit of the gospel is mightily upon them. Thirdly, Surely they are in a blessed condition, for it appears that they come now to have a right judgment. Theii' judgment is enlightened to under- stand what is truly good and truly evil, and to have a right temper of spirit. Before, they went on in blindness, they knew not God, nor themselves, nor those things that concerned their eternal good ; but now tliey come to understand wherein good and evil doth consist. Before, their hearts were hardened, so that whatsoever was spoken to them did not take with their hearts ; but now their hearts are in a gracious softness, and so in a right temper, and therefore they are blessed. Fourthly, in the fourth place. This mourning for sin, it helps against all other mourning, it lielpa against other sorrows. Certainly while we are here Mat. V. i.] BURROUGHS ON THE BEATITUDES. 51 in this world there ■will be many sorrows ; we mnst sorrow for something. Now the sorrowing for sin will help against other sorrows ; those that are affected with the evil of their sins will not be much affected with any other evil, it will eat out the evil of other sorrows. Fifthly, further, It is a means to prevent eternal sorrows. Certainly God will have every soul to know what sin means at one time or other. There is no sinner upon the face of the earth but at some time or other must come to understand what sin means. You must have sorrow for sin, that is a certain rule ; as it is determined in heaven that all men must once die, so it is determined in heaven that all men must once sorrow. If they must repent they must needs sorrow ; now how much better is it to sorrow for sin while it may be pardoned, than to sorrow for sin when there can be no help, if so be that thou shalt pass thy days away in mirth and jollity here, and never come to feel the weight of sin upon thy spirit, thou art reserved to have eternal sorrows to be thy portion, and to have the load of thy sin to lie upon thee to all eternity. ' But blessed are they that mourn now,' that feel what the burden of their sin means ; for by feeling the burden of it now, they feel it in such a time wherein they may have hope of being delivered from that evil of sin to all eternity, and therefore certainly they are blessed. Surely blessed they are, for how many thousands of creatures, of men and women, that have lived securely, and have gone on all their lives in the hardness of their hearts, and never have been made sensible of their sin, yet upon their sick and death-beds, then they have cried out of their sin, and the Lord hath withch'awn himself from them. Now, 1 would appeal to such an one. Would you have thought it a blessed thing if you had had the weight of sin upon your souls before, in the time of your health and strength ? You shall hear them upon their sick and death-beds cry, Oh happy had it been for me that I had known the evil of sin before ! How happy had it been for me that those times that I spent in jollity, in mirth, in taverns, with such and such company, had I but spent those times in mourning for my sin ; had I been but alone, and only God and my soul together, and there lamenting for my sin, how happy had it been for me. I should now have had comfort and peace, now I am laid upon my sick-bed ; but I was led by sense, and by the flesh, and so sought to satisfy the lusts of the flesh ; and I must live merrily and bravely here for a while ; and now the weight of sin comes upon me. Now I feel it a load. The Lord be merciful to me ! Now comes into my mind all the sins of my merry meetings ; all my oaths and Sabbath-break- ings ; all my drunkenness and whoring ; all my lying ; all my neglect of God and his worship. It had been better for me that I had been a mourner before. Therefore, ' Blessed are they that mourn.' Sixthly, and then lastly. It is that that fits for the grace of God. There is none that taste the sweetness of the gi-ace of God in Christ more than those that are mourners for sin. Now one drop of mercy, how sweet is it ; now it is worth more than ten thousand thousand worlds ! Any one drop of tlie blood of Jesus Christ now applied to the soul, how sweet is it. Well, blessed is that disposition that shall make that blood of Christ to be sweet ! We preach Jesus Christ and the glorious mysteries of grace and salvation to you from time to time ; and how lightly are those precious truths regarded by many thousands. You can come and hear them and go away, and your hearts not at all taken with them. But now were you among those mourners you would prize the crumbs that fall from the table. A few of those truths that are disregarded now would be highly esteemed then, and more worth than thousand of thousands of worlds unto you. And therefore ' Blessed are those that mourn,' for they are in a disposition to set a high price upon Jesus Christ, upon the great work that Jesus Christ hath done in the world, and upon the great work of God the Father ; that is the chief work of his, and the great design that he hath had from all eternity to magnify himself in. Blessed are they that are in such a disposition to prize the glory of God in Jesus Christ. Seventhly, There is one more, and that is. They are blessed ; why '? because there are many promises that are made to those that mourn — this is one, and this is a comprehensive promise. I might mention you abundance of others, and we might spend all the remainder of the time in the very naming of the pro- mises that are made in Scripture to those that mourn. Let but the mourners read Ps. xxxiv. 18, and Isa. Ivii. 15, and it will be enough to speak comfort to those that mourn. They are in a blessed condition ! why blessed ? ' Because they shall be comforted ' — that is, First, They shall be discharged of all those sins for which they mourn ; yea, thou art dischjirged, and thou shalt one day come to know that thou art dis- charged of all those sins. Those sins that thy heart mourns for shall never be charged upon thy soul : thou art blessed in this thing, be assured of it. It may be yet the Holy Ghost hath not come upon thee to seal this to thy soul, but thou art one that the Holy Ghost will come upon, and will make it clear and sure to thy soul. Thy pardon is sealed in heaven already ; and it shall be sealed in thy own conscience. Though there be a man which is a malefactor and condemned to die, yet if I know that his pardon is sealed, I can look upon him as a blessed man. So, though thou thyself dost not yet understand this thy 52 BURROUGHS ON THE BEATITUDES. [Mat. v. 4. blessedness, yet those who do understand tlie word of God, and understand the mind of God as it is revealed in the word, such know that thou art a blessed man, and thou shalt know it one day. Secondly, Further, not only thou shalt be assured of thy discharge ; but, in the second place, this mourning of thine for thy sin will cause God to pity thee in any mourning for thy affliction, and the Lord will sweeten the afflictions of such unto them. The reason why our afflictions are so bitter unto us, it is because sin is not bitter enough ; but those that take their sin as a burden, they feel that the Lord will pity them in all their afflictions. Third!}', They shall be comforted in this, that thy very mourning for sin shall be blessed unto thee to help thee against that very sin that thou mournest for. That is certain — either a man's sin will make an end of his mourning, or a man's mourning will make an end of his sin, one of the two. If so be a man goes on in sin, he will leave off mourning, but if he doth not leave off mourning, he will leave off sinning ; for certainly mourning for sin hath a special efficacy in it, it helps against the sin that thou dost mourn for. This bitter aloes that now thou hast is a special means for the helping against those craAvling worms that are in thy soul. Fourthly, But afiove all, thou art blessed that mournest for sin, for thou shalt be one day wholly delivered from thy sin, when thou shalt never sin more against God ; and will not that be a blessed time, will not that comfort thee ? certainly, there is such a time. Now to open these particulars with scriptures, and to enlarge them, would ask a great deal of time, which I am not willing to do here, but shall go on in the opening of this sermon of Christ. Use. Now then by way of application for this. Hence, in the first place, the use might be very large, what shall become of those that rejoice in sin ? those that can be merry in sin ? those that can sin and laugh in their sin ? those that are frolic in their wickedness, that make their sin to be their May- game, and the chiefest delight that they have in the world ? There are many men that have no greater delight here in this world than the satisfying them- selves in their sinful ways and in their lusts. Oh, di-eadful, dreadful condition that thou art in, and dreadful is the wickedness of thy soul ! hast thou nothing else to make the joy of thy soul, but only that that strikes at the blessed God himself, only that that caused Jesus Christ to be heavy to the death, and to sweat dodders of blood, and to cry out, 'My God, my God, why hast thou forsaken me ? ' Is there nothing else to make thee merry ? Here is a black brand of a man that is reserved to eternal sorrow's, that shall in this world make his chief joy to be in sinning against the blessed and eternal God in the satisfying of his lusts, those lusts of thine jthat thou findest so much pleasure in now, they will be bitter one day : remember this in all thy jollity; and if thou dost go on in a way of jollity through thy sin, remember what is said against thee this day, let it come into thy mind upon thy sick- bed and death-bed, thy sin will be a burden. Cer- tainly this is a truth ; every man must know and feel sin to be a burden or^e day. I remember it was a speech once that I have heard of a very jovial man, that ((being in company, and his very life lay in joviality, drinking and playing; and iiaving some enlightenings in his conscience, on a sudden, in the midst 'of his company, he claps his hand on his breast, and saith, ' Well, one day I must know what a wounded conscience means.' And I fear many many have cause to say so. Well, one day this breast of mine must know what a wounded con- science means. Oh, take heed of rejoicing in sin ! Surely if Jesus Christ doth pronounce him blessed that mourns for sin, then that man, that woman, is cursed that can rejoice in sin. And then surely mourning for sin is not melancholy ; for one to mourn and be troubled for their sin is not to grow heavy and melancholy. It is the work of the Spirit of God that lays that weight of sin now upon the soul, because the Lord intends that this soul shall be blessed to all eternity. And do not think it a foolish thing for people to be troubled for their sin. I will give you but two instances : first, against melancholy ; and then, against folly. For melancholy : Who do we read had more sorrow for sin than David had ? Read his penitential psalms, Ps. xxxviii., li., and vi. What a grievous burden he found sin I and how he mourned for it ! And yet the text saith concerning David, ' That he was of a ruddy complexion, and of an active spirit.' And then, for folly. There is Ps. Ixxxviii. I do do not find'any psalm wherein we may see an example of a godly man more under sorrow and affliction than the penman of that psalm was — namely, Heman. Read but 1 Kings iv. 31, and you shall find that the Holy Ghost doth set out Heman as one of the wisest men upon earth ; and yet in Ps. Ixxxviii., which this Heman did pen, we find him a man under as much sorrow and aiBiction as any, and especially for sin : therefore it is not folly but blessedness ; it is a work of the Spirit of Christ. But the main thing is that that I have to speak to such as are mourners. And, First, To tell them what their comforts are, that are in Scripture, which we find in the word of God. And then, secondly, To give unto them some di- rections and rules how to seek for the applying of those comforts to their own souls. And then, thirdly. To shew whether our comforts that we have are right comforts or no. But for the Mat. V. 4.] BURROUGHS ON THE BEATITUDES. 53 first, not letting such mourners go away without some portion ; — Is there any here whose hearts are down and low before God in a mourning condition ? certainly there is comfort for thy soul, there is comfort many ways. First, Know for thy comfort thou hast to deal with a God of infinite grace and mercy, thou lookest upon God as a God full of wrath and justice ; but thou hast to deal with a God of infinite mercy, that de- lights in mercy, with a God whose mercy is his chief glory, and the greatest design that ever God had was to magnify his free grace, and therefore thou mayest be upheld in thy mourning for thy sin. If a child have a loving and merciful father and mother, and the child should get alone in a room and fall a wring- ing of its hands, mourning and lamenting, Oh that I could do more to please my father and mother, oh that I could do more to give them content, oh that I should do anything that should be a grief to my father and mother — this is that that goes to my heart. Suppose thou shouldest look through a key-hole and see thy child thus mourning and lamenting, and wringing of its hands for this, that there should be any grief to your hearts ; and you should know that they did it in truth ; that it were not a mere hypocritical thing, but in the very truth of the heart of the child there was this sorrow and mourning, would you, that have but any compassions in you — would you not have your hearts yearn towards this child ? Now from whence is it that you have any yearning in your hearts towards it ? Is it not from a drop of that compassion that the Lord, who is an infinite ocean of mercy, hath let out unto you? Take all the compassions of all the parents that ever were in the world, and they are unto God but as a drop to the infinite ocean ; and therefore the Lord looks upon the bewaihng of thy sin, and that thou canst do no more to please him, but dost that which is a grief to him, he looks upon thee in thy mourning, and he holds his bottle, and every tear in thy mourning thus for sin drops into the bottle of God. Secondly, Know thou hast to deal with God in a covenant of grace, Hadst thou to deal with God, as he is Creator now, and thou a creature, in the way of the covenant of works, thou wert undone, and all thy mourning would be to little purpose ; if thou shouldst howl out all thy days for thy sin, God would never regard it. Thou mightest mourn to eternity, and yet be tormented to eternity, but thou hast to deal with God in the way of the covenant of grace that he hath made with poor sinners in Jesus Christ, and their mourning for sin is accepted. If thou goest into the presence of God with the guilt of thy sin upon thee, considering how holy and righteous the Lord is, little comfort there can be to thee; but now when thou goest to God in the mediation of his Son, and in the way of the covenant of grace, didst thou but understand what the covenant of grace means, that the Lord now hath set apart some people, not to deal with them as in themselves, but hath sent his Son to come and make satisfaction, and all the ways of God towards them shall be through his Son, and all their ways towards God shall be accepted through his Son ; this would be a great help and comfort to them. Upon the fall of Adam our condition was such as God might have for ever rejected us, so as not to have had any regard to any mourning for sin ; but it is through the purchase of the blood of Christ that mourning for sin is regarded by God. Thou hast not to deal with God as thou art in thyself, but as through his Son, who hath tendered up to the Father his sorrows for thy soul. Thirdly, Know that Jesus Christ hath made a sufficient atonement for sin ; that is, the Lord Jesus Christ hath made up all the wrongs that ever sin hath done to God. The Lord hath not suffered more prejudice by thy sin than he hath had honour through^the sufferings of Christ for sin ; thy sin hath been very vile, and hath wronged God exceeding much, but the Lord Jesus hath satisfied for all that wrong. Now when there is such a way of atone- ment, that when I go to God for the pardon of my sin, and for help against it, that I know that God shall never have any wrong through my sin, but what is made up through the blood of his Son ; if I had to deal with God in himself only, then I might think that the Lord would one day or other be avenged on mo though he doth forbear me for the present ; but now when I come to understand what the atonement doth mean that Jesus Christ hath made, what the price is that Jesus Christ hath paid, I now come to see a way wherein all the wrong that ever my sm hath done to God to be made up — now this cannot but raise up the heart very much. 54 BURROUGHS ON THE BEATITUDES. [Mat. V. 4 SERMON IX. OR, THE COMFORTS OF MOURNERS FOR SIN. 'Blessed are they that mourn: for thitj shall be comforted.' — Mat. v. 4. To proceed ; fourthly, Know it is the very way of God in bringing sinners to eternal life, to bring them in a way of mourning for sin. The bringing from the captivity of Babylon was as a type of God's bringing sinners from the captivity of sin ; ' With supplica- tions and weeping will I lead them,' saith God. It is the way that God uses to bring sinners to himself, the way to Jerusalem which signifies the vision of peace, it is Bethany the house of sorrows; Christ went that way when he went to Jerusalem ; and certainly the way that God hath brought all his servants in all ages to true comfort it hath been by sorrow ; the way to the valley of Beracho, of blessing, is by the way of Bacah, the valley of tears. In these wanton times there are some that think they have gotten a new way to comfort ; much good may do them with their new way for comfort. Some think that there is a speedier way to comfort than that which Christ hath set here in the word ; he professed that those are the blessed ones that are the mourners. They shall have comfort, and if thou thinkest that that is but a legal thing, even that that Christ preached in this sermon of his, if thou thinkest him a legal preacher for preaching that the way of comfort is by mourning, thou mayest enjoy thy thoughts ; and if thou durst venture that comfort which thou hast otherways, go on with thy boldness ; but Christ he propounds this way, and saith. Those that are mourners, they are they that I take care to comfort, Christ is anointed to preach glad tidings to the mourners. Fifthly, Know this for thy comfort, that it is the work of the Spirit, that is sent into the world to be the Comforter, to convince of sin, John xvi. 8. You find that Christ promising the Comforter to come, what shall the Comforter do ? The first thing that the Comforter shall do shall be to convince of sin, to convince souls of their sinful estate, what their state is out of Jesus Christ, what their wretched estate is, the Spirit, even the comforting Spirit, shall convince, saith the text. Now one would rather have thought, according to the ways of men, that it had rather been the spirit of the law, a legal spirit to convince of sin ; but it is the Spirit that is the comforting Spirit that doth convince of sin, and therefore if so be thou hast not this conviction of sin, whatever thou mayest speak of the comforts of^ the Holy Ghost, certainly there is a mistake in thee, for the Holy Ghost when he comes to comfort, he comes that way into the heart, first, to convince of sin ; therefore thou who hast thy spirit convinced of sin, of that unbelief that is in thy heart, and convinced powerfully so as to be affected, for that is the convincing of the Holy Ghost to set home things so as to affect the heart with it, let this be a comfort to thee. Lord I through thy mercy, I am not only in the way that thou leadest on those that thou hast a purpose to save, but I have a work of the Comforter ; I hope he is come to my soul, he hath convinced me of my sin, and I find my heart affected for my sin in sorrow in another way than formerly I have done. Sixthly, Another way of comfort to the mourners for sin is this, that the Lord prizeth this thy mourn- ing. Thou thinkest thou canst do but little for God, thou hast a wretched sinful soul, and thou art weak and unable to do much, but canst thou mourn ; know that mourning, being such mourning as hath been opened, it is a sacrifice unto God as acceptable as any sacrifice thou canst tender up unto him, so in Ps. U., ' The sacrifices of God are a broken heart : a broken and a contrite spirit, God, thou wilt not despise.' They are instead of all sacrifices, therefore when thou hast no sacrifice to tender up to God, yet hast thou not a broken spirit for thy sin ? God highly esteems of that, yea, let me tell thee this, there is nothing that God esteems more than the tears of a broken heart, than that that comes from a broken spirit ; and that is a blessing, for godly sorrow comes from faith as well as from sense of sin'; — I say nothing next to the blood of Jesus Christ, that is in higher esteem by God than this, and therefore thou mayest have com- fort for the present. Seventhly, Know that however the difference of sin is a great matter in our eyes, and it should be so, we should labour to look upon our sin in the great- Mat. V. 4.] BURROUGHS ON THE BEATITUDES. 55 ness of it, witli all its aggravations, yet when it comes into the hand of Jesus Christ to satisfy for, great and small sins make no such difference with him in the work of his mediation. If you spill water in a house out of a pail it makes a great show, but there is no great difference seen if you pour it into the Thames ; so though in our consciences the difference of sin is much, yet when it comes to the infinite sea of the mediation and satisfaction of Jesus Christ, and the grace that is there, the ditference is not so much. Oh that only such as are mourners for sin might hear this, except that the hearing of it might be a means to break the hearts of others 1 Eighthly, Further, know this for thy comfort, that so long as receiving comfort from the word makes thee sensible of thine unworthiness, that sense of thine unworthiness should not hinder thee from taking comfort. This is a certain rule, when the taking comfort makes me more sensible of mine un- worthiness, then the sense of mine unworthiness should not hinder me from taking comfort. For this is the great matter that troubles those that are mourners — they are afraid that they should presume in taking comfort; but take this rule, If the taking comfort makes thee more sensible of thine unworthi- ness, that sense of thine unworthiness should not hinder thee from taking hold of comfort. And that might be the first rule of direction, as well as a rule of encouragement, to those that mourn for sin. But yet further, There are divers rules to help those that are mourners how to order their spirits in seeking comfort. And the first rule is. Labour for a quiet, patient heart, for sorrow is tedious to flesh and blood ; but now the sorrow that is for sin hath a mixture of the grace of God with it. And therefore if mourning for sin comes to make the heart to be impatient, to fret and vex, it is not right. But mourning for sin it hath a sweetness in it, and therefore it should make thee patient under God's hand, waiting for the time when God will speak comfort to thy soul. Lord, here I lie, and am sensible of so great an evil that is upon me, that I know all the creatures in heaven and earth cannot comfort me in this condition wherein I am ; and therefore I am waiting for the good day, for the time of love, when thou shalt speak peace to my soul. And here I resolve to be waiting upon thee in the use of all means as I am able, till my last breath, whatever becomes of me. Let that be a rule for direction how to order thy heart when thou art in a mourning condition. And then a second rule is this. Do not only lie por- ing upon the dungeon that thou art in, as it were ; but while thou art mourning for sin, though yet thou hast not assurance that thy sins be forgiven thee, yet look up to the promise. It may be thou thinkest it doth not belong to thee, but let thine eye be upon it. Look up to the brazen serpent if sin hath stung thee, as those that were stung in the wilderness looked up to the brazen serpent : present the covenant of grace to thy soul. As the presenting of the law hath a power to terrify the heart, so the presenting of the gospel it hath a power to draw the heart to it. There is a quickening in the grace of the gospel when it is beheld. It is not as a mere object for the eye or un- derstanding, but there is a virtue in it. It comes into the heart, to work upon the heart ; many that are mourners they sufter their hearts to sink down, only to consider of the blackness of their souls, but look not up to the graciousness of the promise. We have a most excellent scripture for that in Ps. Ixxxvi. 4, 6, ' Eejoice the soul of thy servant,' saith David. It seems David was in a mournful state ; now mark what he saith, ' Eejoice the soul of thy servant : for unto thee, O Lord, do I lift up my soul ; ' that is the way for joy. Thou prayest unto the Lord, Oh that thou wouldst rejoice my soul ; and yet thou lettest thy soul fall grovelling upon the ground. ' But re- joice the soul of thy servant : for, Lord, to thee do I lift up my soul.' This scriptur&is of exceeding use to mourners, for there is nothing that mourners for sin are more faulty in than when they desire joy to their hearts, yet they sufter their hearts to lie grovel- ling below ; they do not stir up themselves, and strive to lift up their souls. ' For unto thee do I lift up my soul,' saith David. And in verse 5, ' For thou. Lord, art good, and ready to forgive, and plenteous in mercy to all them that call upon thee.' The Lord is ready, if thou canst but lift up thy soul and be ready. Therefore take heed that the anguish and trouble of thy soul doth not hinder thee from looking upon the promise, from listening unto the promise that is made unto thee. We find in Exod. vi. 9, that when Moses spake to the children of Israel, the text saith, ' They hearken not to Moses.' W''hy, what did Moses come for ? He came to bring a mes- sage to them for their comfort, but they hearkened not to him. Why, ' For anguish of spirit, and for cruel bondage.' The anguish of their spirits and the cruel bondage was such as made them not to hearken to Moses. Take heed that this be not thy condition, thou that art a mourner for sin, that when the time shall come that I should ajjply the promise unto thee, that for anguish of spirit and for cruel bondage thou dost not hearken to what I said to thee. It is not good for a man that is going over a narrow bridge, and under which there is a gTeat stream and a deep river, for him, especially being weak in his head, to be looking upon the river and considering of the depth of it, and what a gulf it is that he should be swallowed up unto if he should fall ; this very look- ing were enough to make him fall. But let him 56 BURROUGHS ON THE BEATITUDES. [Mat. v. 4 look right on to the shore, and go as carefully as he can, and when he is got upon the shore, then he may look back safely, and bless God for his de- Uverance. So it should he with the heart that is afflicted for sin. Thou art mourning, and lookest iipon it as a dreadful gulf that thou art ready to be swallowed up of; thou art poring upon that now that may endanger thee to be swallowed up of it. But the truth is, when thou art upon this brink, (for the work of repentance it is a kind of brink,) thou art to look on to the promise, to the grace of God in the gospel that is tendered unto thee ; and when thou art got upon shore, and art enabled to apply the promise of grace, then thou mayest look back to that dreadful gulf which thou wast ready to be swallowed up of, and then bless God for it. And then a third rule in seeking after comfort is this, Be not more solicitous about getting comfort to thyself than about the glory of God ; even when thou art mourning for sin, labour to get thy heart to this frame, to be as sohcitous and careful about the glory of God as about comfort to thyself. We find this by experience, that many which are afflicted much for their sin they are altogether for comfort. Oh that one would s^jeak comfort to them ; and no word is acceptable unto them except it bring comfort, and that immediately, to them. But now, in the meantime, they are little sensible of the dishonour that God hath had, .or how God should have honour. Whereas the heart that is rightly wrought upon, when it apprehends the evil of sin, it is as well taken up thus : Oh the dishonour that my sin hath brought to God, and how can that dishonour be made up ! Oh, if I should Uve any further to the dishonour of this blessed God, what should become of me ! how much better had it been I had never been born, than to live to the dishonour of that God that now I see to be so blessed in himself, and so infinitely worthy of all honour from his creatures. Ay, this is good, when the honour of God takes up thy heart, and thou art solicitous about that; and because thou canst not make up that breach, therefore thou listenest after that that thou hearest of in the gospel of Christ. And yet thou art further careful of this, that whatsoever rule may be propounded to make against thy sin, or to further thee in any way of obedience to God, thy heart doth as greedily embrace those rules as those rules that make more immediately for thy comfort. I would express myself in this similitude, that you may more fully understand what I mean : Many who have weak stomachs, and their nature almost spent, they would fain have some spirits to refresh them, and they are altogether for hot waters; they find themselves cold, and want strength, and they think to take such cordials, and to take hot waters, because they have more spirits and heat in them, and are more suitable to their condition ; whereas the truth is, hot waters do but burn them up and spoil them, and makes them still weaker and weaker, and doth but consume that natural heat that they have. Whereas a wise physician when he comes and asks them what such a one took ; why, every day he drunk such hot waters. Why, saith he, he hath spoiled him- self ; he should rather have purged out the ill-humours in the body, then take broth and other things ; and though they be not so hot, yet by degrees they will strengthen nature, and then begin to nourish, and so there will be good blood, and from good blood there will be good spirits raised, and they are the best spirits. When one drinks hot waters they may be in a flame and heat for a while; ay, but that will not hold. But if one can come to have heat from good blood, that will hold, and so the man lives and comes to be strong. Thus it is for all the world in Christians ; there are some that are very sensible of their sin, and they would have all comfort — they would have that which is altogether spirits preached to them, nothing else but the very name of Christ, and free grace to them ; well, it may be that may heat thee a little while, but the truth is, this heat vanisheth and comes to nothing. Whereas the other, if he be a wise physician for the soul, he will apply that word that may purge out the evil from their hearts ; that word that carries the life of sanctification, and walking v/ith God in the ways of holiness, that should put them upon those things. Together with the free grace of the gospel, he will present Christ as a king to rule in the heart, as well as a priest to offer sacrifice; and this will breed good blood. Therefore be solicitous about the glory of God — how thou shouldst live to his praise^ as how thou shouldst come to get comfort to thyself; for otherwise the greedy seeking of comfort to thyself may come to be thy undoing. Fourthly, And then further thou must seek for comfort in order unto grace, rather than grace in order unto comfort. You shall have those that vanish and come to nothing in their seeking for grace ; they only seek for grace that .they may have comfort, and have no loye to grace any otherways but because it may bring them comfort and ease to their consciences. But now a godly soul it rather seeks for comfort for the furtherance of grace, than grace for the further- ance of comfort. Why, why wouldst thou have com- fort ? Why, by that means I hope my heart will be more enlarged for God ; and the more peace I give to my soul, the greater furtherance will this be to the grace that is in my soul, and therefore would I have comfort. But a hypocrite he would have grace because he can have, no comfort without it ; but the other would have comfort because else grace would not so much thrive in him. Fifthly, And then the last rule that I would give Mat. V. 4.] BURROUGHS ON THE BEATITUDES. 57 to mourners is this — If thou canst not be able to exercise a faith of assurance, try what tliou canst do to exercise a faith of adherence ; and that thou mayest do at any time, that every one hath hberty to do. You will say it is only believers can do this ; but thou dost not know whether there be some seed of faith that is begotten in thy heart already, yea or no ; and therefore let thy contUtion be the saddest that pos- sibly can be conceived. Thou sayest that thou hast been such and such a wretched sinner ; well, we will grant it. Yet I say this very instant, when thou lookest upon thyself as such a vile sinner, there is nothing to the contrary but that there may be a putting forth of the faith of adherence — that is, the casting of thy soul upon the free grace and the full grace of God in Christ, and cleaving to it. You will say, But I may presume ; have I any right to it ? I say this. There is never any soul had any other right to the promise of grace but by casting itself upon it ; that gave it right. Now it may be thou hast not the faith of assurance — that is, to conclude thus : Well, Christ is mine, and because I know he is so, therefore I will trust and believe in him. But thou mayest do thus : I see the promise that is tendered to \Yretched, sinful creatures, and therefore, though I do not know that he is mine, yet I will venture luy soul and eternal estate upon it ; I will lie here and roll ray soul upon this free grace of God in Christ for pardon, and like- wise for sanctification and salvation, and for all good. This is the way of getting comfort, I say, to endea- vour what you may to put forth an act of the faith of adherence in cleaving, though thou canst not put forth an act of assurance. Thus I have endeavoured to speak to those that are. mourners to comfort them; for Christ saith, ' They shall have comfort.' If I could but now bring the promise that Christ hath made here to any one soul, though it may fall out so that some may be hardened and abuse what is said, yet it will be enough, and Christ will accept of it. If the comfort promised may be brought by this ser- mon home to any one soul, Christ saith, ' Thou shalt be comforted;' but how shall this be effected but by the word, and therefore thou dost well to come and attend upon the word. It may be thou hast come oftentimes to hear the word. Ay, but it hath not com- forted thy soul ; there hath not been a union between the word and thy soul, and so thou hast gone away comfortless. Well, yet come again ; do not say that it is in vain for me to attend the word, for I have heard, I am sure, as precious truths deHvered as ever can be heard by any, and I liave not found them to comfort me. Well, though they have not at that time, there hath not been a close between thy heart and those truths ; yet still come again and again, and at length there will be a close between the word and thy soul ; and that may be darted into thy soul by the Spirit of God in one sentence that thou hadst not before in all thy life. Oh, sailh one, I find my heart troubled for sin, and mourning for sin ; I would have comfort, and God knows I read the word, and there I find precious and excellent truths ; ay, but they do not get to my heart. Well, I come to hear the word, and I find that I get nothing thereby ; ay, but I will come again, and wait at the pool to see when the angel will come and stir in my heart. Well, now though it come not yet, yet at length thou shalt be able to say, as Mr Glover, that spake to his friend Austen, though he could have no comfort for a long time, yet at length when he came in sight of the stake he cries to his friend, ' he is come, he is come.' So in the use of means wait while the word shall come and close with thy heart, that thou mayest have comfort. Well, I cannot say but that God hath comforted my soul in my mourning condition. Oh that I did but know whether it were the comfort of Jesus Christ, yea or no ! Well, I will give you two or three notes to know whether it be the comfort of Jesus Christ or no. In the first place. If thy joy and comfort be the joy of the Lord, why then it is thy strength : so Nehemiah, chap. viii. 10, saith to the people. You find joy brings strength, comfort brings strength to your souls. As thus, canst thou say. Well, through God's mercy, though I were weak heretofore, and could not overcome such and such corruptions, since God hath spoken peace to my soul I have found more strength to come into my heart to overcome my cor- ruptions than ever I did before. Why, is this thy comfort ? doth it work thus ? Peace to thee, it is from God ; that that carries unto God it comes from him, it is* a delusion or a fancy. Hypocrites are discovered in this as much as in anything ; though when they are in terrors, then they will take heed of sin, and set upon duty ; but when they have peace, then they grow more loose. But it is otherwise in such whose hearts are sincere with God. Secondly, That that is the true comfort of Chris- tians, is fed by that that at first wrought it. Look, what begets a thing doth nourish it, so the philoso- phers say; it is so in nature, and it is so in the heart of man. Look, what nourishes thy comfort, that did beget thy comfort ; and what begets it, that will nourish it, and nothing else. Now then, if thy com- fort be truly spiritual, be from the Spirit of Jesus Christ in thy heart, then there is nothing that will nourish thy comfort more than Jesus Christ in thy heart; and it makes thee therefore long after more communion with Jesus Clirist. Hypocrites have comfort; but what doth nourish andmaintain their comfort ? ■ Outward things that they enjoy, the esteem of the world, their gifts and parts and en- * Qu. ' otherwise it is' ?— Ed. 68 BURROUGHS ON THE BEATITUDES. [Mat. v. 4. largements maintain their comfort. But now the comforts of the saints are such as are maintained by higher principles. As you know, the Scripture com- pares joy to light ; now we know in nature there is a light that is maintained and fed by mean things, as the light of a candle. But then there is the light of the sun. Now that light is of another nature; that is not fed by such low and base things as the light of candles are. Now in Scripture the joy of the wiclced is compared to the light of a candle ; but the joy of the saints is compared to the light of tlie sun : Prov. iv. 18, 'The righteous is as the sun, that shineth more and more unto the perfect day.' Now if thou findest this, that tlie light that thou hast in thy soul is main- tained from principles that are above, from the Sun of righteousness shining into thy heart, surely it is a right comfort. And then thirdly. If thy comfort be such as doth rule all other comforts in thy heart — I mean the comfort in hope of the pardon of thy sin. The com- forts of a hypocrite are such, that though they are much affected with joy, yet it is not able to overrule the natural comfort they have, neither can it eat out the corrupt joy that was in their souls. But now the joy of the saints, I say it is such as overrules natural joy, and eats out corrupt and sinful joy. As the light of the sun, you know, it will put out the light of the kitchen fire, and darken the light of the candle, so the light and heat of true comfort in the soul will eat out that carnal joy that was before : saith Austin, How sweet is it to want such sweetnesses. There was a time that I thought I could not tell how in the world to be without the sweetness of such and such lusts. But now, oh how sweet is it to be with- out them! So many of you must live jollily; ay, but the joy that you have, what is it but joy in base and low things ? it is nothing but corrupt joy which you have. But now, if you had the comforts of the Holy Ghost, it would eat out that joy, so that there would be no place for such corrupt joy as now your hearts take such content in : and thus much for the speaking to those that are mourners. We have yet a word or two to speak, First, To those that have rot yet been such mourners, and then to speak to the saints to put them on to mourn yet further, seeing Christ jsro- mises such comfort. For those who are shy of mourning. There are a generation of men that are so shy of mourning, they think it will bring them to despair if they should give but any way in their mourning for their sin ; and therefore, though sometimes they think their hearts begin to be touched by the word, they labour with all their might to put off that word, and they will come no more to hear if they meet with a word thatcouics to their consciences and cuts to the quick. They will come no more ; they cannot sleep so quietly that niglit as they did formerly ; they look upon mourning for their sin with such a shy eye, as if it were the most wickedest thing in the world. Oh, poor deluded soul, thou art infinitely mistaken ! Ee- member this text, and know that by this text thou mayest — if thou well acknowledge this to be the book of God, and these to be the words of Christ — know that thou art mistaken. Christ saith that they are blessed — ' Blessed are those that mourn ; ' if thou wouldst come to be a blessed man, entertain even a spirit of mourning. Doth the Spirit of God begin to come to thy soul through the word 1 be willing to open thy heart to him, and entertain it, and make much of that word. Eemember that text — I speak of it but by way of allusion — in Dan. vii. 28, saith Daniel there, ' My cogitations much troubled me, and my countenance changed in me : but I kept the matter in my heart.' It is a very observable place; Daniel had something revealed by God unto him. It is true, the case is dififerent, Daniel's and yours ; but there was a message of God revealed unto him, and the text saith, ' That the thoughts of his heart did trouble him, and his countenance was even changed.' Well, would he cast it off now? No; but I kept the matter in my heart for all that. I verily believe that some of you coming to hear the word, there is sometime darted into your spirits that doth trouble your thoughts when you lie upon your beds and awake in the night season ; there is something that troubles your hearts, and you will go into company to put it off. Oh no, but you should keep it rather. How dost thou know but that now the Lord is in a way to make thee blessed ? Thou didst go on before in a way that tended to wrath and misery, in a cursed way. Now the Lord Christ is coming to thee to make thee blessed, for aught thou knowest, and thou hast an opportunity for blessedness that, perhaps, if thou shalt reject, thou shalt never have again. Thou wilt now put off the word that doth now begin to work with thee. It may be, if thou shouklst, the Lord may say. Let the word never strike thy heart more, let the Spirit never accompany this word more ; and then upon thy sickbed, when thou wouldst have comfort, this scripture may be brought against thee, ' Blessed are they that mourn, for they shall be com- forted;' and thou hadst a wretched heart, that didst reject the ways of the Spirit, that would have made thee mourn. Oh, as e^'er any of you would have comfort upon your sickbeds and deathbeds, be willing to mourn, and follow on the work of the Holy Ghost, when it doth begin to stir your hearts in a mourn- ing way for your sin ! and be not put off by any con- ceit whatsoever ; though some perhaps have taught a new way to make people wholly abandon moiu'iiing, yet know that it is the old way which the saints of God Mat. V. 4.] BURROUGHS ON THE BEATITUDES. 59 have gone on heretofore in ; and therefore embrace this, and to the end that thou mayest embrace it, take these few directions. In the first place, It is a good way for men that find their hearts begin to be troubled for their sin, for them to get alone, to get out of the way from other company, and to retire themselves. At any time when thou findest thy heart begin to be troubled, retire thyself, get alone, be musing of thy sin, and lay the rule to thy heart all alone between God and thy soul. It is a very excellent observation that we may have from that of Peter when he had committed that great sin, and Christ did look upon him ; you know the text saith, ' He went out and wept bitterly.' But I find, in one of the Gospels, it is said more than 'he went out ; ' — though that would serve our turn, that he would not stay among the company, but when he vi'ould fall a-mourning he gets alone — but I find in Mark's Gospel, chap. xiv. 72, it is said, ' And when he thought thereon, he wept.' Now the word that is translated ' He thought thereon,' sct/Skaws, those that understand the original know it is a word that signifies any kind of violence that a man uses upon himself, and so by some translated, ' The casting out himself — a using a violence upon himself in casting himself out from the company ; he had enough of them. Oh do thou so when thou feelest the Spirit of God begin to stir and work in thy heart ! even cast out thyself, as it were, from company, and labour to work upon thy thoughts those things that may affect thy heart further. Secondly, Present God to thy soul to the uttermost that thou art able. Consider that thou hast to deal with an infinite God in all thy ways ; present God and Christ to thy soul. You will say, I dare not. Ay, but be not afraid of tliis ; you must one day see the Lord in his glory, and therefore present the Lord to thy soul now in his glory. Thirdly, And then do not satisfy your hearts in any duty till you find your hearts beginning to break ; do thou call thyself to account, I am now praying to God, and I can pray, ' Forgive us our trespasses as we forgive them.' But now do I find my heart mourn- ing for them, I speak of my sins, do I acknowledge them in the bitterness and trouble of my soul ? Oh, this were an excellent frame, not to leave off till thou findest thy heart somewhat to stir. Ay, but you Avill say. Oh, but I cannot get my heart to ■ stir ; God knows I would give a great deal if every time I went into the presence of God I could get my heart to lament and mourn for my sin ; oh, but I cannot. It is well that thou sayest that thou wouldst do it, whereas you have some that think if once they be believers, why, then, should they mourn ? Now for the convincing of this vain opinion, know but thus much, that the truth is, there is rather more mourn- ing that is required and used to be preached by the saints after the assurance of the pardon of sin than before it. I say more, and I will give you that notable example of David. You find that when David had sinned, and the prophet came to convince him of his sin, David said he had sinned ; the prophet, in the name of God, saith to him, ' The Lord hath done away thy sin.' But now a long time after, when David made the 51st Psalm, you shall find he fell a- mourning afresh; and yet his sin was forgiven before, and he knew it was forgiven, and yet do but observe the 5Ist Psalm, what the title is that David gives to the psalm, ' To the chief musician, a psalm of David, when Nathan the prophet came unto him after he had gone in to Bathsheba.' So that Nathan had come to him before he makes this psalm, and Nathan, when he came to him, he told him his sin was for- given, and yet he makes this psalm, and laments his sin in bitterness, and cries to God to restore the joy of his salvation, that the bones that he had broken might rejoice. His very bones were broken, notwith- standing he had that message from God that his sin was forgiven. If the Lord should send a messenger from heaven to tell any one of you, man, woman, all the sins that ever thou hast committed in all thy hfe are freely forgiven, what wouldst thou do now ? Truly thou hast much cause upon this, this evening to get into thy closet and to lament thy sin, and this night, if it were possible, to water thy couch with thy tears — as David saith, he made it swim ; tlierefore the assurance of the pardon of our sin is no hindrance to mourning for sin, only it makes our mourning more sweet and evangelical than it was before. And therefore for thy help, that thou mayest get thy heart thus to mourn, look up for the spirit of mourning : Zech. xii. 10, ' I will pour the spirit of grace and sup- plication, and they shall look upon me whom they have pierced; and they shall mourn for him as one mourneth for his only son, and shall be in bitterness for him, as one is in bitterness for his first-born.' Mark, God hath not only promised comfort to the mourners, but he hath promised mourning to the sinners too. Why, thou art not excluded, the promise is infinite : ' I vyill pour out the spirit of grace and supplication, and they shall mourn.' Why, Lord God, I have a hard heart, yet if thou wilt pour that Spirit of thine upon me, I shall mourn ; therefore look up to God and plead the promise. And then that other promise, ' I will take away the heart of stone, and give them a heart of flesh ; ' why. Lord, this promise of thine is not to such and such upon such and such conditions, but a free and absolute promise. And then it is a good way to converse with mourners, to go into the company of such as are broken-hearted Christians. It will make a man 60 BUEROUGHS ON THE BEATITUDES. [Mat. v. 4. think thus : Why, Lord God, such a one that walks so moft'ensively, so graciously, yet what a broken heart hath such a one. I have a wretched heart, and yet I cannot find my heart break ; thus the very society of poor broken hearts will be a mighty help to thee. And then, fourthly. If you cannot mourn, then mourn that you cannot mourn. Oh this will be acceptable unto God. You will say, I cannot have command over my heart to mourn for sin as I desire. Ay, but canst not thou go to God and make thy moan, and complain of this as the greatest evil that is upon thee : Lord, I account this dull, hard heart of mine as a most fearful evil upon me ? And then, fifthly. Do not give way to yourselves to take any joy or comfort in anything in this world till you get your hearts broken for your sin. Will not my heart yieUl in way of mourning for sin, it shall not rejoice then ; I will not let it out to any vain mirth and joy until I can get it to break, and although heretofore I took content in such and such company, and in the use of the creature. It is true, it is lawful for a man to take comfort, but is it con- venient for such a man as I that can never mourn for my sin ? Nay, I will charge this upon my heart, first to labour to be affected for sin, and to mourn for sin, and then I hope I shall take more comfort both in God and his creatures than heretofore. And then, Lastly, Oh take heed of sinning after mourning, thou that wouldst have such a mourning heart as is here spoken of in this my text for thy sin. Take heed that if ever God begins to break thy heart and help thee to mourn, that thou do not sin wilfully after mourning. If God begins to wound thy heart for tliy sin, above all times thou hadst need now to be watchful and careful over thyself. Oh let me lay a deep charge upon thy soul to look to itself, that now being troubled for such and such a sin, thou do not after this give way and liberty to thy soul to commit the same sin again. SERMON X. OR, AN EXHORTATION TO MOURNERS FOR SIN. ' Blessed are they that mourn: for they shall he comforted,' — Mat. v. 4. I HAVE hut a word or two for exhortation further about this argument of mourning for sin. It is an exhortation even to those that have mourned for sin, to mourn still, to make it a con- tinued work. I told you that the assurance of the pardon of sin is no hindrance to mourning for it, but should rather be a furtherance, as it was in David ; and therefore you who are the people of God, God expects that you should mourn for sin, for you know how sin is against the holiness of God, the blessed will of God, more than others do ; you know what price was paid for the purchase of the pardon of it more than others do, and therefore do you mourn. Your sins they grieve the Spirit of God more than others' do. The sins of other men may provoke God's Spirit, but yours grieve God's Spirit, Eph. iv. 30 ; your sins do more hurt than others' do, therefore do you mourn. You know what the great mischief is that sin doth iu the world, Rom. viii. 21, 22 ; sin makes the whole cre^ition to groan under the burden of it, and shall not you be sensible of so much evil of sin as remains in your hearts ? You know that sin is a greater evil than all afflictions whatsoever, and there- fore do you mourn ; go under the burden of sin with a heavy heart as long as you live. It is not long that God hath to glorify himself in your sorrow, it will not be long but you shall be delivered from your sin ; but so long as you have this body of sin about you, God expects mourning from you. God expects from you not only to mourn for your own sin, but to mourn for the sins of others, ' and blessed are they that do so, they shall be comforted.' First, We are to mourn for the sins of others. We have very remarkable scripture for this, Ezra ix. 3. Oh the lamentable condition that Ezra was in for the sins of his people ! he doth rend his garments, and sits down astonished for their sins. And David in Ps. cxix. 63, ' Horror takes hold upon me,' saith David. What! wasthcreanygreat judgment near him? No ; ' Horror hath taken hold upon me because of the Mat. V. 4.] BURROUGHS OM THE BEATITUDES. 61 wicked thcat forsake thy law.' When he behekl the \Yickedness of men, his heart Was struck with horror, because they forsoolc God's law; and ver. 136, ' Rivers of water run down mine eyes, because they keep not thy law;' and ver. 158, ' I beheld the transgressors, and was grieved ; because they kept not thy word.' David's spirit was in a very blessed frame when lie penned this psalm, and see how he is atl'ected with the sins of others ; and in that famous place, the 9th of Ezekiel, there you find how God marks those that mourn for the sius of the places where they live. And if we look into the New Testament, there is nothing more full ; the example of Paul, 2 Cor. xii., ' When I come God shall humble me, and I shall bewail those that have sinned ;' and that place is famous, 2 Pet. ii. 7 — it is said of righteous Lot that his soul was vexed ; and then in ver. 8, it is said, ' He vexed his righteous soul from day to day with their unlawful deeds.' The word in the Greek is different from what it is in your books ; m the 7th verse is a word, -/.(ira- Tototj/j.itov, that signifies opjiressed; as much as op- pressed the soul ; it was a burden to his soul, as an oppression is a burden to a man ; he accounted him- self wronged by the sins of others, and he went under it as a great oppressing burden. That is the mean- ing of the word. I find the same word in Acts vii. 24, where it is spoken of ]\Ioses that helped the man that was oppressed. The word that is there, him that was oppressed, is xararroiov/iieui ; it is the same that is here, for Lot's soul was vexed. And I find sometimes the word signifies to be weakened by sick- ness in other authors; so it is said of Lot, righteous Lot, the wickedness that he saw in others did so trouble his righteous soul, as it was as grievous to him as a sickness is to you. That is the meaning of the first word in ver. 7. Then the second word that is in ver. 8, there it is vexed again ; but the word is in the original, f/Saurai'/^si', he did cruciate. It is a word that is used to signify the tormenting of a man upon a rack, as if the Holy Ghost should say the wicked- ness of those he lived among did put that gracious soul of his upon the rack. He was as a man upon the rack, with the sins of those among whom he lived ; and you that are wicked and ungodly, you must not think that you shall only suffer for your own sins, you shall suffer for the grief that you put the godly to. You must not think that your sins concern not them at all ; oh yes. You do wrong them by the sins you commit. Why, if you should see a man strike your father in the street, and you should come to him and ask him why he did it ; and he should answer. What is that to you ? I did not strike you. But you strike my father. So when you sin you strike their Father, you dishonour their God, and this is a crucia- ting unto them. The reasons therefore why we must mourn for the sins of others as well as our own, that is the first, because the blessed God is so much dishonoured. Oh how must it needs go to the heart of a godly man to see that God, whom his soul loves — that God who is so infinitely blessed and glorious, so infinitely worthy of all honour from all creatures, to be so dishonoured by base, wretched worms ! There is a report of Crcesus' son, that was dumb all his days, until he saw a soldier striking at his father to kill him, and then the afl'ection that he bore to his father did break the bars of his speech, and he cries out. Why do you kill Croesus ? So when we see God, that blessed God, so dishonoured, whom our souls do so love, it must of necessity piiBrce our hearts. And then, secondly, Our love to others should cause grief. Why? when we see others sin against God, we see them do mischief to themselves. Doth it not grieve you when you see men wound and destroy themselves ? when j'ou hear of men's houses on fire, and of the grievous pains they are in ? Why, you mourn for it, and it would make, you say, the hard- est heart in the world to melt. You can never see a man so miserable by anything as he is by sin ; sin makes him the most miserable creature in the world, and therefore, if you have any love to your brother, mourn for his sin. And then, thirdly. Because the sins of others doth bring a great deal of evil to the world. What is the cause of the evils that are in the world but the sins that are committed in the world ? and while thou dost live in the world, thou canst not but partake of the miseries that do come by sin. In Eccles. ix. 18, ' One sinner destroys much good ;' what doth many sinners then ? As the vapours, they ascend in- sensibly up, but they come down sensibly ; so the sins of the world they may ascend up, and men not regard them, but they will come down in grievous storms and tempests. And then, fourthly, There is cause of mourning for the sins of others, because thou canst never see any man commit any sin but thou hast cause to con- sider that the root of that sin is in thy heart. It is reported of Bradford that he never saw a man commit a sin, never heard a man swear an oath, or the like, but he would use to say, ' God be merciful to me a sinner.' God be merciful to me — that is, he saw the root of that sin in his heart. It is true, the Lord hath restrained thee from such cross sins, but thou hast the root of them in thy heart ; and therefore thou hast cause to mourn when thou seest sin in others. And blessed are they that do thus mourn. For, first, This argues sincerity ; this argues much of the Spirit of God. It doth not argue so much sin- cerity to mourn for our own sins as for the sins of others ; though indeed there is more cause why we should mourn for our own sins than for others', yet G2 BURROUGHS ON THE BEATITUDES. [Mat. V. 4. there is more sincerity in monrning for others' sins than for our own. And then, secondly, By mourning for other men's sins thou dost free thyself from the guilt of them. How canst thou that livest in a nation or family be free from the sins of those that thou dost converse withal, if thou dost not mourn for them ? But now when thou canst mourn for the sins of others, thou dost free thyself from the guilt of them, and especially when thou mournest for the sins of such as are in relation to thee, then thou dost free thyself from the guilt of those ; as it may be there is such a godly child whose eyes God hath opened to see his own sins, and he mourns for them. Oh, but he thinks with himself, will ever God be merciful to me that came of such a stock ? I have such a father or mother that is so profane, a drunkard, a swearer, a scorner, and I am afraid that the Lord will visit the sin of my father upon me. Now, thou that art a child hast no way to be delivered from the guilt of the wicked- ness of thy father and mother, or thy forefathers, but by mourning for them. Hath God pulled thee out of a wicked stock, now God doth expect that thou shouldst mourn and lament for the sins of that stock ; and so thou livest in a wicked family, and the judg- ments of God may come upon the family for its sin, why, thou canst not free thyself but by mourning for their sins as well as thy own ; and blessed art thou if thou dost so. If thou dost mourn for their sins, the Lord will not visit their sins upon thee. And then, thirdly. Blessed are they that do mourn for the sins of others, because by this means they make themselves fit instruments of God to be used by God to help against the sins of others. No men are such fit instruments of God, to do God service, to stop the course of the sins of others, as those that take them to heart ; and therefore above all men, men in public place, that God makes use of to stop the course of wickedness, they should be men that should be much exercised with this grace of mourning for the sins of others. You that God makes to be chief in parishes, and towns or cities, and puts into your hands to stop the course of sin in the place where you live, now if your hearts be not touched with the sins of the places where you live, how unfit instruments will you be for the honour of God, for the stopping of sin. No marvel though men in place care little what becomes of things ; let things go which way they will, if they may get any gain. Why, to this day they never knew what it was to be in a closet alone, between God and their souls, lamenting for the sins of the places where they live; but blessed are they that do so, for they are the instruments that God doth use, and that he delights to employ in much service. And then they shall be comforted, these that do thus mourn. For, first. In public calamity they shall be hid. As we know Jeremiah, he was a great mourner for the sins of others ; and in Jer. xv. 1 1 the Lord makes a promise to him in the time of public calamity to be hid. Kead Jer. ix., beginning, and so on, and you shall find him bitterly lamenting, oh that his head were waters, and his eyes a fountain of tears, and that he had a cottage in the wilderness ; indeed, it is in part for the slain of his people, but it is for their sins like- wise. And in Jer. xv. 1 1 God promises that he shall be hid : and that place in Ezek. ix. is famous ; the Lord would have one with a pen and iukhorn go and mark all them that mourn for the sins of others. Take notice of them, saith God ; whatsoever calamity doth befall the place where they live, I will be mer- ciful to them — one way or other I will provide for them. And then, secondly, Thou shaltbe comforted. Know thou that art a mourner for the sins where thou livest, that within a little while all the wickedness of men shall be subdued — all shall be brought under, so as God shall not be dishonoured by the sins of men as now he is, all the refuse shall be cast upon the dunghill ; there shall be nothing but rejoicing at the righteous judgments of God upon wicked men. In- deed, now when we see God dishonoured by wicked men that live among us, we are to mourn, but there is a time coming that there shall be no more mourn- ing for their sin, but rejoicing at the righteous judg- ments of God executed upon their sin : ' Blessed are you that mourn, for you shall be comforted.' And for this, by way of use, briefly, thus : Oh, let us learn then to lay to heart the sins of those where we live, not only in our parishes, fami- lies, those that belong to us, but the sins of the nation. I will instance but in some few particulars, and you that are the most barren in meditation you may easily reckon up abundance more. As, first, Let us mourn for the great injustice that is among us at this day ; there is cause of mourning for that, the oppression and injustice. In Isa. lix. 11, 14, 15, 'We roar all like bears, and mourn sore like doves.' Why ? ' We look for judgment, but there is none ; for salvation, but it is far oti' from us ; ' and so he goes on in the 14tli verse : ' And judgment is turned away backward, and justice standeth afar off, for truth is fallen in the street, and equity cannot enter : yea, truth faileth, and he that departeth from evil maketh himself a prey; and the Lord saw it, and it displeased him that there was no judgment.' What an aggravation is this to this sin of injustice, that it should be at such a time as now it is, that when the Lord by such an outstretched arm delivered us from our oppressors, that now we should oppress one an- other. I believe there was never a greater cry for the Mat. V. 4.] BURROUGHS ON THE BEATITUDES. 63 sin of injustice to Heaven than there is at this day, however it may be some may complain that have no such cause ; but woe to us, there is a great deal of cause, for there is woeful injustice among us. And then, secondly, Oh mourn that Christ is no more embraced among us, that when we have as fair opportunities to bring in Jesus Christ among us as ever people had since the world began ! Jesus Christ is ofi'ering himself to us in as fair a way as ever he did otTer himself to any people, and yet what a spirit of malignity is risen among us, as we are ready to say, ' We will not have this man to reign over us.' Oh mourn for the ignorance, for the profaneness of the people of the land ! even now when there is such a uberty of the gospel, (for never was the like,) yet they turn away from it, and judge themselves un- worthy of eternal life, and even do despite to the Spirit of grace. In Eom. ix. 2, mark how Paul was atfected for his countrymen's sake, that he could even have wished himself to have been cut off from Jesus Christ, he was so troubled for then- ignorance and rejection of Christ ; one would tliink that, seeing God hath so wonderfully wrought to bring us to the enjoy- ment of the liberty of the gospel, that this should be a time that generally people should come in to em- brace it. Oh, but we find it otherwise ; there is a vile spirit risen among men against the ways of godliness. And then, thii-dly. Mourn we that there are such divisions now among us. The devil sees that he cannot get many to that profaneness and popery as he was wont to do, and therefore now he comes to spoil reli- gion, and that by divisions, yea, and among the godly; and there the pohcy of Satan is as much seen as in anytliing. Yea, and the rather let us take this to heart, when we consider that almost every time men meddle with divisions, and cry out against them, they make them wider, and many they are affected indeed because of the divisions that are in the land. Ay, but it is because every one will not be of their mind, and therefore they mourn; but it is a selfish mourn- ing, fur the most part, when men cry out of divi- sions because they may carry away all the esteem, and honour, and dignities, and preferments, with- out any control whatsoever ; therefore they cry out of divisions, but there is not a spiritual mourn- ing of heart for the sins of the divisions that are among us. And then, fifthly. Oh mourn we for the abuse of our liberty, the wantonness that is among us now. The Lord grants unto us times of liberty more than ever our forefathers had, or could have thought to liave had, and ]iow, O Lord, what an abuse of this liberty is there ! How do men run out to all kind of licentiousness because of liberty ; out of tliat pleadmg for that true liberty of conscience that Christ would have us to tender one another in, they run out to all kind of licentiousness, blasphemy, and wickedness whatsoever. Sixthly, Oh mourn we for this, that there is so much unthankfulness among us ; that is, because we have not everything as we would have, therefore we are ready to say, there is nothing done. Oh it is a vile speech that comes from any mouth to say, "What hath God done for us ? The Lord hath done that for this kingdom that is more worth than thy hfe, or the lives of ten thousand more than thou art, and therefore to say there is nothing done because all is not done that thou wouldst have done, it is a most wretched unthankfulness, and you should bleed in the consideration of it. And then, seventhly, Jlourn we for the scandals that are among us, the many stumbUng-blocks that lie in the way, the evils of men that are professors of religion ; how do they cast stumbling-blocks in the ways of such as are coming on, and make the ways of godliness to be abhorred because of theii- wicked lives ! And then, lastly, Mourn we that good men when they are put upon the trial do so much miscarry. This is a sore evil that we may see under the sun at this time. There was never a time in any kingdom wherein so many godly men had so much power in their hands, either in place of magistracy or ministry, but yet, oh the miscarriages of them ! How do many of them go by the same principle that others went before, but in another way ! And we come to see plainly the truth of that speech, Put men into place, into power, that they may have power over others, and we see what strange spirits they have ; even such as we thought were broken-hearted, and did hereto- fore mourn for the sins of other men that were in place, and, together with their brethren, were fasting and praying and crying to Heaven against the evils of those that were in place but a few years ago, now they come to hope to enjoy the same power, we find that they go apace towards the same way that others were in. Oh my brethren, I speak these things out of conscience, as a duty that we owe to God, to lay them to heart, and to bewail them in the bitterness of our souls. I do not speak this to upbraid any, for there is upbraiding enough abroad, but that we should mourn for them. God forbid that we should speak in way of reproach; no, but in way of lamentation, because these evils have been so much against God and against the public good. Oh if we could lay aside our wrangling a while, and fall a-mourning in one another's bosoms, reformation would go on in another manner than now it doth. And here is yet a further evil, we have some cause to mourn for men's mourning — that is, men mourn because they cannot have their wills, and they mourn merely out of a kind of spirit of revenge, and make 64 BUBROtTGHS ON THE BEATITUDES. [Mat. v. 4. many times their very fasts to be fasts for strife ; we should mourn, I say, for our mourning. And thus much for this that lies so full in my text, ' Blessed are they that mourn;' such as can thus mourn are blessed. Oh that this spirit of mourning were upon us ! And then the next, that is, the last point in my text. It is those that mourn for the afflictions of the church, as well as otherwise : Blessed are those that mourn for them ; and we find it in Scripture to be the way of the saints likewise to mourn much for the afflictions of God's people, as in Neh. i. Though Nehemiah were at the court himself, and had a great place, and was at ease, and had abundance of riches, yet he looks sad, and would not have the king to wonder at it, when it was so ill with the church, and a notable scripture we have in Luke xix., even in our Saviour, Christ. It is a very remarkable scripture. When Christ came near to Jerusalem he wept, both because of their sin, and the misery that was coming upon them, and said, ' Oh if thou hadst known, at least in this thy day, the things that concern thy peace ; but now they are hid from thine eyes.' Mark this, at what time Christ did this, it was not in a time that Christ was in any great affliction himself, for you shall find that when he did thus lament, ver. 36, 37, it was when they cut down boughs and strewed them in the way, and cried Hosanna to him ; it was at that time when they honoured Jesus Christ most; and yet that did not take up his heart so as not to be affected with the miseries of others. ' And,' saitb the text, ' as he went, they spread their garments in the way ; others cut down branches from the trees, and strewed them in the way. And the multitude that went before, and that followed, cried, saying, Hosanna to the Sou of David ; blessed ia he that cometh in the name of the Lord : Hosanna in the highest.' The people went before Christ magnifying of him, and they took off their garments and strewed them all along in the streets, and would have Christ go upon them, as not thinking it fit that such an honourable person as Jesus Christ was should go upon the ground, but go upon their garments : and they cried out before him, ' Blesse'd is the king that cometh in the name of the Lord : Hosanna in the highest.' What honour had Jesus Christ here I But now mark, Christ was not much taken with the honour that was done to his person ; that you shall find almost in the very next words, ' And when he drew near, he beheld the city, and wept.' He falls a-weoping at that time when he is so much honoured. Oh this should for ever teach us, that how good soever our own condition be, though our tables be furnished, and we have honour and respect from others, yet this should not at all hinder our affections towards the miseries of our brethren : we should be in our weeping and mourn- ing condition even at those times when we have the greatest abundance of the comforts of the world. I beseech 3-ou, think of this you that are lifted up in places, and you that have means commg in, and have as great a fulness as ever you had, and it may be more tlian ever you had, yet at this time, if you liave the Spirit of Jesus Christ in you, that that you enjoy in the fulness of it will not take away your affections unto the sorrows of your brethren. It is a command in Rom. xii. that we ' must weep with them that weep, and mourn with them that mourn ; ' and in Heb. xiii. 3, we must be ' even in bonds with them that are in bonds ; ' we must be affected with their bonds as if we ourselves -were in bonds. This God requires of us. Now what shall I say of the examples of Jeremiah and David, and others of the propliets that did thus mourn, of Paul, &c. It were endless to name all examples that we might have in Scripture for this, but blessed are they ; there is a great deal of cause that we should do so. Why, first, Those that are in afflictions, they are men, mourn for them as they are men. Oh but they are our brethren, they are those that are near to us, they are the saints of God. And consider, secondly, we have the root of the matter in ourselves. Why canst thou think in thy conscience that such men should be in such an afflicted estate and thou shouldst feel nothing thy- self — thou shouldst have all things about thee as ever ? Is there any reason why such excellent saints of God, that have done God so much service in their generation, should be cast out of house and home, and thou shouldst sit at thy table so full, and have thy wife and children about thee, and thy house so furnished, and all at peace, what reason can there be given ? is there not as much in thee to provoke God as in them ? hast thou done more service for God than they ? Oh, if thou hadst not the heart of an adamant it would break thee ! But there is another that is yet more. Consider the dishonour that God hath by the afflictions of his people. The truth is, tlie Lord suffers in their suffer- ing, 'in all their afflictions he is afflicted;' the more the churches go down, the more do the wicked insult and triumph, the more doth wickedness prevail. Oh this should go to thy heart : God goes down, as I may say, and his cause goes down in the saints' go- ing down ; the glory of God is inwrapt in the good of the saints, and he suffers in it. You will say now, If God suffers, why will he let the saints be so afflicted ? To that I answer. The Lord will let them be afflicted for the discovery of those who are true and false. And indeed he doth raise to liimself a glori- ous name many ways ; but yet though the Lord doth Mat. V. 4.] BURROUGHS ON THE BEATITUDES. 6,5 raise to himself a name of praise by the sufferings of the saints, yet we must mourn and lament, because in the meantime God doth sufler, and they tend much to his dishonour, although he by his infinite power can fetch honour out of them. And, besides, if you consider only this, the great- ness of the evils that is in these days. If ever there were a time to mourn for the afflictions of others, now is the time ; and those that are the witnesses for the truth have cause to jjrophesy even in sackcloth now. Oh if we did but understand the woeful evil and miseries of vrar ! It is an evil that hath abundance of evils, as it were, in the belly of it. It is the cup of God's anger, and the wine thereof is red — it is as red even as blood — and it is a mixed wine. The in- gredients in the cup are murder, and robbery, and rape, and deflowering, and cruelty, and torment, and famine, and pestilence — these are the ingredients in the cup ; and therefore, though we sit here in our houses quietly, and find not the woeful evils of this civil wars, yet others can tell us, Did you but see those doleful miseries that they see — men that were of good rank and fashion, that lived comfortably, and were of public use and eminent saints, how they are driven from their house and home like brute beasts ! Oh should we but see what hath been done in Ire- land ! They cry to us, you that pass by, is it nothing to you all that we have suffered ? was there ever sorrow like our sorrow ? It might be of very great use to lay open the woeful misery of others ; but I will shew you how blessed are those that do mourn for the afflictions of others. They are blessed. First, Because they have much of the spirit of Christ in them. Theirs is such a kind of spirit as Jesus Christ had when he lived upon the earth, and this was a blessed spirit. Secondly, They do evidence that they are mem- bers of the same body. Thou that canst hear of the woeful evils that the churches suffer, and not mourn, thou dost evidently declare to all the world, and God tells thee to thy conscience, that thou art but a dead member, and not a living member of the body of Jesus Christ ; but when your hearts can be affected with the miseries of the churches, you have evidence to your souls that you are living members of Jesus Christ. And then blessed are you, because in this j^ou do walk with God — that is, you observe God's way. When God comes in mercy to his clnjrch, then you can rejoice ; and when God is in a way of afflicting, then you mourn. I say this is to walk with God, to have our hearts affected according to the several ad- ministrations of God's providence ; and blessed are they that walk with God. ' You shall be comforted ' — that is. First, Know there is a time that God's people shall be delivered from all their sorrows, that all tears shall be wiped away from their eyes, that ' there shall be no more pricking brier nor grieving thorn,' Ezek. xxviii. 24. This is promised to the saints ; and I hope that this time must be even in this world, that the saints shall be as much honoured as ever they have been dishonoured, and that wicked men shall no more persecute them, but sliall be brought under them. And there is a morning wherein the saints shall have dominion over the wicked and ungodly ; you shall have comfort in this, you that do mourn for the affliction of the saints: '0 thou afflicted and tossed with tempests,' now thou art afflicted and tossed, but thy foundations shall be laid with sap- phires and with precious stones, Isa. liv. 11. The foundation of the church shall be so ; the church shall be a burdensome stone to all that do persecute them : ' Arise, shine, shine, for the glory of God is risen upon thee,' Isa. Ix. 1, saith theLord unto ths churches ; ' Comfort ye, comfort ye my people. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is. accomplished, that her in- iquity is pardoned,' Isa. xl. 1, 2. There is such a time that the people of God shall be so comforted, and when the saints shall triumph in the salvation of God, and shall say, ' Lo, this is our God, we have waited for him; this is the God of our salvation.' There is, I say, such a time. And then there are many promises to you who do mourn for the affliction of the saints. In Ps. xli., ' Blessed is he that considereth the poor '— those that consider such as are afflicted are blessed ; and in Isa. Ivii. 18, there the Lord promises unto his church that he will 'restore comforts to her and to her ' mourners ' — to them both, they shall be comforted ; those that now mourn with the saints, they shall re- joice with them; in Isa. Ixvi. 10, there you have a promise to them. Those that mourn with the people of God they shall rejoice; and then in Zeph. iii. 18 there is a promise that those that did ' account the reproach of the solemn assembly to be a burden, God would gather them/ The saints of God are re- proached, they are persecuted; others can rejoice now, but there were those that accounted it a bur- den to them, and to them the Lord makes a gracious promise. Again, You that mourn for the affliction of the saints are blessed ; for when God shall bring you into affliction, God will own your souls in the day of affliction. If at any time your children should be afflicted, your dear wives, &c., you may with comfort go to God and pray, Lord, comfort me in mine affliction, and comfort me in the affliction of my wife, my children, my father, my mother ! You may have comfort, I say. Why ? Because you did mourn fi6 BURROUGHS ON THE BEATITUDES. [Mat. v. 4. for the afflictions of his children. Nay, saith God, here is one indeed that is afflicted. What, is the man's child or wife under any affliction ? "Why, I remember when my children were afflicted, they mourned for my children ; why, now their children are afflicted, I will take that to heart, and have compassion upon them in their affliction ; and therefore blessed are they that mourn. Now for the application of it. First, It should have been to rebuke the jollity of men's spirits in these sad times. Oh, it is a wicked thing in these sad times to have a carnal, jolly spirit. God indeed gives you liberty to have comfort, and to rejoice in himself ; for so you will say we are bidden to rejoice always. Ay, but know spiritual joy and this mourning may stand both together — know that God expects that you should abate of your carnal joy. I will give you but two scriptures for this, which are very terrible against those that are so jolly and merry in sad times. The first is in Isa. xxii. 13, 'And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth ; and behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine : let us eat and drink, for to-morrow we shall die. And it was revealed in mine ears by the Lord of hosts. Surely this iniquity shall not be purged from you till you die, saith the Lord of hosts.' Oh, it is a daunting scripture to those that in these times take liberty to the flesh. I beseech you, if you do believe that this scripture is the Svord of God, when you come home lay it upon your hearts and con- sciences. Saith God, When I called to mourning and weeping, behold there was joy and gladness, and mirth, and drinking of wine. This iniquity shall not be purged till you die, saith God ; I will never pardon it. It is spoken, as in the New Testament it is said of the sin against the Holy Ghost, that it should never be forgiven. And so this is made a kind of an unpardonable sin, though I think that it is not so unpardonable as that ; but though God should give you a heart to see the evil of it never so much, yet you may smart for it in this world, even as the Lord did concerning Ikloses. He would not hear him, but bid him speak no more of that matter, but be must die in the wilderness. Oh, the Lord can- not but look with indignation upon such as these are. What ! saith God, shall I chastise my own dear children, and shall this wretch, that is good for nothing but to eat and drink and get money here, shall he not take it at all to heart ? I will never bear this, saith God ; it shall never be purged from him till he die. my brethren, if ever God calls to weeping and mourning, it is now ; and therefore not to have a heart in these mourning times it is a sign that thy heart is hardened from the fear of God. If ever this text of Christ were suitable it is in these mourning times, wherein those are held forth to be blessed that do mourn ; and on the other side, those that do not mourn they will certainly prove to be accursed by Christ when they shall come to stand before him. And then the other scripture is in Amos vi., where the Lord complains, ' that they drank wine in bowls, and had their music, and all kinds of joUity,' &c. Oh but, saith he, ' there was none that did remember the afflictions of Joseph;' Joseph might be imprisoned, might be sold, might endure any afflictions, what was it to them ? They would not so much as remember. Oh woe to them ! Mat. V. 4.] BURROUGHS ON THE BEATITUDES. 67 SERMON XL HOW TO MOUEN FOR THE AFFLICTIONS OF SAINTS. ' Blessed are they that maurn : for they shall be comforted^ — Mat. v. 4. But now, my brethren, the thing I shall speak a little to is this, to shew unto you how we should mourn for the afflictions of the saints, that so you might mourn kindly for their afflictions.- For some will say, We are affected ; and God for- bid but that we should be gi'ieved when we hear that the church is so afflicted. It doth grieve our hearts when we hear of the plundering of so many good people, and how they are put out of their houses and homes. But now, First, There may be a natural mourning for the afflictions of others, which is not this blessed mourn- ing ; and therefore if you would know the differauoe between the natural and spiritual mourning for the afflictions of the church, take it biiefly in these three or four particulars, which I shall but name : — The first is. Those that mourn for the afflictions of the church in a spiritual way, they mourn upon spiritual grounds ,• and a natural man is upon natural grounds. You mourn to hear such woeful bloodshed, desolations of countries. As you are men you cannot but be affected ; but now are you most affected upon spiritual grounds, because the saints do suffer, because the liberties of the ordinances a»e taken from them, because the adversaries of God's people do most prevail, because religion is trampled under- foot? Do you mourn therefore '? It is true these are mourning times. Most people they mourn because of fear of outward danger, or for their great taxes, and they have not things as they were wont to have ; but a spiiritual mourning is upon spiritual grounds. And then, secondly, Spiritual mourning will put much upon prayer. That we spake to in the general, when we shewed how those that are in a mournful condition themselves they should pray much ; so here, those that do mourn for the churches, if they mourn in a spiritual way, they will pray much for the churches. I appeal to your consciences in this thing. You hear many times sad news concerning the sufferings of your brethren abroad : it may be you will say, the Lord have mercy upon them, or so ; but when did you get alone between God and your souls, and pour forth your souls before God in secret, on the behalf of the churches of God — or it may be you have done so sometimes ; but is this in your hearts to do so in an ordinary way ? If your children be afflicted, perhaps you will go to prayer then, and wring your hands ; but you have heard of the afflic- tions of the churches, and have your hearts been so affected as to go and break your spirits before the Lord in prayer ? Now that is a spiritual mourning. For to have a sadness upon your spirits, upon the hearing of ill news, that may be but in a natural way ; but for your hearts to break before God in prayer for the church, that is in a spiritual way. Now the churches suffer more than they have done ; and are your prayers enlarged more than formerly for them ? This is spiritual, and blessed are they that so mourn, as that they are put upon prayer, and enlarged in prayer by their mourning. And thirdly. If your hearts be spiritual in your mourning, why then, look what God doth spare you in. In that you do not spend your strength in suffer- ing as others do, it will cause you to be so much the more earnest and willing to spend your strength in service and doing for God. If your hearts were affected as they ought to be for the churches, you would con- sider thus : How do they suffer in their estates, and in their bodies and liberties ! They are forced to spend their strength and estates in a way of suffering. Why now. Lord, thou dost not call me to spend my strength and estate in that way of suffering as thou callest my brethren to ; why. Lord, thou shalt have it spent for thee in a way of doing, in a way of service. Oh it is good for us to have our strength and estates to be spent for God in the exercise of our graces, rather than to be spent for him in the suffering for our sin ; and it were a very good meditation when you hear of any that suffer by any accident whatsoever : They suffer so much for God in a passive way; Oh then let me be willing to spend in an active way for God ; and this will be a good argument that your hearts are spiritual. 6S BURROUGHS ON THE BEATITUDES. [Mat. v. 4 Fourthly, Yea, further, when the thankfuhiess that you have for your behig deUvered from those heavy afflictions that are upon others shall humble your hearts as much as if you were under the same afflic- tions that others are under, this were a good sign of a spu'itual frame. You hear of the afflictions of other men ; why, now when you can be so sensible of those afflictions, so as to make you to be as much humbled in a way of thankfulness as you should be if you were under the same afflictions, now your hearts are in a spiritual way sensible of their condition. And so much for tliat of the spiritualness of our hearts in being sensible of the afflictions of others. But now, in the second place, What duties doth the consideration of the afflictions of others call for from us? "When we hear that others are in affliction, and we are delivered, I say, what duties doth this call for at our hands ? Now to that I answer, it calls for these three : — First, An abatement of our outward comforts in this world. We should be willing, when we hear how the churches suffer, to abate of a great part of our outward comforts that we had before for the flesh, to be willing to be cut short ourselves, so far as we may do it in a way of service for God. Certainly it is not lawful for men in such times as these are, when there is such a darkness upon the face of the land, and upon so many thousands of their brethren, it is not lawful for to give that full liberty to the satisfying of the flesh as in other times you may do. I might shew it out of divers scriptures, but that I hasten to that remains. But secondly. The second duty is to be ready to help them in their afflictions, to let out ourselves for their comfort. Seeing that Christ hath said, ' Those that mourn shall be comforted,' every one of us should endeavour to make good what Christ hath said — that is, to comfort them by our estates, to com- fort them by all the means that possibly we can ; and never to think it much that you are frequently sent unto to pity them that are in an afflicted condi- tion, though you liave often contributions, yet to do it freely and cheerfully. You cannot perform the duties that God requires of you in your being sensible of their mournful condition, except you will put to your hand to comfort them. You cannot pray to God to comfort them, but you take God's name in vain, except you likewise are willing to do what you are able. And then the third duty is this. We should pvit ourselves into the same condition that they are in, in our meditations, and consider what we would do if God should put us really into the same condition that they are put into. When you hear of those that have lost their estates, and are banished and driven up and down to seek bread, that were wont to live comfortably, you should put yourselves into such a condition — Lord, what would become of me if I were so ? Suppose I were under the enemy's mercy as they are, what would become of me ! in what a sad condition should I be in ! But you will say. Why should we so trouble ourselves, seeing God de- livers us, to put ourselves into the same condition in our meditation as our brethren are in ? To that I answer, That God requires this. You cannot be so thoroughly sensible of their estates as you should, nor make that use of that afflicted con- dition that they are in, except you do put yourselves sometimes into their conditions, and think with your- selves. What should I do if I were in their estate ? And for that I will give you this scripture, Heb. xiii. 3, ' Eemember them that are in bonds, as bound with them ; and them that sufl'er adversity, as being your- selves also in the body.' ' Bemember them that are in bonds, as bound with them.' Here the apostle writes to those that were at liberty, and yet he requires of them to ' Remember those that were in bonds, as if they were bound with them.' So that those that are in prison now by the enemy, why, consider as if you were in prison with them, those that have lost all, as if you had lost all with them ; so that you must re- member them. Otherwise it is a very slight kind of affection that you find your hearts touched withal, if so re that you can but only say, Oh how cruelly are they^used ! The Lord pity them, and have mercy upon them ! Ay, but lay this to heart. What if I were so ? what if it were really my condition ? But you will say. Suppose we should put that to ourselves, what good use would there come of this ? To that I answer. Many ways,' if you would but put yourselves into their condition, and consider What if I were so, then consider from hence what duties you would be further put upon in this. As, first. If I were in their condition, certainly I could not but then be sensible of the vanity of the creature ; what a vain thing it is to rest upon any outward comforts in this world. There was a time, it may be, that not long ago they enjoyed as much of the outward comforts of this world as I do ; but in one night they are stripped of all, and have nothing in theii' houses, and are under woeful afflictions. Why, certainly, they cainiot but think thus with themselves : Oh, the creature is a vain thing. It is a vain thing to trust in any creature comfort ; it may soon be taken away from me, beyond all expectation of mine. Oh I could not, if I were in their condition, but judge of the vanity of the creature. Let me do so now then. And then, secondly. If I were in their condition, why, my conscience would be freely telling of me and charging of me for the abuse of the mercy that I have had. Suppose that all my comforts were taken Mat. V. 4.] BURROUGHS ON THE BEATITUDES. 69 away from me, as from them, do not I think my conscience would presently fly in my face, and tell me how I have abused those mercies that I did enjoy ? how I did not make use of my estate for God as I might have done ? You who have comfortable estates now, and you think because they are your own that therefore you may do with them as you list ; but if God should, by some accident, come and take your estates from you, the first tiling that your consciences would do would be this, to charge upon you the abuse of your estates ; and then, secondly, to tell you that you did not make that use of your estates for the honour of God's name as you might have done. Suppose God should come upon you by the adversary, or fii'e, or any other way, and sweep away all in one night, do not you think that your consciences would then tell you, Oh I might have made better use of it for God than I have done ? It is an ordinary thing, when a mercy is taken from one, for conscience to accuse then for the abuse of that mercy that he did enjoy ; as now, when a man buries a wife, the first thing that conscience will tell one, will be. Oh, I have not performed the duty that I owed to my wife, which I should have done ; and so for any mercy, when the mercy is taken away, conscience then hath greater liberty to charge one for the abuse of that mercy than formerly it had. And so we should put ourselves in their case, and put conscience to it and say, Suppose that all the out- ward comforts which I do enjoy in this w'orld were taken away from me, could I then have a clear con- science, and could I be able to say, Lord, thou that knowest all things knowest that while I did enjoy my estate, it was my care to serve thee with it, and to improve my estate to the iittermost for the glory of thy name. I am afraid that there are not many, which are deprived of their estates, that have their consciences so free in excusing of them ; and so I fear that there are not many of you, but if you Avould put yourselves into their sonditions, your conscience Avould deal more freely with you than now it doth ; and that is a second thing that conscience would do if you were in their case. And then the third thing, If you would but put yourselves into their condition it would be this : you would shorten your outward comforts, but you would enlarge your duties. I verily think that generally our brethren in those parts wliere the adversary hath been — I do not speak of such that are sottish, but any that have any work of grace — I verily believe they are larger in duties than ever they were before ; they do not cut short holy duties so much as formerly .- And certainly, if you were in their case, if the Lord should cut you short in respect of your outward com- forts, the larger would you be in the performance of holy duties. Fourthly, If you were in their case, you would have a more serious spirit than now you have. Now you enjoy an outward prosperity, you do not lay to heart how things are between God and you ; but now, if God should come and rend away all the outward comforts that now you have, oh that would cause many serious thoughts to be in your mind, and to consider how are things between God and my soul. Things are very sad with me in respect of the world, but how are they in respect of heaven ? Oh put your- selves into that condition, that the slightness and vanity of your spirits may be taken off, that you may be now as serious as you would be if you were in their condition. Fifthly, If you were in their condition, oh you would learn to be content with a little. Therefore now put yourselves into their condition, and think with yourselves. Suppose God should take all from me, then I .should bless his name if he would return but a little part of that again. But now I am in my family, and have abundance of comforts, and yet if any one thing doth but cross me, I am froward and discontent. Ay, but if God brought me as low as my brethren, I should bless his name for a little, then I would be glad of bread. Many of them that have lived as comfortably as you now live would be glad of bread and the smallest drink, if they might have but sufficient of that. Why, now put yourselves into their conditions, and bless God for that little you have ; and thus you should be in bonds, in affliction w'ith those that are in affliction. And then, sixthly. Prize peace with God. Those that are in an afflicted condition, oh how do they prize peace with God, and peace with conscience ! Now such of them as are godly, they think thus with them- selves: Oh, had not we laid up peace with God, and had we not peace with our own consciences, what should we do ? But blessed be the name of God, that wo have kept our peace with God, and we have peace in our own consciences. In these days of war it is this only that comforts their hearts, they prize it now. Oh, therefore, put yourselves- into their conditions, that you may learn to prize peace with God, and peace in your conscience. And then the seventh and last thing of all is this, If we put ourselves into their condition, certainly you would rise up against popery and tyranny. Suppose you were in Ireland, and there were under that heavy tyranny of those barbarous papists that are there, why, would not this make you to rise against those that are popish, and to think thus : Is this the popish religion ? Oh bloody religion, what wickedness would that religion countenance ! a cursed religion is popery. You would be ready to charge your children to hate popery as long as they lived ; oh the cruel usage of people that have been there! And so the popish 70 BURROUGHS ON THE BEATITUDES. [Mat. v. 5. party that have prevailed here should make all to rise against popery, and so against tyranny. What a miserable condition is a people in where a few men shall tyrannise over them. Oli let us join what. possibly we can to cast off the yoke of tyranny, that we may be governed by law, and know aforehand when it is that we do offend. Certainly the miseries that have been of late in these three kingdoms cannot but stir up. the spirits of those in the kingdom that are not sottish and willing to be slaves, to rise against tyranny, and never suffer it to prevail over them again. By putting ourselves into their- conditions, we may come to have our hearts affected in some measure as their hearts are ; and thus we shall be sensible, in a right way, of the mournful estate of our brethren. And to that end, that we may be sensible of the mournful estate of our brethren, it is good for us often to charge ourselves with the great evil of a selfish spirit. What ! because I am free myself, and feel nothing myself, shall none of the afflictions of all the churches of God, and the sufferings of all the coun- tries, come near to my heart? Oh base selfish spirit that I have ! what is my liesli more than the llesh of others? Charge this upon your souls as in the presence of God, and this will be a means to break your hearts. And secondly, Let all the mercies that you have be seasoned with the consideration of the thoughts of the afflictions of your brethren, when you sit at your table. Why, I have a full talsle ; but how is it with others ? Why, you go to bed, I go to bed, and have my house in peace ; but how is it with others of my brethren ? When I walk out into the streets, I go about my trade and business ; but how is it with others? When I come home again, I see my wife and children and all about me ; oh, but how is it still with my brethren ? So upon every mercy that you do enjoy, you should as it were season the mercy with the consideration. How stands it with my brethren ? As you season your meat with salt, so every mercy that you enjoy should have the con- sideration of the affliction of your bretlu-en, to be joined with it for the seasoning of that mercy. Cer- tainly your mercies would be a great deal more savoury to you if they were seasoned with the consideration of the afflictions that your brethren do endure. And then, further. Remember you are in the body. According to that scripture in the 13th of the Hebrews, you are liable to those things that they are ; and how just were it with God, if I should not be affected with the miseries of others, that God should bring as great, if not greater upon me. The Lord hath thousands of ways to bring as great afflictions upon you as ever were brought upon any part of the kingdom, and there is no such dangerous sign that God intends it towards you as the being unsensible of the aftiiclions of your brethren. Oh how soon may the Lord, by secret treachery, by massacres, &c., bring you into as woeful afflictions as they ; and therefore, consider- ing how liable you are to the same, or to much greater afflictions, oh be sensible of the miseries of your brethren ; the serious thoughts of them would be a mighty argument to work upon the heart. And then, lastly. Consider that of the apostle Peter : 1 Pet. iv. 17, 18, ' If judgment begins at the house of God, what shall become of them that obey not the gospel of God? And if the righteous shall scarcely be saved, where shall the wicked and ungodly appear.' If so many of the righteous servants of God should suffer hard things, and that they should go through such great difficulties to hgaven, what shall become of me then ? Shall the righteous scarcely be saved ? — that is, saved through many difficulties and dangers and sufferings. Then what shall become of me ? where shall I appear ? for my conscience tells me that there is much unrighteousness in me. And if God's dear saints come to heaven through so much trouble, surely there is trouble reserved for me then. These kind of thoughts would break your hearts, and cause you to mourn with them that mourn ; blessed are they that do thus mourn, that are sensible of the afflictions of the people of God, for they shall be comforted. And thus now we have done with that blessedness, the second beautitude, the poor in spirit, and those that mourn. Now then we are to proceed to the third. Ver. 6. — ' Blessed are the meek : for they shall inherit the earth.' ' Blessed are the meek.' First for the word ' meek.' Some think it comes from a Hebrew word that signfies to be thin, or low, or lean ; and sometimes I tind it expressed by the same word that is used for humility, for they are very near akin. Christ puts them together : ' Learn of me,' saith he, ' for I am humble and meek.' The Latins express it by the word mitis, one that is as it were mute, when he suffers any wrong, ad sustinenda injur iam tacens; or else from a word taken from beasts that are not fierce, but are accus- tomed to one's hand, meek. The word that is in my text it is one that is of a temper of spirit easy to be entreated ; of a facile spirit. And the nature of meek- ness consists especially in the right moderation of the passion of anger — the due gracious moderation of the passion of anger. Those men or women that have power over themselves to moderate the passion of their anger, they are meek. Now there is a natural meekness sometimes, from the constitution of man's body. Many men are not so prone to anger naturally as other men are, from their very temper of body ; others are more choleric in their very temper. And so there is a natural meekness that arises from the strength of reason — a Mat. V. 5.] BURROUGHS ON THE BEATITUDES. 71 man that is but a rational man, yet by bis reason may be able to curb bis anger in great measure. But this meekness must go beyond these — the natural meekness from the temper of the body, or that comes from the strength of reason. And if you would know how it goes beyond them, you may take it in these particulars : First, One that is meek naturally, he is meek in some outward thing wherein others would be angry ; but this meekness of his that is but natural, it doth quench all zeal for God, it doth not stand with the exercise of the grace of zeal for God. But now spiritual meekness is such, being a grace of the Holy Ghost, as there is no opposition to any other grace ; that is a certain rule. Several vices may be contrary one to another, yet no grace can be contrary to an- other grace ; therefore those men that are meek spirituallj', they are zealous too. They have spiritual principles in them, which makes them meek and able to moderate their anger in their own cause ; yet those principles will make them zealous for God. But now where the principle of meekness is but natural, from the constitution of a man's body, or only power of reason, why, this will quench zeal. Those that are meek thus, they are not acquainted with the grace of zeal for God, as it appears plainly. You have some men and women, you say you cannot anger them — they will never be angry. It may be their children and servants do such things as would anger you, but they are very patient and quiet and meek, and they bear all. Now it may be you think that this is from true grace. No ; and you will know it by this, that their children, when they do anything amiss against them, they are not angry — no, nor though their chil- dren sin against God they are not angry. Now this is no gracious meekness. Grace will teach men and women to be meek and gentle when they are crossed themselves, but grace will never teach them to be meek so as not to be angry when God is dishonoured. You shall find that those that are in Scripture set out as the most eminent men for meekness in their own cause, yet when it comes to God's cause they have been the most eminent in zeal. As for the example of Moses, if you read the 12th of Numbers, you shall find that the Lord doth give that testimony of Moses, that he was the meekest man upon earth ; but yet you know the story of Moses, when he came down from the mount and saw how the cliildren of Israel had set up an idol, the golden calf, Moses was all on fire ; and having the tables of stone where the law was written in his hands, and having received them from God himself, yet when he saw that idol, he took those tables and threw them down, and brake them to pieces in his zeal for God ; yea, and after he had done that, he stirs up the people to take their swords and slay their brethren ; and yet Moses was the meekest man that ever lived upon the face of the earth. We read of Christ himself, that he propounds himself as a pattern of meekness : ' Learn of me, tor 1 am meek.' Yet when he comes to the scribes and pharisees, that were wretched enemies against the power of godliness, though they made an outward show, and so seduced the people, in makmg them believe that all religion did consist in outward forms, ' Woe,' saith he, ' to you scribes and pharisees, hypo- crites.' He pronounces eight woes against them in one chapter, Mat. xxiii., and speaks in a most bitter way. Never did any godly man preach with a greater bitterness, as I may so speak ; for it was a bitter anger that Christ had against the scribes and pharisees in his speaking to them, and yet the meekest mau that ever was. It was a bitterness of spirit, and you cannot find more fiery zeal in any against sin than you find in Jesus Christ. When he came and saw how they did abuse the house of God, he threw down the tables of the money-changers, and took cords and made a whip, and whipped them out of the temple. ' The zeal of God's house ate him up.' And so Paul, that was very meek, and writes to Timothy to instruct ' with all meekness those that did oppose themselves,' 2 Tim ii. 25 ; yet when Paul did but set his eyes upon Elymas, that did seek to draw away Sergius PauUus from the faith, why, ' thou child of the devil, and full of all subtlety,' Acts xiii. 10. What ! doth any man speak more terribly than he did to Elymas? So that this meekness is such as hath a mixture of zeal : when a man or woman can be meek in their own cause, can deny themselves in their own cause, and be able to moderate their anger ; but yet when it comes to the cause of God, they can there be all on fire for God — this is the right meekness, the meekness that here is pronounced to be blessed. But now this meekness, as it is distinguished from natural, so we must inquire wherein it consists. Li the moderation of anger in these six particulars : As, first, In regard of the object of anger. It is that gi'ace whereby we come to be enabled to moderate anger ; that is, first. Not to be angry and froward for nothing, and so as to be able to give an account of our anger. Where there is true meekness, the heart hath so much power, as if I am angry, I am able to give an account of it. Secondly, When men are angry for everything ; Or, thirdly, When they are angry for that that is good — angry at the good of our brethren, when they do but their duty ; these are not meek. But now when the soul hath a command of itself, that I will not be angry for anything but that I can give au account of it to God. Indeed many of you when you are angry, you think you are angry in a rational way, and when one asks you, Do you well to be angry ? you can say, Yes, I do well to be angry. But can 72 BURROUGHS ON THE BEATITUDES. [Mat. V. 5. you give such an account of it to God as you do to men ? Can you say, Lord, I was angry, but it was no more than thou wouldst have me to be, for it was upon such and such just grounds that I was angry ? Many are angry with insensible creatures ; sometimes a workman angry with his tool, and throws it away ; and so likewise angry with brute beasts. That is the first, a moderation of anger in respect of the object ; not to be angry at anything but that that we may give an account of to God, and say. Lord, this is the thing that hath provoked my anger, and thou wouldst have me, else I would not be angry. And then, secondly, A moderation of anger in respect of the time of anger ; that is, First, That it be not too sudden. Secondly, That it be not unseasonable. Thirdly, That it be not lasting. In these three things meekness doth moderate anger. First, That it be not sudden. There is nothing wherein men and women are more sudden than in the passion of anger ; and there is nothing wherein tliey should be more deliberate, if there be a thing wherein there is just cause why you should be angry. Why, you may be angry an hour hence ; and it were a good way, where there is anything falls out that provokes to anger you, first weigh and consider of the thing, and then, if there be sufficient cause, let out your anger after. But now, when men and women are suddenly angry, they have gunpowder spirits that a little spark puts them all on a fire in an instant, that one would wonder at the sudden change that is often- times in many men and women in a family ; all things are quiet now, and on a sudden all things are in a hurly-burly. And then, secondly. That it be not unseasonable, as now, when you are to perform duties ; oh take heed of anger then ! Are you to go to prayer ? why, whatsoever falls out, if you have the grace of meek- ness, you would so far curb yourselves as to say, Let passion stay till I have done my prayer. This were an excellent thing if there were this meekness in families. Why, when men and their wives and families, are going to prayer, many times the devil will lay before you some temptations to provoke your passion, and he knows that then your prayer is spoiled if he can but put you into a passion ; why now, if there be the grace of meekness to overpower anger, and can make anger to be a servant to you and not your lord, you frustrate Satan's design then. Suppose a servant, or neighbour, or child doth other- wise than they ouglit, yet you can say to anger. Stay here till I have done prayer, and afterwards I will consider of you then ; and so when you come to hear the word. Oh it is a dangerous thing to give way to passion at any time, but especially upon a Lord's day I If you be put into a passion then, a ten to one but you lose the Sabbath; for then your thoughts are rolling about the wrong that is done to you, and about thoughts of revenge, and then you will manifest your displeasure. But now meekness doth moderate anger, to give one power over one's anger so as it shall not be unseasonable. And then, thirdly. Meekness doth moderate anger in respect of the lastingness of it, that it shall not last longer than it ought to do. Many men's and women's anger is like the fire of hell — being once kindled, it is never quenched ; it is unquenchable as the fire of hell is ; their dog-days do continue all the year long. You shall have some men and women, if anything have fallen out in their families, and they be got into a fit of jjassion, you shall have them con- tinue day after day in that fit of passion, so that sometimes even man and wife will not speak one to another in two or three days ; this sinful, this far from meekness. If thou hadst this grace of meekness, it would say to anger. Thus far shall you go, and no further. As you can raise it up when you see cause, so you can keep it down too ; but many times you know the wind raises up the waves of the sea, and when the winds are down, yet the waves of the sea they are all in a broil, and do mightily rise still, and are very boisterous though the winds are down : so it is with many, though the cause of their anger be taken away, yet their anger having been raised, they are not able to overcome themselves. It is just with men and women here as with your children, if once they be displeased, put them into a cry, and though you give them the thing that they would have, yet they cannot overcome themselves presently : so it is with many, they are not lasting in other things, but in their anger there they last : in any good motion for God, there they are fickle and inconstant, but their passion, that holds. Now meekness it doth moderate anger in regard of the continuance of it. Fourthly, Meekness doth moderate anger in respect of the measure of it. Why, if I be angry, I will be angry no more than needs must. Why so violent, why so fierce, why so cruel in anger ? as many they know not how to be angry, but they must be mad. But now one that hath a meek spirit, he may be angry sometimes; ay, but his meekness will measure out his anger — so much anger and no more, after the pro- portion to that that I am angry for. And then the fifth is. The ground from whence anger arises. The ground it is from pride in your hearts, or from some other lust, or from weakness; but now meekness of spirit that doth so much moderate anger, that whensoever I am angry, it shall not be from my pride, nor lusts, nor weakness. Thus meek- ness moderates anger. And then the effects of anger. Oh the woeful, evil effects that come from the anger of men and women ! Mat. V. 5.] BURROUGHS ON THE BEATITUDES. 73 What acts of sin is there committed in one hour, ■when you give way to passions ! There is more sin com- mitted sometimes by a man or woman in one day, when they are in a froward, pettish humour, than by others that are in a meek, quiet humour, for a year, yea, it may be all their lives. Thou mayest do that in one day, that it may be may cause thee to repent all thy life after. Oh, sin is multiplied almost infinitely when we come to a passion ! Passion and anger doth heat the lusts that are in the hearts of men and women, and therefore they are very active in their sin in the time of a passion — as Moses, when he came down, in his holy zeal he broke both the tables on which the law was written ; so we may say that people in their sinful passion they break both the tables of the law by their woeful distempers and sinful actions. "WTiat reviling speeches, what revenge- ful thoughts, what words and desperate resolutions are there in the time of anger ! But now, where there is meekness in the heart, it pulls anger back, and will not suffer it to proceed in any sinful effects. Nay, saitli meekness, what hath the Lord given me this affection in my soul for? is it not for his glory? What! is it for the producing of such base and sinful effects as these are ? The Lord forbid it. Oh the evil of anger ! Oh remember in the days of your humiliation to be humbled for the wonderful wicked effects of your sinful anger ! And you that have not matter to humble your souls before God when you are in secret, you want matter for prayer, oh do but con- sider of some fit of anger that you have been in, and see whether there are not sins enough when you have been in that to afford matter for your confessions. And then meekness doth moderate anger in respect of the end, that when I am angry I will not be angry for myself. You are angry sometimes, but what comes of it ? Now a meek heart, when it is angry, it will look at this. Oh let it be regulated so far as I may have good of it ; let me have holy ends and lioly aims in my anger. As now, am I angry with a child ; why, it is to the end that I might shew such dis- pleasure against such an offence as that the child may amend, and that the servant may amend. The Lord that knows all things, knows that when I do let out my anger against any man, or woman, or child, or servant, I do aim at the good of them ; and did I believe that to be gentle towards them, and not to manifest my anger, would do them more good, why, the)' should never see me angry. This should be the resolution of every godly parent, master, &c. Oh, ' blessed are the meek ;' blessed are they that are thus meek, that have thus much power to overcome the passion of their anger — they are blessed. Now I should have shewn many ways why those who are thus meek are blessed here, and for ever shall be blessed. There is as much said of this grace of meek- ness to set out the blessedness of it, as almost any grace I know, next to faith itself, that is the great mother grace. Why, thou that art meek art like God thy Father. When God would shew his glory to Moses in Exod. xsxiii., xxxiv., was not this a great part of his glory, ' The Lord long-suffering and gracious ' ? It is the glory of the Father to be so. And it is the glory of Jesus Christ to be so ; for, saith Christ, ' Learn of me, for I am meek.' Christ calls out no other grace that he would have his dis- ciples follow him in but humility and meekness. Why, blessed Saviour, why dost not thou speak of those other excellent graces of thine ? Thou hadst grace without measure, and when thou wouldst have thy disciples learn of thee, why dost not mention. Learn confidence of thee, and heavenly-mindedness of thee, and despising of the world, or any other gi-ace ? No, saith Christ ; if you would be my disciples, I would commend this to you — I am humble and meek. Why, was that the great. commendations of Christ ? Yes, the Lord Jesus accounted it his glory to be meek. Do not you account it a dishonour? Why, is that a dishonour to thee that was an honour to Jesus Christ ? Shall Jesus Christ reckon it his glory to be a meek man, and shalt not thou account it to be thy glory ? Oh blessed be those that are like God the Father and God the Son ! And they have much of the Spirit of God. What was the Spirit of God compared to more than meek- ness ? When the Holy Ghost did appear upon the head of Jesus Christ, John iii. 16, he did appear in the form, of a dove. Now they say of the dove it hath no gall ; it is the emblem of meekness. There- fore, if thou wouldst be like either Father, Son, or Holy Ghost, thou must be a man or woman of a meek and gentle spirit. ' Blessed are those that are meek,' for they have much of Father, Son, and Holy Ghost in them. It is very observable that God in his sacrifices he would not have lions, and tigers, and such wild creatures to be offered in sacrifice to him, nor no bu-ds of prey, but he would have the dove and the pigeon, and the lamb and the sheep ; the Lord doth regard rather such sacrifices than the froward, perverse spuits of men. I will give you now but one scripture for the blessedness of meek spirits. There are many promises made to those that are meek. Here is one great one in my text; but for the pre- sent only this one scripture, that one would think all those who have found any good by Scripture should for ever lay upon their hearts to meeken their spirits, — and especially it is applied to women, for they are the weaker sex, and passion and anger comes from weakness. Therefore the Holy Ghost, in 1 Peter iii. 1-3, where he is speaking unto women, exhorting them shew themselves the daughters of Sarah ; saith 74 BUBROUGHS ON THE BEATITUDES. [Mat. v. 5. ' Likewise, ye wives, be in subjection to your own husbands ; that, if any obey not the word, they also may without the word be won by the conversation of the wives; while they behold your chaste. conversa- tion coupled with fear. Whose adorning, let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel.' But how then ? women are much addicted to these things, therefore the Holy Ghost mentions these particulars. But, saith he, ' Let it be the hidden man of the heart, in that which is not corruptible.' What is that ? what particular will the Holy Ghost instance in for the hidden man of the heart ? Even, saith he, ' a meek and a quiet spirit, which is in the sight of God of great price.' Give me any scripture that puts such a commendation upon any particular grace. Indeed we have in effect other commendations, that come to as much, of faith, — for that is the great grace of the covenant by which Christ is made ours, — but for an explicit expression almost of any grace whatsoever, a meek and a quiet spirit is of great price with God, or, as some of your books have it, is much set by. Why would you have brave clothes and ornaments ? You account them to be precious ; to have costly laces and costly dressings and attire — you think to go in things that are costly. Ay, but what are these to God ? As if the Holy Ghost should say, H' you have but the plainest garment you are as acceptable wath God ; he looks into the inward man. Now to see a man or woman to have brave clothes, and have a fro- ward, perverse spirit, oh, such are loathsome to God, -^God looks upon those as having an ugly dress upon them. But now though you be never so clothed outwardly, yet have you a meek and a quiet spu'it, and that from the grace of the Spirit of God in you ? Oh, saith the Holy Gho.st, here is an ornament ! this is of gi-eat price with God ; it is much set by with God ; oh be in love with it. You use to say when you have a friend comes to you, If I did but know what you love I would have it for you. Now women and others say thus to God : Oh that I did but know what thou dost love, what God doth most value ! Can you say, as in the presence of God, that if you did but know what God loved most you would en- deavour to the uttermost you could that God should have it? Now behold here what the Holy Ghost' saith. The Holy Ghost saith this to all women, — and so it is true of men and women and servants, — that a meek and a quiet spirit is of great price with God. Therefore now though you cannot remember other things, yet go away and conclude I have been indeed of a froward and pettish temper heretofore, — ■ and oh the sins that I have committed in my fro- wardness !— but the Lord hath commended meekness to me. The text saith that they are blessed, and another scripture saith that it is much set by of God. Oh the Lord give us meek spirits that we may be blessed ! SERMON XII. MEEK PERSONS SUBJECTS FOR CHRIST TO COMFORT. 'Blessed are the meel : for theij shall inhent the earth.'— Mat. v. 5. God doth not prize the gay things in the world. Gold and silver and land and possessions and crowns, what are these to God ? Wherefore the Lord saith in Isa. xl., that 'all the nations of the earth are to him but as the drop of the bucket, and as the small duet of the balance ; nothing, yea, less than no- thing.' He doth not regard the nations of the world with all their pomp and glory, but now a meek and a quiet spirit God prizes ; that is high in God's esteem, that is worth a great deal with God, though all the nations of the earth are no more worth than a little dust is worth. Blessed then is the meek. We add further, Blessed is the meek, for they are the subjects that Christ is anointed by the Father to comfort, to preach glad tidings to. Surely then they are blessed. I say, Christ, as he is anointed by the Father to preach the gospel to the poor, and to those that mourn, so unto the meek ; in Isa. Ixv., ' The Spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings to the Mat. V. 5.] BITRROUGHS ON THE BEATITUDES. 75 meek.' The truth is, they are sad and disconsolate ; therefore in the forefront Christ is designed by the Father to preach good tidings to ther meek, and there- fore they must needs be blessed that the Father hath sent Christ unto to preach good tidings. And then, thirdly, Surely they are blessed ; for this meekness, or ability to moderate and order anger, God himself accounts it his own glory, therefore it must needs put a glory upon those that are meek. In Exod. xxxiv. C, where God would shew his glory, this is among the rest, ' The Lord, the Lord God, merciful and gracious, long-suffering.' That he is able to moderate his anger when he is provoked, and to be long-suffering with men, that is the glory of the Father. Yea, and it is the glory of Christ. In Psalm xlv. you have a prophetical psalm of Christ, setting him out in his glory. And observe, when the Holy Ghost would set out Christ in his glory, what he saith of him : ' Thou art fairer than the children of men : grace is poured into thy lips ; therefore God hath blessed thee for ever. Gird thy sword upon thy thigh, most mighty, with thy glory and thy majesty. And in thy majesty ride prosperously, because of truth and meekness.' Here is the majesty of Christ set out, and his glory; and meekness is one thing that is made that puts the glory and majesty upon Christ. Therefore blessed are the meek. And then for the Holy Ghost. You know that he appears in the likeness of a dove, wliich, they say, hath no gall, which is an emblem of meekness ; so that the meek have that that is the glory of the Father, the glory of the Son, and the glory of the Holy Ghost upon them. Blessed, then, are the meek. Again, further. Blessed are the meek ; for meek- ness it is an argument of their election. It is a fruit of God's eternal love to them, of God's electing love. Wherever there is true Christian meekness, we may conclude that that soul was thought upon from all eternity by God, elected unto eternal life. In Col. iii. 12 — you that are acquainted with Scripture, you cannot but know these things — ' Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, and long- suft'ering, as the elect of God.' That as if the apostle should say. Would you make it appear that you are the elect of God, put on then tlie bowels of mercy and kindness and meekness. It is not an argument that a man is the elect of God because he hath means coming in, because he hath excellent parts of nature and honours in the world, and because he gets a great deal of money ; this is no argument of God's elec- tion. But meekness and loving-kindness and long- suffering, these are the things that are the fruit even of election. And then the meek they are blessed, because meekness it is a special fruit of the Holy Ghost in the hearts of the saints, and an argument of the Holy Ghost's dwelling there. In Gal. v., you have there the most fuU setting out of the fruits of the flesh and the fruits of the Spirit that I know in all the book of God. Now mark, in the fruits of the flesh you shall find anger and wrath ; and when he comes to set out the fruits of the Spirit, there saith he in the 22d verse, ' But the fruits of the Spu-it are love, joy, peace, long-sufl'ering, gentleness, goodness, faith, meekness, temperance ; against such there is no law.' You shall find in setting forth the fruits of the Spirit, though there be many words, yet the most of them are but as it were synonnmas of meekness. As now the fruit of the Spirit is love ; you know a meek spirit and a loving spirit have great likeness one to another. And joy, there is none have of that sweetness of spirit as meek ones ; and peace, they are those that are of peaceable dispositions, and long- sufl'ering, and gentleness, and goodness ; and then he comes with meekness. The truth is, in these there is meekness ; but all these words are here mentioned by the Holy Ghost on purpose to set out the excellency of this grace of meekne.?s ; therefore he uame§ so many graces that are so near akin to this grace of meelcness. And as kinsmen look one like another, so do these graces that are so near akin, and this is the fruit of the Spirit. Passion and anger is the fruit of the flesh, the fruit of the devil in the heart ; but meekness is the fruit of the Spirit. Therefore blessed are the meek. And then meekness it hath in it magnanimity ; it argues a magnanimous spirit to be of a meek and quiet spirit. Men do think that their passion and frowardness doth argue them to be of brave spirits, of jolly spirits ; and no men do pride themselves more in the bravery of their spirits than froward people, especially in the time of their passion. But certainly a meek spirit is the most brave spirit in the world ; and that is the judgment of the Holy Ghost in Prov. xvi. 32, ' He that is slow to anger is better than the mighty ; and he that ruleth his spirit than he that taketh a city.' Why, what greater bravery and magnanimity is there than in soldiers when they come to take cities ; and men that are full of courage, we account them to be men of brave and excellent spirits. Ay, but would you know who are the men and women that the Lord looks upon as the most brave and excellent spirits ; they are the meek ones : ' He that is slow to wrath is better than the mighty ; and he that ruleth his spirit than he that taketh a city.' It may be thou thinkest thou canst do no great service for God ; others are employed in great and brave works, and do much in a httle time ; but canst thou rule thy spirit with this grace of meek- 76 BURROUGHS ON THE BEATITUDES. [Mat. v. 5. ness, it is a more brave exploit, and more honour- able in the e3'e of God, than if thou wert able to overcome a city. Surely there is much spoken of this grace in Scripture to shew how blessed they are. And then meekness we find it much the walk- ing worthy of our calling ; in Eph. iv., those that are called to partake of the grace of the gospel, they never walk so worthy of it as in this grace of meekness : ' I therefore, the prisoner of the Lord, beseech you that you walk worthy of the voca- tion wherewith you are called.' Now how should we walk worthy of the vocation wherewith we are called ? The Lord hath called you out of your na- tural estate, out of darkness into light, and he would have you walk worthy of this calling. Oh, saith a poor soul, how is it possible for such a poor creature as I am to walk worthy of such a glorious calling ? What ! for the Lord to let others to go on in the way of sin and death, and to call me out of that way to the kingdom of bis dear Son, what can I do to walk worthy of this calling ? If there were anything in the world wherein I might testify my walking worthy of this glorious mercy of God to me, I would do it. Why, would you fain walk worthy of your calling? mark what follows in ver. 2, ' With all lowliness and meekness, with longsuffering, forbearing one an- other in love.' Here is the way to walk wortlty of our calling ; it is the way of walking worthy of all mercies, of God's delivering of us from our bondage, when we can in ' meekness and lowliness, and long- suffering, forbear one another.' This is the walking worthy of our calling. Now I come to that which I have here in the text : ' For they shall inherit the earth.' It is as strange a promise as any we have in Scrip- ture ; as much against carnal reason as anything almost in all the book of God. ' Blessed are the meek.' Ay, you will say, they are blessed ; they may get to heaven when they die, but they are like to suffer a great deal of wrong while they live. Nay, if we do put up wrongs, and bear with others that do us injuries, we may have wrongs enough, and we may quickly lose all that ever we have ; this is the reason- ing of a carnal heart. But Jesus Christ, if you dare trust him, he professes that of all men in the world the meek are those that shall inherit the earth — it shall be better with them in the earth than with other men. Now you will say. Can that make them blessed, that they shall inherit the earth ? To that the answer is : Yes, that way of in- heritance of the earth is a great blessedness, and a certain argument of a man blessed by God, not because he shall have riches in the earth, but he shall inherit it as a child of God, he shall have the right unto the things of the earth as an heir. Men may have the things of the earth by a donation from God's bounty, and so I do not think they are usurpers of what they have ; God gives it them as a prince or judge should give a malefactor somewhat to maintain him for his diet two or three days after the sentence of death till he comes to be executed. Now he doth not usurp his meat that he doth eat, for it is given him freely. So wicked men they have the things of this earth in that way given them by donation to live ; though the sentence of death be upon them, and though they have ferfeited all the comforts of this world, it is given them, but they do not inherit. They have not that right to the things of this earth as they are co-heu's with Jesus Christ. Now this is a blessed thing to have all our right restored in Christ, even in the things of this earth, and to have it upon such a tenure. Certainly this love of God comes from the same fountain from, whence Jesus Christ himself came, though the things that are enjoyed are but outward in themselves. Those that have the care of God, the fatherly care of God, upon them here in this world to supply their wants, to help them in all their necessities, that have the inlluences of the love of God let out into them through all the comforts of the creature, that they can see God's love in them, and that have all things here in this earth sanctified unto them for the fur- therance of their eternal good, ' blessed are they, for they shall inherit the earth.' And there are some things else that we find in Scripture that Christ intends to his saints here upon the earth; for the Scripture tells us there shall be new heavens and new earth — not only new heavens, but new earth, wherein dwells righteousness. And so this blessedness may be fulfilled at that day when the new earth shall be : and in Rev. v. 10, ' And hast made us unto our God kings and priests ; and we shall reign on the earth.' I will not meddle with that matter of controversy about this, but take the words of Scripture as they lie. There is certainly a reigning of the saints upon the earth some way or other, for the Scri|)ture holds it out in so many words, it is so. Why then those that are meek ones they shall have a great share in this reigning with Christ, even upon the earth. Ay, but why meek ones rather than others ? Why, all God's people shall have one inheritance here in this world. It is said of Abraham, in Rom. iv., that be was ' the heir of the world ;' and so all the seed of Abraham doth inherit Abraham's inherit- ance, and every one of them is an heir of the world here as well as of heaven. But why the meek ones? Surely there is a special connexion between this promise of inheriting the earth and meekness. That I will shew you in divers particulars. As, First, Because those that are meek, they are not given so to wrangling as other men are ; they love to Mat. V. 5.] BURROUGHS ON THE BEATITUDES. 77 be quiet, and so by that means they enjoy their estates more comfortably here upon the earth. Men and women that are froward and passionate, and love wrangling and suing and lawing, many times they rend their estates, and squander away a fair inherit- ance that their parents have left them. There are many men of such disposition, as that for a good use, for the maintenance of the gospel, they would grudge at five shillings ; yet to have their wills in a way of law upon their neighbours they care not though they spend a hundred pounds ; yes, five hundred pounds. Do not you often hear them say, Well, I will have my will though it cost me a brace of hundred pounds ? Oh thou art a resohite, froward fool. But didst thou ever say. We will have the gospel set up among us whatsoever it cost us ? For a good use nothing comes from thee but as it were thy heart-blood, but now for thy will thou canst spend. Well, many times God lets thee do so, and yet it may be thou hast not thy will neither ; but now a meek one saves all this, and so comes to live a great deal better here in the earth ; and that is the first thing wherein meek ones have the advantage here of the earth. And then, secondly, That they have, though it be but a little, yet they have it with quietness and com- fort. Now ' a dish of green herbs is better with peace and quietness, than a stalled ox where there is con- tention.' Why, a poor man and his wife, that sits but at a stool, and hath but a little piece of bread and small-beer, and yet live sweetly together and meekly, why, they enjoy more comfort in this earth than your great men do that have great tables, but yet are froward ; when their diet is brought up to their table, why, this meat is not well dressed, and this bread is not well baked, and this servant doth thus and thus ! Men that have a great deal of busi- ness in the world, and have froward spirits, why, they enjoy nothing at quiet of all they have ; but now the meek ones, though they have but a little, yet they have it with comfort, with peace and quiet, and so they may be said to inherit the earth rather than others ; the truth is, you do not enjoy the things of the world any further than you do with quiet. Thirdly, Meek ones surely they shall inherit the earth, because meekness is such a beautiful grace that nobody will harm. Who will harm you if you follow that which is good ? Such as live meekly and quietly in a family, everybody will be ready to maintain their cause ; and so they come to have benefit here in the earth rather than others. Fourthly, The meek shall inherit the earth. Why, those that are meek they are more drawing than others ; as, for instance, if you should want a servant into your family, whom would you inquire for ? would not you have a man or maid-servant to be of a meek and quiet spirit ? And if you hear that they are of a froward, passionate spirit. Oh, say you, they shall not come into my house, and so you lose your good ser- vice by that means ; and another servant that is of a meek and quiet spirit. Nay, saith a master or mistress, I will have this servant though I give them more wages. Now here you see how the meek come to inherit the earth rather than other. Why, if a man be to seek a wife, one of the first qualities that he will look after is to see whether she be of a meek spirit ; and if she be not, let her have what she will else, she is oftentimes rejected ; but now let them be of meek and quiet spirits, though their portion be the less, yet they are accepted : so that meekness helps in the things of this earth. If a man were travelling, he would rather lie in an inn where the host and ser- vants are of quiet spirits, than in another place where they are not ; meekness doth much advantage the inheriting of the earth even in these things. Fifthly, Wherever there is meekness, there the soul doth give up its cause to God ; whatsoever wrongs a meek man hath here in this world, he doth interest God in liis cause, and by that means he comes to enjoy a great blessing in this earth. I beseech you mind this : I say a meek man is said to inherit the earth more than another, because his spirit comes to be so ordered that whatsoever wrongs he suffers in the world, he can keep his heart quiet, and by that means can interest God in his cause, and when you have once interested God in your cause, you are like to do well enough. As now sometimes when men cannot get some debts, if they can make the debt to be the king's, they could get it that way a great deal better than any other way. So now is there any cause that thou wouldst fain have success in here in this earth ? It may be thou wUt be wrangling and quarrelling thyself, and think to get it by thy own strength, and making of friends ; this will not do it, a hundred to one but thou wilt miscarry. But now if thou canst with meekness give it up to God, turn it over to God, and interest God in this cause, certainly then thou wilt have success in it, and so thou wilt come to have thy mind and will even here in this world. I will give you an excellent scripture for this ; in Num. xii., you have Moses commended there for the meekness of his spirit : ' And the man Moses was very meek above all the men that were upon the face of the earth,' I remember Ambrose saith concernino- Moses, that all his great works did not make him so honourable as his meekness did ; and Chrysostom gives the reason why God would speak face to face with Moses rather than with any other — it was be- cause of his extraordinary meekn«ss ; and ihe Jews have this tradition, that when Moses was to die, God came to him and embraced liim, and sucked out bis soul. However the tradition is, the soul is very dear to God, and if ever God vvould cbaw a soul out such 78 BURROUGHS ON THE BEATITUDES. [Mat. v. 5. a way, it would be the soul of Moses. And now see how he doth interest God in a great cause, and how God doth take it. We shall find in this chapter that Moses had a great deal of wrong done him ; it is said that Miriam and Aaron spake against ]\Ioses, be- cause of the Ethiopian woman whom he had married, and tliey said, ' Hath the Lord spoken only by Moses ? ' &c. ; ' And the Lord heard it,' saith the text. They came and wrangled with Moses : What is this Moses ? As if they should say, What ! hath the Lord spoken to Moses alone ? he would take all upon himself, and he would lift up himself above others. Ay, but Moses is but an ordinary man as others are, and hath married an Ethiopian woman, and so they spake against Moses. But now you do not hear that Moses began to exclaim against them, and cry out against them. No; but ' the man Moses was very meek above all the men that were upon the face of the earth.' Mark, now, how this meekness did interest God in his cause : And ' the Lord spake suddenly unto Moses, and unto Aaron, and unto Miriam, Come out ye three unto the tabernacle.' The Lord spake sud- denly; he breaks, as it were, forth from heaven. As if God should say. What ! is that servant Moses, that meek servant of mine, wronged? I will quickly appear for him. Mark, Moses was not sudden in passion, and therefore God was sudden. You are very sudden in your passion and anger, but if you would be less sudden in avenging yourselves, God would be more sudden in appearing for you. The Lord spake sud- denly, ' Come out you three to the tabernacle of the congregation:' come out; I will judge the cause, saith the Lord. Then it follows in the 5th verse, ' And the Lord came down in the pillar of the cloud, and stood in the door of the tabernacle ' — the Lord comes down from heaven to right his meek servant Moses — ' and called Aaron and Miriam, and they both came forth.' Just as if a father that hath his children wrangling one with another, he calls those that did the wrong. Well, stand you forth. Then mark ; 'And he said. Hear now my words : If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will spealc unto him in a dream. My servant Moses is not so, who is faith- ful in all my house.' Mark, in the 2d verse, ' And they said, Hath the Lord spoken only by Moses? hath he not spoken also by us?' Moses doth not come and tell them. Well, God hath spoken by others, but not so as by me ; no, Moses doth not so. But now mark, God saith, ' If there bo a prophet, I will speak to him in a dream, and vision, but my servant Moses is not so ;' now mark how God takes the part of a meek servant of his : ver. 8, ' With him will I speak mouth to mouth, even apparently, and not in dark speeches, and the similitude of the Lord shall he be- hold : wherefore then were ye not afraid to speak against my servant Moses?' then ver. 9, 'And the auger of the Lord was kindled against them, and he departed.' Moses when he was -wronged he was the meekest man upon the earth ; his passion is not stirred, but God's auger is stirred. The less the anger of Moses is stirred, the more is the anger of God stirred for him to vindicate him in his cause. You think, Oh how others WTong you, and your anger is stu-red presently. Ay, but you do not interest God in the cause by this means ; whereas if you were but meek, God's anger would be kindled for you ; and do you not think that the anger of God being kindled against those that do you wrong will sooner right your cause than when your own anger is kindled? And so I find that when David, in Ps. xxxviu. 13, had wrong, and yet was very meek in his wrong, God was interested in the business. He complains of his wrong before : ' My lovers and my friends stand aloof from my sore ; and my kinsmen stand afar off. They also that seek after my life lay snares for me ; and they that seek my hurt speak mis- chievous things, and imagine deceits all the day long.' Well, was David's spirit stirred now in anger and frowardness ? No ; laut, saith he, ' I as a deaf man heard not ; and I was as a dumb man that openeth not his mouth.' Though they did speak mischievous things against me, I as a dumb man opened not my mouth. And mark in the 14th verse, ' Thus I was as a man that heareth not, and in whose mouth there are no reproofs;' but then in the 15th verse, ' For in thee, Lord, do I hope : thou wilt hear, O Lord my God.' Here is the reason that made him so meek : Lord, saith he, when they thus spake agiXinst me and wi'onged me, I was as a deaf man, and I heard not ; I opened not my mouth : and the reason why I did not was because T had a God to trust in. you that are carnal indeed, and know not the way of God, when you are angry you have nothing to help you but the raising of the passion of your auger. Ay, but a saint of God hath something else to help him : saith he, ' I did hope in thee, O Lord, thou wilt hear.' Mark, I heard not, but. Lord, I hope in thee that thou wilt hear. The less thou dost hear when thou art wronged, the more will God hear. Oh that we had but such a spirit as the ser- vants of God had in former times. Moses and David here, oh how do they interest God in the cause ! Sixthly, The meek shall have blessings here upon the earth because there are so many gracious pro- mises ; besides this, made to them of very great mercy that will help them even in the earth. This promise that you have here, it is in Ps. xxxvii. 11. It is a promise that was in the time of the law ; and mark, Christ would shew that the entail is not cut olf, it is renewed again in the gospel, though the promise of outward things in other places are but in the general, Mat. V. 5.] BURROUGHS ON THE BEATITUDES, 79 that godliness hath the promise of this life, yet Christ will single out particular promises for the meek ones. In Ps. xxv. 9, ' The meek,' saith the text, ' will he guide in judgment, and the meek will he teach his way.' Oh what a promise is here I it is worth all your estates. If you were but acquainted with Scripture, you would account this promise worth thousands. Give me one scripture -where the qualifi- cation of the subject is named in so few words twice ; the Lord loves the subject here, as if he delighted to have the very name in his mouth. He doth not say. The meek will he guide in judgment, and teach him his way, but the Lord loves to have the name iir his mouth ; Oh the meek, the meek, twice together, I love him, and I will guide him in judgment, and teach him his way. Now this promise, it is to be understood of guiding in judgment and teaching a man his way in anything ; as, for instance, suppose a man hath an outward business befallen him in this world that hath a great deal of difficulty in it, so that he knows not what in the world to do to extricate himself out of the way. A meek spirit when he is in straits, the first thing he labours to do is this, to quiet his spirit in reposing him on God, and then when he hath quieted his spirit he looks up to the promise. Lord, hast not thou said, the meek wilt thou guide in judgment, thou wilt not leave him to his own thoughts, to bis own spirit; the counsel of the froward is carried headlong, but the meek wilt thou guide in judgment. Thou hast a promise that God will guide thee to order any affairs in the world, if thou canst but overcome thy passion ; and there is nothing will help a man more for understanding and judgment than meekness and quietness ; therefore in Prov. xvii. 27, ' He that hath knowledge spareth his words, and a man of understanding is of an excellent spirit.' But in the original it is, a man of under- standing is of a cool spirit. Men that are of hot spirits, hot-brained men, hot-spirited men, they think they have understanding more than others ; but the Holy Ghost saith otherwise^ — the man of un- derstanding is of a cool spirit. There is a great advantage that meekness hath even in a natural way to help a man's spirit, but much more when there is a promise too that he will teach them. There are many other promises in Scripture tending to the tha same thing. In Ps. Ixxvi. 9, ' When God arose to judgment to save all the meek of the earth.' When God comes to arise to judgment abroad in the world, the Lord doth not care for froward spirits. Let them go, saith God, those whose spirits are upon every little occasion set on fire ; but when God arises to judgment he will be sure to look to the meek ones. And then in Ps. cxlix. 4, ' For the Lord taketh plea- sure in his people ; he will beautify the meek with salvation.' Meekness is a beautiful grace, and the Lord will beautify the meek with salvation ; and in Isa. xxix. 19 there is a promise to the same effect; but tliat one more in Zeph. ii. 1, 2, there is a notable promise when there shall be times of common cala- mity. ' Gather yourselves together, yea, gather to- gether, nation not desired ; before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon ynu, before the day of the Lord's anger come upon you.' Then mark, ver. .3, ' Seek ye the Lord, all ye meek of the earth, which have wrought his judgments; seek righteousness, seek meekness : it may be ye shall be hid in the day of the Lord's anger.' You will say, Through God's mercy I find I have some power over my passion. Ay, but mark, are you meek? seek the Lord then, and seek meekness still, and then it may be 'you shall be hid in the day of the Lord's anger ;' as if the Holy Ghost should say. If there be any man in the world hid, you may be he. Oh these are the men that are public blessings in the places where they live. The prayers of the meek ones shall prevail with God, not the prayers of the froward. When you that are froward come to seek God, why, you cannot lift up your hands without wrath and without doubting ; but seek ye the Lord, all ye meek of the earth. Oh the promises that God hath made to those that are the meek ones in the earth! and all these tend to the strengthening of this great promise that is here, ' The meek shall inherit the earth,' Now the main thing that hath been spoken hath been but in way of explication, to shew you how this promise is made good, ' that the meek shall inherit the earth.' But now we shall come to the applica- tion of it. This meekness is like our salt, that in everything we have some need of it to season our lives ; the lives of men and women are unsavoury in the places where God hath set them, because of the want of this grace of meekness. 80 BURROUGHS ON THE BK.\TITUDES. [Mat. v. 5. SERMON XIII. A REPREHENSION OF PROFESSORS THAT ARE NOT MEEIL ' Blessed are the meek : for tlifi/ shall inlierit the earth' — il We shall now come to the application, -whicli I in- tend but in two particulars. The reprehension of those that profess themselves disciples of Christ, and yet we cannot see the stamp of the Spirit of Christ upon them ; in this particular, in regard of meekness, we have cause to draw buckets of tears to bewail, and to quench, if it were possible, the fire of the passion of men's spirits. And those that I shall direct myself to, shall be such as profess themselves willing to be Christ's disciples, to hear Christ, for it is Christ's sermon, and he directed himself to his disciples in this sermon. And it is no marvel to see men who are carnal, who are led by an earthly spirit, for them to be froward, passionate, and proud ; but for those that are godly to be so, this is that that goes very near to the Spirit of God. It is made a special argument against passion and frowardness, and so for meek- ness, because otherwise the Spirit of Christ would be grieved. In Eph. iv. 30, ' And grieve not the Holy Spirit of God, -whereby you are sealed.' Why, what will grieve it ? what should we take heed of, that we may not grieve the Spirit of God? Mark in ver. 31, ' Let all bitterness, and wrath, and anger, and evil- speaking, be put away from you, with all mahce : and be ye kind one to another, tender-hearted, for- giving one another, even as God for Christ's sake hath forgiven you.' The giving way to passion and frowardness will grieve the Spirit of God. You that ever have found any good by the Spirit of God in your hearts, take heed of frowardness ; labour for meekness and kindness, that the Spirit of God may delight in you, for that is very suitable to the Sjjirit of God, that is a dove. I confess I had some thoughts to speak of the vain pleas that many have for their passion and frowardness ; but I consider for that, if God gives life and liberty, in going on in the hand- ling of this sermon of Christ, I shall meet with that again in the 22d verse of this chapter, ' I say unto you, Whosoever is angry with his brother without a cause shall be in danger of the judgment.' There- fore I leave those things to that place. But now this one thing only in this use of reprehension, and that AT. v. 5. is to labour to shew those that profess themselves saints, that frowardness, want of meekness, it is that that is as much contrary to true grace as almost any corruption that can be named, which it may be they little think of. They think they have angry and passionate natures, they are somewhat hasty, but they are delivered from other corruptions that men do wallow in. Know that a hasty, froward spirit, a spirit that is not commanded by this grace of meek- ness, so far as it prevails, it is as contrary unto true grace almost as anything you can think of ; and truly there may be a great deal of suspicion whether there be true grace or no in those that have not, in some measure, this meekness prevailing in them, but rather passion and frowardness. As thus. First, Frowardness and anger is contrary to true grace ; for what is it that grace doth in the heart when it first comes ? The first thing is to shew unto the soul its own vileness, its own wretchedness and baseness by sin, and the danger that it is in through sin. Now how contrary to this is a froward, pas- sionate heart, to the sight of its own vileness and baseness. What ! dost thou see thyself to be a vile, base, sinful worm, and yet canst bear nothing that is against thee, but presently thy heart is in a flame if anything come cross to thee ? Surely thou knowest not thyself. And, Secondly, The first lesson that Christ teaches any that comes into his school, it is the lesson of self-denial ; that is the ABC of a Christian : ' Whosoever will follow me let him deny himself.' Now how contrary is a froward, passionate spirit to the grace of self- denial, which is the A B C of a Christian, the very first lesson that Christ doth teach any that come into his school ! Wilt thou come to learn of me ? let that be the foundation of alL You must deny yourselves, you must not be set upon your own mind, and own will, and own thoughts, so as you have been. Ay, but now there is no such self-seeker as a froward heart. What is it that raises passion, but because I con- ceive myself to be crossed ? I am crossed in my own will, and that I would have ; whereas did but self- Mat. V. 5.] BURROUGHS ON THE BEATITUDES. 81 denial prevail in the least, there would be way for meekness presently. Thirdly, When grace comes into the heart, doth it not discover to the heart the inlinite need it stands in of mercy ? I lie at the feet of mercy, at the dis- pose of mercy, and if mercy comes not in to save me, I am undone for ever. Now, how doth this stand with thy sight or sense and need of mercy, that art of a froward disposition, and canst bear nothing with others, and yet confessest thou staudest in so much need of mercy thyself ? Fourthly, When grace comes into the heart it brings the heart into subjection unto God, unto another rule than it walked by before. That is a principal work of grace, to subdue the heart of a sinner to God. The hearts of sinners are naturally stout and rebellious against God, and go on in a stubborn way till grace comes and lays them under. But now this is quite contrary to frowardness and passion. A froward heart would indeed be above God and any rule what- soever ; it cannot keep itself under and lie in subjec- tion unto rule ; and hence is the reason that froward and passionate people use to have such expressions, I will, and I will, and I care not ; their hearts are not subdued to the authority of God. The heart that is subdued to the Lord and to his authority, come and bring it but a scripture, it yields presently; but a fro- ward spirit i.3 not so. Hov^ contrary is frowardness to true grace ! Fifthly, As soon as ever there comes any grace, there comes in the spirit of Jesus Christ to the soul. That makes the soul, in some measure, to be like unto Jesus Christ. Now the spirit of Christ, as I shewed you in the opening the excellency of meekness the last day, it is a spirit of meekness : ' Learn of me, for I am meek.' Now this frowardness of thine being opposite so much to the spirit of Jesus Christ, it is opposite to the work of grace. Sixthly, Grace, when that comes in, it brings light into the soul, it brings wisdom to the soul, and guides it wisely. Naturally, we are foolish as well as dis- obedient, we are darkness itself ; but now there is no disposition of soul that is in greater and thicker darkness than froward and passionate people. Passion doth exalt folly ; such a soul is not guided by wisdom, and therefore very contrary to the work of grace. Again, seventhly, You know the promise of the gospel, it is to meeken spirits, to meeken men. AYhen tlie gospel comes, then the wolf and the lamb shall lie down together — those that were of wolfish spirits ; and the lion and the ox shall eat together ; there shall be a great deal of peace, love, and quietness, where the gospel comes. Now, then, that which is contrary to the work of the gospel is contrary to the work of grace in the heart. How hath the gospel been fulfilled then, if it hath come into thy soul, to cause a quietness in the heart, and there is none ? I beseech you that profess godliness, to consider there is more danger in a froward, passionate spirit than you are aware of ; and though you may think, because you make profession, and come to hear the word, and spend a great deal of time in prayer and fasting and longing after ordinances — you think now that certainly you have grace ; but you may be mistaken, the frowardness of your hearts may be your bane eternally. We read of Moses, though he be com- mended to be the meekest man that ever lived upon the earth, yet one froward, passionate act of his shut him out of Canaan ; though in the whole course of his life he was so meek that God commends him to be the meekest of all, yet shut out of Caanan for one act. Canaan, you know, was a type of heaven ; though Moses was pardoned so as he was received to heaven, yet as for Canaan God would not Iiearken to his prayer, but would take that advantage of him to shew his displeasure against that act of his of passion, and shut him out of Canaan. Take heed lest that froward heart of yours shut you out of heaven eternally. You mightily cry out of those that are drunkards ; you are no such, and you think that cannot stand with grace — they are shut out of the kingdom of heaven. Why should there not be as much danger in a drunken passion, as in drunken- ness by beer or wine ? Certainly the drunkenness that comes by passion doth cause often as many, as great sins as that that comes by wine or beer. You would think it a foul thing if it could be said that once a year you should be overcome with drunken- ness. Oh, how often have you been drunk with passion ! and that drunkenness may be as grievous to the Spirit of God as if you were drunken otherwise, by beer or wine ; and therefore look upon it as a greater evil than you are aware of. But we proceed to the use of exhortation. Blessed are the meek. Let us all learn to be of meek and quiet spirits. I remember in the sixth of Numbers it is said of the Nazarites, that they must drink no wine ; so the text saith, they must drink no vinegar neither. The Nazarites were a people separated for God — from thence they had their name, from separation — and all the saints of God they are Nazarites. As Christ was a Nazarite, so all that are Christ's are Nazarites — are separated for God's people, separated from others : the Lord separates the godly man for himself. Now this is the law upon all Nazarites : they must drink no vinegar — that i--, they must not be of vinegar spirits, of sour spirits, but must be of quiet spirits, of loving and meek spirits. It concerns us all, especially those that are inferiors, that they should be of meek spirits towards their superiors; those that are under afflictions, bodily or spiritual, they should be of meek and 82 BURROUGHS ON THE BEATITUDES. [Mat. v. 5. quiet spirits. It is unbeseeming any to be of a fro- ward, passionate heart, but especially those that are 'inder afflictions. The Lord sends afflictions upon thee to humble thee, and to meeken thee; and if thou beest not meek now, when wilt thou be meek ? We ought to be meek towards our brethren, towards one another, and to be meek towards neighbours. There are many that are so used to frowardness and passion towards their servants, their children, or wives, that even when they have to deal with God himself they shew themselves froward and passionate then too. My brethren, let us learn to be in love with this amiable and lovely grace of meekness. And all that I intend to do therefore in this use, it shall be to propound unto you some various waj's or helps whereby youmaycometoget a habit of meekness, to behave your- selves meekly and gently in the places where you live, that so this promise may be made yours, that you are the blessed ones of Christ, and shall inherit the earth. In the first place. If you would have meek spirits, learn to set a high price upon the quiet and sweet- ness of your spirits. Set a high price upon it; account it to be a rich jewel of great worth, as we told you that God accounted the meek spirit to be of great price. It is one way to get it, to have a right esteem of the rest of spirit and quietness that meekness will cause in the soul. We may say of it as Tertullus the orator said to Felix, By thee we enjoy much quietness ; there is many good things done by thee, and by thee we enjoy much quietness. By meekness there is much quietness enjoyed in the heart ; there- fore saith Christ, ' Learn of me, who am humble and meek, and you shall find rest to your souls.' There is rest. Put a high price upon the rest and quiet of your spirits. Say as the fig-tree did. Should I lose my sweetness, and come and reign over you ? — when a temptation comes to passion, .Shall I lose the sweet- ness that I have had in my spirit, to have my will in 6uch and such a thing? Through God's mercy I have found this, that when I have been able to overcome my passion I have had the sweetest time that ever I have had in all my life. When I could deny myself, and exercise meekess, oh the quiet of my heart ! it was worth a world ; and shall I lose this for a trifle now, for a toy? Oh the poor trifles and toys that men and women do cast away the quietness of their sj)irits for, as if they were nothing worth ! If a man had a golden ball in his hand, and any in the street should cast dirt upon him, would it not be accounted a folly in Iiim to throw his golden ball at them again that cast dirt upon him, to revenge himself that way ? Truly thus you do, you that have any of this grace of meekness in your hearts, and ever have had any quietness through the exercise of this grace. Now there comes a temptation ; such a one doth things displeasing to you, and crosses your will, how do you revenge yourselves ? You cast this golden ball away upon them — that is, the quietness and meekness of your spirits, you lose this upon them. Account it at a high rate, and therefore lose it not for a little. That is the first rule. A second rule to help us against passion, from the exercise of meekness and quietness. It is often to covenant with God, yet in the strength of Christ ; and though it be but for a little time, as thus, why may you not covenant thus with God, you that find that you are overcome in your passion, and you say you are troubled for them, and would fain get victory over them to the exercise of this grace of meekness, why may you not, when you rise in the morning, thus bethink yourselves. Why, it is like this day there may fall somewhat out that may stir my passion, and take away the comfort of meekness that I have had ; well, I will covenant, (through God's enabling of me,) now this day that, whatever shall befall me this day, I will be quiet tiU night at least. I will bear it but till that time, and upon this consideration, that if there be any cause for me to be stirred and angry, I may be stirred and angry afterwards for it, and I may right myself as well afterwards as this day; but for this day I am re- solved that I vi'ill set myself to curb my passion and my will for this one day. And if you think that be too long, do it but till noon ; to resolve that from this time till noon, whatever befalls me, I will manifest no passion, but I will rather take it into considera- tion after noon, or the next day, than now. One would think this were not impossible for a man, though of a very hasty spirit, yet to be resolved for one day that, whatever falls out, to bear -with it that day. But you will say, this will not mortify that corruption of jsassion. But though it will not mortify it, yet you cannot imagine what power there will bo in keeping down j'our passion but for a while. As fire, we know if it be but smothered it may be put out that way ; and that man or woman that can but overcome themselves for one day, will find such sweet- ness that day that they will begin to think with themselves. Why may not I covenant for to-morrow too? And then they will find so much sweetness for that day, they will think they may resolve for the next day. Oh, if you could but overcome yourselves for a day, you find so much good as it would ex- ceedingly help you against another day. But thirdly, This covenanting will not be suffi- cient, except there be humiliation for that that is past. Those that only resolve to set upon a duty, and are not humbled for the want of the duty before, they are like to do little good by their resolutions. You must therefore, if you would ovei'come your- selves, and set upon anything that God requires of you, you must be humbled for that that is past. Mat. V. 5.] BURROUGHS OX THE BEATITUDES. 83 Physicians use to purge out choler by bitter things ; and those that would tame wild creatures, it is by keeping them in the dark. So humiliation for the distempers of passion is a special means to purge out jjassion, and to tame and quiet the spirits of men and women. Many of you have been overcome in froward fits, and you have seen the inconveniency of them, and it may be after you have thought. Oh this is ill, and you hope you shall do so no more ; but although you think you will do so no more, yet except you be humbled for that you have done, you will fall to it again. And so it is a rule in all other things, that those who do resolve to amend in any particular, if they be not humbled for that that is past, they will fall to their sin again. It is a very remarkable example that we have of the people of Israel. Eead but the two or three chapters of Exodus. Chap, xv., towards the latter end, there you find that the people did chide with Moses l.iecause the waters were bitter. Well, they were not humbled for this. And in chap. xvi. you find them at it again ; though God was merciful to them then, yet when they came to another strait, they were froward and angry again ; and when God delivered them there, you shall find them at it again, in chap, xvii. 2 ; so that upon every new occasion they fall to it again. Why ? Because we do not find that in the interim they were humbled for their former dis- tempers. Therefore you that have such froward distempers, oh get alone, and apply the salt tears of humiliation unto that choler of yours, and see what this will do. Humiliation for that that is past will be a special help for time to come. Fourthly, If you would have meek and quiet spirits, take heed of the first beginning of passion. AVe know that when a fire is, we do not stay quenching of it till the house be all in a flame ; but if there be but a little fire kindled in any part of the house, if there be but a smoke, you will say. Where is it ? and are not quiet till you find it out. So should it be when passion begins to arise ; your house begins to be on a fire, your souls begin to be on fire ; and }'ou should be as much set upon quenching of it at the first rising as you would be when you see the fire break out in your house at the very first. Per- haps a dish of water may quench that now, that if you stay but till half an hour hence many pails of water will not. So it is in the point of passion. If so be that people would be careful at first, then with a little ado they may quench their passion, if they will take it when their passion begins to kindle ; but stay a while, and there ^^ill be no rule at all, no coming near a man. So poison : take it as soon as ever a man feels his body distempered, and there may be means to help against it; but if you stay a while till it hath got power over nature, there will be little help then. Oh, look upon passion as if it were poison, and take some remedy presently ; let not your passion be working any longer. So a fever ; it oftentimes may be easily cured at first. So passion ; it is a fever. Take the fever at the be- ginning. There have been most fearful distempers of passion risen from very small beginnings, which have broken out to most fearful outrages. As I remember in the history of Venice, I have read of two sons of the Duke of Florence, that having been a-hunting, there was contention about which of their dogs killed the hare. Saith one. My dog caught it first ; and the other, No, but it was mine. And so they continued till one drew the sword upon the other, and so slew his brother; and the brother's man that was slain, seeing his master slain, he draws ujion the other brother, and kills him. And so the duke loses two of his sons at the same time upon that occasion. How often is it in your families, that a little spark, what a fire doth it kindle ! At the first there may be but a word spoken amiss, that might easily have been passed over. No ; but that word begets another, and that word begets another, and that begets yet another, and so it grows to a most hideous flame. Take heed of the beginning of passion. Whenever any anger begins to arise in the family, or in your souls, oh it is time for you then to look to your- selves. vSometimes you shall have friends that at first their fallings-out begin but in the very countenance. One man thinks. Surely such a one looks not upon me with such a pleasant countenance as he was wont to do ; and from thence he begins to have surmises and suspicions, and then comes to make misinterpretations, and from thence there comes a strangeness ; and from being strange they begin to hearken to tales that are carried one against an- other, and to believe them, and to aggravate them ; and then they begin to speak some hard words one against another ; and then they begin to do some ill offices one against another ; and then break out into violent and eminent contention and actings one against another ; whereas, had there been but care taken at the beginning, all this might have been prevented : Prov. xvii. 14, ' The beginning of strife is as when one letteth out water : therefore leave olT contention, before it be meddled with.' Take heed of the be- ginnings of sin, if so be that you would keep your spirits in any meek and quiet frame. Then a fifth rule is this. If you would keep your spirits in quietnes.s, make account beforehand that you will meet with things that shall cross your wills. That is a good help against passion. And to quiet our hearts, as Anaxagoras said, when he heard of his son that was dead, saith he, I know that I begat him mortal ; so when you liire a servant at first, make account that there will be weakness in your servant 8-1 BUEROUGHSON THE BEATITUDES. [Mat. V. 5. beforehand — certainly there will be many things clone by him that will displease me. When you marry a wife, you should beforehand make account — there will something fall out between us that will displease one another. And so when you take a friend, before- hand you must make account — it is a friend that hath both his frailties and infirmities. Now if we make account beforehand that while we live in this world •we are not like to have our wills to be satisfied in everything, this will be a means to quiet our hearts. This is no more than I made account of. A soldier that goes into an array, when he meets with hardship, he is quieted with this, it is nothing but what I made account of beforehand. Mariners, when they are abroad and meet with storms, were it seemly for them to vex and fret ? they knew that it was likely they should meet with storms. So whenever anything falls out that crosses you, remember this : If I had wisdom beforehand, certainly I could think none other but that I .should have divers things would cross me ; and now God puts me to trial to see whether I will bear these crosses or no that doth befall me. The sixth rule is this. Consider thy own frailty. Others there are that do provoke thee and stir up thine anger ; but thou must go by that rule. We seek pardon, and we give it. I meet with such and such things in others, and it may be within a while they may meet with things amiss in me ; they olTend me, and I am like to offend them too ; and that is a marvellous help to quiet the S])irits of those that are truly gracious. Therefore in Gal. vi. mark the argu- ment of the apostle there, ' Brethren, it a man be overtaken with a fault, ye which are spiritual restore such a one in the spirit of meekness: considering thy- self, lest thou also be tempted;' and then it follows, ' Bear ye one another's burdens, and so fulfil the law of Christ.' Bear ye one another's burden; consider you may be tempted, and then bear ye one another's burden. The burden is like to be mutual ; I bear my brother's burden, and my brother is like to bear my burden ; I have a burden that may as well try his patience, as his tries mine ; and therefore let us bear one another's burden. As now among servants, when one of them is sick, we would account it an unreason- able thing if the other should murmur for the helping of his fellow-servant — No, he will not do it. But reason thus : I must help him now ; why, I may be sick ere- long, and then he will help me. So do others cross you, be you meek towards them, as you would expect that they should be meek towards you. It is ordi- nary for men that have the greatest weaknesses, for them to bear with the weaknesses of others, lest they be like, in this case, to the gouty leg, that must have all the attendance itself, but is useful for nothing ; so it is with many that have such proud and froward spirits, that everybody must seek to please them, and yet they will seek to jilease nobody themselves. Oh remember your own frailty ! And if any of you shall say, Ay, but I am not so great a burden to others as they are to me, and there- fore there is no equality for me to bear his burden because he is like to bear mine. I beseech you, do but observe what the answer to that is. First, Every one is ready to think that he is not so grievous to others as others are grievous to me. Grant it ; but then observe, it a^ijDcars that thou art stronger than thy brother, and therefore if the heavier end of the burden be upon thy shoidder, then thou shouldst quietly bear it, because it seems God hath made thy shoulder more able to bear it ; and it is not more difficult for a man to bear the offences of others against him, than it is for him not to be offensive to others. And therefore rather bless God when thou thinkest thus : The burden of my brother is greater than mine, and it is God's mercy to me that he hath made my strength greater than his, and so, consider- ing one another's burdens, let us labour to bear them meekly and quietly. Again, a seventh rule to help is this. Labour to keep thy peace with God. There is no such means to keep the heart in quiet as to keep peace with God. Let all be well between God and thy soul, and that will quiet thee when thou meetest with crosses. As if all be well within the earth, the tempests and storms that are about it will never shake it; and so that that disquiets men's hearts, it is the corru}>tion that is within, and not so much the temptation that is without. But for this peaceableness of spirit tliat comes from our peace with God, it may be we shall have some occasion to speak more of, when we come to speak of that blessedness, ' Blessed are the peace- makers ; ' and therefore I pass by that. The eighth rule is this. Convince thyself that thei'e can be nothing done in anger, but may be better done out of it. ' The wiath of man doth not accomplish the righteousness of God,' saith the apostle. As now, wouldst thou reprove a man, the best way is to reprove him in meekness; you that are spiritual, restore in meekness such as are fallen. Physicians must notgive physic scalding hot. Eeproofs are physic ; do not give it them scalding hot ; give it them but merely warm, in a spirit of love; no hotter than love will warm it. And so, whenever thou correctest thy children or servants, thou thinkest that if thou doest it not in a passion, thou must not do it at all ; that is thy folly. Thou mayest do it better out of a passion than in a passion ; and therefore divers of the heathen, they would not correct their servants merely because they were in a passion. If thou wouldst give an answer to another who speaks to thee that that is amiss, wouldst thou convince him, thou mayest do Mat. V. 5.] BURROUGHS ON THE BEATITUDES. 85 it better if thou canst overcome thy passion. Thou mayest reason the case with thy brother a great deal lietter out of thy passion than in thy passion. Ay, tlie truth is, those that have power over their passion liave a great advantage over any that they contend withaL Consider but of this, and this will be a means to meeken thy heart : when the heart is up in anger, it would fain be acting presently ; but keep down thy passion, and call in the grace of meekness. Consider, I would now be acting, but why may not I act as well out of passion as in passion ? yea, I may do it better, and therefore I will do it then. If passion do but stay a while, then it will be clarified. It is true, anger is the whetstone of virtue, if it be done in a right manner ; but it is as it is in physic — if the gross be given, it will do no good, but if it be clarified, then it may be of a great deal of use; and so it is with passion. In the ninth place, When thou feelest thy passion begm to arise, labour to turn thy passion another way, upon some other object : as thus — I feel anger begin to arise against my brother, or wife, or hus- band, or servant, now let me labour, instead of anger, to exercise moiirning ; such a one hath dis- pleased me, my wife, or child, or servant ; before thou givest way to thine anger, get alone and bemoan their sin. Thou sayest they have done exceeding ill. Have they ? then they have sinned against God as well as against thee ; and if so, then take this rule : before thou shewest any passion — get alone, and mourn for their sin against God ; then come out and see how thy passion will work after thy mourning for their sin. You would find this rule of very great use— if husbands and wives that have not lived quietly, or masters in their families — if you would but observe it that when anything is done amiss ; if it be not sin against God, then there is no great matter to stir your anger, but if it hath sin in it, then be sure to mourn for it. First before God you let out your passion, and so turn anger into love. Pliysicians, when they would stanch blood that runs too much in one vein, they seek to turn it into another ; and so should we do with our affections. And that Christian hath a great deal of skill, wisdom, and strength that is able to turn his affections : Now I will exercise anger, and now I will exercise love, and now I will exercise sorrow, and now I will exercise joy, and now I will exercise hope ; so that he is able to turn his affections this way and that way. If a man be not able to turn his affections this way and that way, surely there is some distemper; but this is the excellency of a Christian, he hath com- mand over his affections, he can turn them this way or that way. It is a good thing in dealing with childien, when they are dogged or sullen, not to fall upon them in a rage, but if you can turn their thoughts to something else. You have displeased them in one thing, do not be grating u])on them in that one thing, but see if you can turn them to be think- ing or looking after some other thing, and by that you shall get them sooner out of their sullen mood than by opposing it. So it is with ourselves ; many times there is a suUen, dogged, froward mood upon our hearts; now the way perhaps will not be to oppose directly that sullenness of our hearts, but the way will be to have some object before us to turn the stream of the heart to. Tenthly, Another rule to help against anger it is this : Do not multiply words ; take heed in froward passion that words be not multiplied. In Prov. viii. 13, and in j\Iat. v. 22 — divers scriptures I might shew that the multiplying of words is very dangerous in time of passion, and especially to give liberty to wild speech. Words are wind ; ay, but they are that wind that blows up this fire to a mighty heat. In Prov. vii. 11, it is said of the whore that 'she is loud.' It is a most unbeseeming thing for women, though they be provoked by anger, to be loud in speech, to be loud in their words, and to multiply their words. The whorish woman is described by that she is loud ; and therefore those that would behave themselves as ma- trons in sobriety and modesty, take heed of loud speeches. And then of adding word to word ; the best way is rather to be silent, rather to turn away, as we read of David, when he had to deal with his froward brethren, in 1 Sam. 17, 'He turned away from them, and would answer no more.' I confess to turn away in a sullen manner, that is not good neither ; but to give a few gentle speeches and then to turn away — to turn away without any answer that may provoke as much ; but first to give some gentle answer and then to turn away, and resolve not to multiply words at such a time as this is; that is another rule. Eleventhly, If you would not be passionate, but of meek and quiet spirits, take heed of putting your- selves into too much business that God calls you not unto. And the reason is this, because there is no business but will have somewhat or other to fall cross ; therefore be sure to be about nothing but what God calls you to, and there you will have the blessing of God. But when men will have many irons in the fire, more than God calls them to, no marvel though their fingers be burnt ; we find that those men that are very busy are very froward. But now when you know that your business is but that that God calls you to, and you do it in obedience to God, you may expect the blessing of God upon you to quiet you ; but otherwise there will be many temptations in'it. Twelfthly, Further, take heed of too much curiosity. A man that is in a family, if he will be prying into everything in the family, he must have his eyes in SG BURROUGHS ON THE BEATITUDES. [Mat. V. 5. every room, and take notice of every passage in the family ; if so, a thousand to one but tliere will many things fall out that will disturb his passion. ' You must not take notice of every little fault in a servant, nor every small offence in wife or children ; but you must see and not see, if you will be of meek spirits. A foolish, nice curiosity in men in prying into every- thing in a family, and those things it may be that do not concern them, as it is very unbeseeming a man, so it is that that occasions a great deal of disturbance in the family. Thirteenthly, Another help will be to consider thus : Oh, what if this be now a temptation of the devil ! The devil owes me a spite, and who knows what the devil is now putting me upon ! If thou hadst but so mucli power over thy heart as to think thus : Whenever I am in a fit of passion, this is like to be a temptation ; the devil intends to do me some mischief at this time. It is an excellent similitude that Augustine hath about this : ' As it is with a fowler,' saith he, ' he sets Ins net near a hedge where the bu-ds are, and then he goes and takes stones and Hings into the hedge to scare the birds. The fowler doth not think to kill the birds by the stones, but it is to drive them by the stones out of the hedge, that so they may fly into the net.' So it is, saith he, when the devil hath an intention to draw thee to some sin ; saith tlie devil, I cannot tell how to draw them to such and such sins except I stir their passion ; let me but stu" their passion, and tlien I shall get them to that sin well enough. The thing that the devil aims at is some sin he would have them fall into. When the devil comes to stir up passion — as the fowlers throwing stones into the hedge — he cares not so much for thy passion ; but the thing that he aims at, it is the evil he would bring thee into by thy passion_: so that the very thoughts of this, now a passion is come, and if this should prove but a temptation to some vile sin, what would become of me ? and therefore I will sit still and do nothing rather than I will be thus hatched by the devil. Fourteenthly, Set the example of God, of Jesus Christ, and of his saints before you ; it is a mighty wa}' to help against passion and anger, considering liow meek the Lord is. When God had to deal with Cain, with what meekness and gentleness did God liimsclf deal with Cain. ' Why, where is thy brother ?' saith God ; and when Cain answered God churlishly, yet God goes on in a meek way, and saith, ' If thou dost well, shalt thou not be accepted ?' And so when God had to deal with Jonas, which was that froward, pettish jirophet — for so he was. ' Now,' saith God to him, 'Jonas, dost thou well to be angr}'?' when he saw him in a fit of anger. It is a good pattern for us, when we have to deal with others that ai-e of angry spirits, to say, Do you well to be angry? God did not come in a boisterous way to Jonas, but comes in a gentle and meek way : ' Dost thou well to be angry?' saith the Lord. Consider how God deals with his poor creatures ; and it is no dishonour to you to deal so with your servants and children, that are not so injurious to you as you are to God. I might also set before you the example of Jesus Christ. I remember 'I have read of one, that his wife asking of him how he was able to overcome himself when he had such wrongs and injuries offered him. Why, truly, this is the way that I take, saith he : I go and meditate on the sufferings of Jesus Christ ; what wrongs Jesus Christ had, and yet how he was as a lamb that opened not his mouth, and I never leave meditating until I get my spirit quieted. The medilation of the sufferings of .Jesus Christ, and of his wounds, and his wrongs, and how gently and meekly he bare them, oh it is a special means ! I re- member Camerarius tells of some, when they were in a mad rage they Avould set a sheep or lamb before them, and it would be a means to quiet them. When we are in a passion, in a mad rage, let us but set that meek lamb, the Lord Jesus, before us, and that will be a means to quiet us. So you have it in 1 Pet. ii. ; there the apostle makes use of the example of Christ to keep our spirits in a quiet and meek way, ' For,' saith he, ' hereunto were ye called,' — that is, to take patiently what wrongs were offered to us — ' because Christ also suffered for us, leaving us an example that you should follow his steps : who did no sin, neither was guile found in his mouth : who, when he was re- viled, reviled not again ; when he suffered, he threat- ened not ; but committed himself to liim that judgeth righteously.' Read but this text, and set but this example of Jesus Christ before you, and it will be a special means to quiet your spirits. And so I should have set before you the examjjle of the saints, of Abraham, of David, of Stephen, of Paul, and others ; but I will only name one or two others. I remember the example of Calvin towards Luther is very famous, and especially it concerns ministers. Though there were a great deal of differ- ence in judgment and ways — Luther was of a hot and fiery spirit, and Calvin more tender ; and Calvin had such a speech concerning Luther ; ' Well,' saith he, 'let Luther call me devil, call me what he will, yet I will acknowledge Luther to be the servant of Jesus Christ, and one whom Christ doth use as an instru- ment of a great deal of good.' Here was a sweet and quiet spirit in Calvin, that was a man so instru- mental for God. There is no such way to heap coals of fire upon the heads of those that do oppose us, as to carry ourselves meekly and gently towards them. Therefore, for the close of all, I beseech you lay up these rules that you have heard. And let this one be added more. Fifteenthlv, Mat. V. 6.] BURROUGHS ON THE BEATITUDES. 87 Take lieed of the next temptation, if so be that you would exercise this grace of meekness — though you forget other rules, yet lay up this — take heed, I say, of the next temptation, go away but with this reso- lution : The Lord hath made me to hear of the ex- cellency of the grace of meekness, how it is com- mended by Christ, and that it hath such excellent promises ; and he hath shewn me somewhat of the evil of a froward spirit that is so contrary to it, and hath given me many rules for the helping of me that so I may live more quietly in my family. Well, now I shall go away, and after I have heard all this, it may be a temptation will come this night, for that is the way of the devil, that just at any time when you have heard against some particular sin, there will come some temptation to that sin. And when you have been put upon some duty, there will come some temptation to take you off of that duty ; for if the devil can but prevail with you after a sermon, then he makes account that all that sermon is gone, and will do you no good. So now, after you have heard of all this about meekness, it may be this night, or to-morrow morning, there is like to come some temp- tation to frowardness and passion in your spirits — for a hundred to one but you will meet with something. Well, had vou but a heart to think now — Well, this is the devil's work to take away all the profit of those sermons that I have heard of meekness, and there- fore, through God's grace, I hope I shall take heed of that temptation. And you cannot imagine what a deal of good the next temptation being resisted may do. But now, if either to-night or to-morrow, or two or three days hence in this next week, there comes some temptation, and the very first temptation of all overwhelms you and prevails against you, farewell these sermons then ; I have lost my labour as concerning you. And whether you may live to hear any more sermons about this again it is more than you know, and therefore look to yourselves that you may not lose the word ; and go away with such resolutions. Well, through God's grace, I will take an account of these truths for the ordering of my heart and of my life in my family ; and all that lives with me shall see by my life that I have heard some ser- mons of meekness. You that are women, and it may be have lived unquiet Avith your husbands ; and you that are husbands, that have been bitter to your wives, oh that it might appear that you have heard this blessedness, ' Blessed are the meek,' that so both husbands and wives may put this even into their prayers. Blessed be God that we have had this scripture opened to us. SERMON XIV. RULES AND HELPS TO CHRISTIAN MEEKNESS. ' Blessed are they tchich do hunger and thirst after righteousness : for they shall he filed.' — ^Iat. v. 6. The last day you may remember we spoke to the close of the third beatitude here mentioned by Christ, ' Blessed are the meek : for they shall inherit the earth.' And the close of it was an exhortation to this blessed and precious grace of meekness. Divers rules were given for the furtherance of this grace of meek- ness. I intend not to look back at all to what we then spake, only add this one thing further as a great help to the meekening of our hearts, and that is, especially to those that are godly, Sixteenthly, The want of this grace is a great dis- honour to them and to their profession. Let such remember their own prayers, their own expressions before God in prayer; it would mightilyhelpto meeken us. Remember how thou hast acknowledged thy vile- ness before God ; thou canst freely in m.any expres- sions tell God what a vile, unworth}', sinful, wretched creature thou art, and how through thy sin thou dost deserve the eternal wrath of God ; that it is a wonder thou art out of hell. Thus thou canst go on perhapis in prayer, or it may be in company, a long time speaking thus against thyself ; and yet as soon as thou hast done, if anybody cross thee, thou canst be as froward and as angry as any else. What ! art thou the man or woman that but a while since, a few hours or a day ago, wert before God acknowledging how vile, sinful, and wicked thou wert ; and that thou didst wonder thou wert out of hell all this while ? Art thou BURROUGHS ON THE BEATITUDES. [Mat. v. 6 the man or woman that didst acknowledge this, and when thou comest to any cross in the world thou art not able to bear it ! Thou sayest thou deservest hell ; but if a child, or servant, or wife, or husband, or friend do cross thee, thou canst not bear it. If thou couldst but look back to thine expressions before God in prayer, it would cause thee to be vile in thine own eyes, and so to have thy heart to fall down when thy passion begins to rise. Thou that hast a pas- sionate, froward heart, either in the morning thou dost pray to God, or thou dost not. If thou dost not pray, thou shewest thyself to be atheistical ; if thou dust pray, I suppose one special part of thy prayer is the acknowledging of thy wretchedness, sinfulness, and vileness. Why hast thou done that in the morning, if when any temptation comes to passion in the daytime thou yieldest to it ? Now if thou couldst but have the power over thyself as to think of thy prayer, and to think how unsuitable this carriage of thine is to all those acknowledgments of thine, of thy sinfulness and wretchedness, it would tame thee in the midst of thy unruly passion. There should now have been mentioned several sorts of people that should especially labour for this grace of meekness. It concerns us all ; but some more than others. I will only speak a word to those thatare inan afflictedconditiou. Therefore the Hebrews have the same word that signifies afflicted, for meeh; meekness and affliction in the Hebrew tongue are expressed by the same word. To note that such as are under affliction, they should be of meek and quiet spirits, for the hand of God is then u]ion them. And yet it falls out quite contrary ordinarily, that such as are most afflicted, are most froward ; as many times those that are side, when they are sick, they are more pettish and more froward than at other times; whereas they should be m'ore meek, and quiet, and gentle un- der God's hand, i^nd so m;iny that are poor jaeople — where do you heaK such reviling communication as from such as are rniseKably poor? how do they lavish out words! Do but cross them in any one thing, what railing and revilingcomes from them ! shewing a proud, froward, passionate spirit. If God hath afflicted thee with poverty, it is, if he hath a love to thee, that he might keep thee low ; and if thy heart were low, thy heart would likewise be meek. But we let pass this of meekness, ' Blessed are the meek,' and come to that : read in ver. 6, ' Blessed are they that do hunger and thirst after righteousness.' ' Blessed are they that do hunger and thirst.' This seems to be as contrary to the opinion of tlie world as anything can be. The world rather saith. Blessed are they that are full, than they that hunger and thirst; but the Holy Ghost pronounces a blessedness upon those that hunger and thirst, and a woe to those that are full: in Luke vi. 25, 'Woe unto you that are full.' You think it the greatest happiness that men have their full tables, and full dishes, and full cups, and full purses ; but the Holy Ghost doth not look upon men's happiness to be there. ' But woe be to those that are full ; and blessed are they that hunger and thirst' Some understand this hunger and thirst literally ; and the rather because, comparing it with what St Luke saith — as I told you in the beginning of this sermon, that, notwithstanding divers objections against it, it appears to be the same sermon — chap. vi. 21, ' Blessed are ye that hunger now.' Luke doth not mention the word righteousness, but only ye that hunger now ; and opposes hunger to those that are full, and therefore they think it is literally meant. ' Blessed are they that do hunger' — that is, such rnen as are godly, so it must be understood ; that want bread, and want drink ; such as being godly are put to such great extremities as they have not bread to put in their bodies, nor drink to quench their thirst ; as if Christ should say, ' Be not troubled ; though you should be put to such extremity as to want bread, and want drink, this will not hinder your blessedness ; you may be blessed for all that.' And whereas, when you are in great wants, you may be ready to look upon those that are full and have abundance, and to think them to be blessed ; but be not deceived. ' Woe to such as are full ; ' but you are blessed in these your great wants and extremities. And so they take this blessedness out of the Old Testament, as the former of meekness, in Ps. xxxvii. 11, from whence Christ takes that of meekness ; and this of hungering and thirsting out of Isa. Ixv. 13. But to rest in this in- terpretation is not my purpose ; and therefore we must proceed further, for the object here of their hunger and thirst leads us further than so, ' for they hunger and thirst after righteousness.' Yet I confess I find very learned interpreters and godly men, such as Calvin and Musculus, they carry these words no further than thus : Blessed are they that in their great extremity do but hunger and thirst to have that that is fit for them, that that is right. Those that are godly and brought to a low condition, and op- pressed, they hunger and thirst that they might have righteous dealings in the world, that they may be dealt withal righteously, and they go no further than this ; and you know Mr Calvin is one that doth usually hit the sense as right as any, and is as spiritual as any interpreter ordinarily, yet I say in tliese words he goes no further than this. By hunger and thirst, that clearly is meant earnest desires — desires that rise out of pain from the sense of the want of the thing that is desired, from whence the desires grow very strong and earnest ; for no desires are so strong and earnest as the desires of the hungry man, or the thirsty man ; and so do hunger and thirst after righteousness, either after righteous dealings, Mat. V. 6.] BUEROUGHS ON THE BEATITUDES. 89 that they may be dealt withal righteously, or that there might be righteousness in the world ; that is a little higher than they go, they only speak of hunger- ing and thirsting after this, that they themselves may be dealt withal righteously, and have righteousness ; but I think we may go further even in the interpre- tation of this righteousness, to speak of righteousness as from your dealing, such as hunger and thirst that righteousness might prevail in the world, and this indeed I verily think to be one special thing intended by the Holy Ghost. Christ he looks upon his dis- ciples, and as if he should say to them. You are like to meet with nmch unrighteous dealings in the world ; you will see how the world is carried on in injustice, and unrighteousness that prevails in the world ; but in the meantime this will go near' to your hearts, it will be a pain and grief to your souls to see the un- righteous carriages of things in the world, and you will long for the time wliereiu righteousness may pre- vail in the world and rule among men. Well, blessed are you ; do not you meddle with their unrighteous dealings, but when you see it among others, let your longing desires be for tlie time wherein righteousness shall prevail in the world ; and blessed are you that do thus hunger and thirst. This I verily do believe is a special thing that Christ intends in the pronouncing of this blessedness, and therefore I must not pass over this so lightly as many do in handling of this blessedness. I confess the other righteousness, the most of your latter men that especially speak of this in a preaching way, they look to that that they think to be most spiritual — as thus, that hunger and thirst after the righteousness of Jesus Christ. Blessed are they that have earnest, strong, and unsatisfying* de- sires after the righteousness of Christ, that they may be clothed with the righteousness of Jesus Christ, and stand righteous before God through the right- eousness of his Son : Blessed are they. And then, Blessed are they that do hunger and thirst after the power of righteousness in their own hearts, to be delivered from the power of sin, and to have further degrees of sanctification in their hearts. This is ordinarily, and I suppose in most of your thoughts that have minded this scripture — you have rather looked upon this righteousness to be meant the righteousness of justification by Jesus Christ, and the righteousness of sanctification by the work of the Spirit in the heart ; and these two are very godly interpretations, very spiritual, and we must not ex- clude them, but shall speak likewise to either of these two. But for this exercise I shall speak only of the first. 'That hunger and thirst after righteousness,' after righteous dealing. And though the other are more excellent in themselves, yet I doubt much whether * Query, ' unsatisfied' ? or 'unsatisfialile'? — Ed. Christ had not this in his thoughts, even first, speak- ing to his disciples that were like to be in a poor and mean condition ; therefore he begins with those that are poor in sjiirit. We interpreted the meaning of that ; and so now you are like to meet with much unrighteous dealings, but blessed are you that are content to submit to such a condition that you are like to meet withal, and yet send up your desires to heaven from God to clear your righteousness. As if Christ should say. The world Avill accuse you and re- vile you for being troublesome, factious, and turbulent among them ; but blessed are you : can you appeal to God for your righteousness, and desire. Lord, while the world doth thus revile us, and account us to be hypocrites, to make a show of religion, and yet to have DO truth in us, Lord, do thou judge our right- eous cause; Lordweappeal to thee. Why, saith Christ, blessed are you while you do thus ; I will look upon you, and have an eye to you. When others shall say that you are false, and that you falsify your trust that is committed to you, you can appeal to God, and desire him to come and judge your righteous cause. Lord, let righteousness appear ; let it appear that under these accusations that I have behaved my- self righteously. Blessed are you ; be not now troubled. And so when the world accuses you of making a trouble in the world, you can appeal to God and say, Lord, thou knowest that there is nothing that I desire more than peace ; and so far as I can see it to be thy mind, I can yield in anything, and therefore, Lord, appear and manifest my righteousness before the world. Blessed are you, saith Christ ; be not over- much troubled that you are thus accused ; you hunger and thirst for the time when the Lord shall make your righteousness appear. And so if the world shall accuse you of self-seeking — that in all things that you do you do but aim at yourselves in all — why, you can appeal to God of the righteousness of your hearts in these things, and you thirst after the time when God will come to discover the secrets of all men's hearts. Lord, thou hast a time for to manifest the secrets of hearts, and then it shall appear whether I sought myself or thy glory. Blessed are you if you can do so, and hunger after the manifestation of God's righteousness in this. If they shall accuse you for partiality, or wronging others, it may be such accusa- tions are upon you, why, still you hunger after the time for God to clear up righteousness. There is nothing more ordinary in the world than for the wicked of the world to cast aspersions upon the saints of God for some evil or other to darken them in their holy profession ; but if they bear what is cast upon them patiently, and long for the time that the right- eous God will appear to manifest their righteousness, blessed are you when you thus hunger and thirst even after this righteousness. 90 BURROUGHS ON THE BEATITUDES. [Mat. V. 6 Blessed are you, for, First, You liave the testimony of your own. con- sciences when men do accuse you. Secondly, You have the testimony of God; God witnesses ior you. Thirdly, Blessed are you, for God is working for you all this while, while you lie under these accusations. And you shall be satisfied one day, you shall be cleared ; God will clear your righteousness, and he will make it break forth as the noonday. Now you are bespattered, as if Christ should say. You are all to be smeared with accusations from evil men, but you shall be clothed with white linen : in Eev. xix. 8, ' And to her,' that is, to the church, ' was granted that she should be arrayed in fine linen, clean and white : for the fine linen is the righteousness of saints.' White linen, it is true, it is the righteousness of Christ ; but it may have reference to this righteous- ness that I am speaking of. As if so be that a matronly woman, being in the street, should have mad people cast dirt upon her, when she comes home she hath clean linen to put upon her ; so though the saints here are bespattered with dirt, to make their names to be odious in the world, yet Jesus Christ hath fine linen to put upon them, and they shall appear riglit- eous before the saints and angels, before all the world another day ; and so in Mat. xiii. 43, there is a promise that the righteous shall one day 'shine forth as the sun in the kingdom of their Father.' It is true, they shall shine forth then in a great deal of glory put upon them ; but this glory of their righteousness shall be as the shining of the sun, besides the other glory of their great reward in the kingdom of their Father. Now they are in the Ivino-dom of the world, and they are where the king- dom of darkness doth prevail; but when they come to the kingdom of their Father they shall shine forth as the sun. It is meant of all righteousness, either that perfect righteousness of Christ that they shall be clothed withal, or the perfection of sanctification, or this righteousness whereby they shall be cleared from all aspersions that are cast upon them. Blessed are they, for they shall be cleared. Yea, blessed are they, for they shall be filled. You shall be recompensed for all those accusations that are unrighteously cast upon you now ; you shall be rewarded so much the more, it will increase your glory, therefore blessed. Look upon yourselves as blessed creatures when you are accounted thus un- righteous, for you shall be honoured so much the more; therefore we have that notable scripture in 1 Pet. iv. 14, 'If ye be reproached for the name of Christ, hapjiy are ye ; for the Spirit of glory and of God resteth upon you.' God will certainly recom- jiense you for all that you shall suffer this way. But further. Those that hunger and thirst after righteousness. Not only that God would clear their righteousness — that is one kind of righteousness that they hunger and thirst after — but that there might be righteousness among men in general ; that right- eousness might prevail in the world. Blessed are they that have their hearts pained when they see the unrighteousness that is abroad in the world. I say, such as find their hearts pained at the sight of that unrighteousness that is in the world ; and so they do long after righteousness, and cry out to God that he would appear and set up righteousness to rule in the world, such as are grieved in their hearts to see the unrighteous dealings among the children of men. This is that that Christ aims at: saith he, Indeed you will see a great deal of unrighteousness ; but you that are my disciples, it will trouble your hearts, and you will long for that time when righteousness shall prevail : Blessed are you : — ■ For, first. The people of God cannot but be pained in their hearts when they see unrighteous dealings in the world, as much pained as a man is that wants bread ; it more troubles them than all their persecu- tions, than all their afflictions ; and there is nothing in the world that they long for more than the coming of Jesus Christ — to this end, not only that they them- selves may be saved, but that then righteousness maj' prevail. For, first, When the saints see unrighteous deaUngs in the world, by that they see the honour of God is much eclipsed. Why, they think thus within them- selves, is not God a righteous God ? Oh, then what a dishonour is this to such a righteous God, that there should be so much unrighteousness in the world as there is ! Secondly, This unrighteousness that they see among men it is very unsuitable to their spirits; for the Lord hath put righteousness into their hearts. In some measure their hearts are for righteousness. Now when they see men in public place, or men that make profession of rehgion, to carry things unrighteously, this pains them ; it is that that is unsuitable to that gracious frame that God hath put into their hearts. Thirdly, By this unrighteousness of men they see how the godly suffer ; how precious servants of God are trodden under foot; and how wicked and ungodly men they shine and prosper, and they are made of. Now this cannot but grieve their hearts to see such a disorder ; yea, Fourthly, By the unrighteousness that they see in the world, there are many temptations to a great deal of evil; yea, sometimes temptations that do in some degree prevail with such as are truly godly, as they did with David, with his righteous soul. In Ps. Ixxiii., when he saw the wicked prosjier, and how the godly were afflicted, David began to fail, and his foot began to slide. When such as are godly see that men that Mat. V. 6.] BURR0UC4HS ON THE BEATITUDES. 91 carry things unrighteously, and yet have their designs and prosper ; and that others that are truly godly, that walk according to rule, they many times suffer much, this is a great temptation even to those that are godly. Now they long for the time to have this temptation taken away ; to have the dishonour of God taken away ; to have that that is unsuitable to their spirits taken away ; to have the sufferings of the saints taken away, and to have this temptation taken away. As if they should say, Lord, if right- eousness did prevail, then thou wouldst be honoured more than ever ; then we should have that that would be the joy of our hearts ; then thy saints should not suffer as they do ; then we should be delivered from those temptations that we meet withal. Fifthly, By unrighteousness they see how the wicked are burdened in their hearts. Now, say the saints, this is grievous, to see that men in unrighteous ways should so prosper as to be hardened, and think that God is like to them. Oh that there were righteousness prevailing, that wicked men may be ashamed and confounded ! Sixthly, By this means they see that many grow atheists, and they doubt whether there be a God or no, ruhng in the world ; therefore, Lord Jesus, let it appear that thou dost govern things in the world. Seventhly, By this unrighteousness they see the kingdom of Satan set up, and the kingdom of Christ, which is a righteous kingdom, that is mightily hin- dered by it. Why, Lord, shall the kingdom of Satan always prevail in the world ? Lord, when shall the righteous sceptre of Jesus Christ sway among the children of men ? Eighthly, lastly. This unrighteousness it tends to wickedness, to ruin, to bring all things to confusion. Now, Lord, except thou dost appear m thy righteous- ness to right all these things that through the unright- eousness of men are in such a disorder, all things will run to rum and confusion ; therefore, Lord, hasten and appear to be a righteous God. Thus the saints do hunger and thirst after righteousness, that there may be righteous dealings in the world ; and you see what it is that pains their hearts, what evil there is in unrighteousness, and what excellency they see in righteousness. They hunger and thirst after righteousness ; they have great desires, and they send forth many prayers to God. Oh that God would hasten those times ! They send up strong cries to God that righteousness might come into the world. How long, how long shall it be, holy and true ? &c. They send up mighty prayers to God that righteousness might prevail in the world. And for their own parts, therefore, they, whatsoever they do, will not meddle with any un- righteous ways, but rather suffer any misery in the world than to be any means to countenance or join with any unrighteous ways, much less to do any unright- eous actions themselves. And therefore though they be in any public place, though there be much coming in by their places, they will rather be content to lose all the advantages of their places, than to meddle with any unrighteous actions. A righteous heart doth more hunger and thirst after righteousness than after bread or drink ; and therefore will shake his hands of unrighteousness, though he lives in an unrighteous world ; yet, saith he, God forbid that I should have to do with this unrighteousness. No, it is righteous- ness that my soul doth hunger and thirst after ; and therefore though I lose all my friends, my estate, my outward enjoyments, yet I will be sure to keep my conscience right, and be a friend for righteousness as long as I live. I will manifest that I do not dally and trifle with God in hungering and thirsting after righteousness, and yet be unrighteous myself. I will labour to promote it as much as I can, that right- eousness may prevail in the world. Now blessed are these. For, first, They have for the present the image of God upon them. Thou that hast such a righteous heart hast the image of God ; just as God's heart is, so thy heart is. The Lord is a righteous God ; the Lord loveth righteousness, and so dost thou. Blessed art thou of the Lord, who hast the image of God in thee. Secondly, Such as do thus hunger and thirst after righteousness, they are witnesses for God in this un- righteous world. They live now in an unrighteous world ; but shall the great God have none to witness for him ? Yes, there are a generation of men that live among others that are unrighteous, that do stand up to witness for God's righteousness, that desire nothing in the world more than righteousness. Oh blessed, blessed are you of the Lord, you are witnesses unto God. Thirdly, You are blessed in this regard, for this your hungering and thu'sting after righteousness doth deliver you from many temptations that others are overcome withal. Other men that it may be have some resolutions not to be unrighteous, but yet when they see the unrighteousness of others, they are over- come, for theu' hearts are not so set against unright- eousness as thine is to hunger and thirst after it; but now when the heart is so grieved for the unrighteous- ness that is in the world, and so longing after the righteousness of God, this will deliver thee from temptations ; the temptation that takes other souls, it takes not thy heart; and that is a blessed thing, to be delivered from temptation. Fourthly, Those that do thus hunger and thirst after righteousness, they are blessed; for they are fit to be used in public service. They are not men that would bring righteousness down to their own ends, 92 BURROUGHS ON THE BEATITUDES. [Mat. v. G. and. seek to make a gain of the public. Wliat use are they fit for? But now for such as do above all bhings hunger and thirst for setting up of righteousness in the world, these are men fit to be employed in public service ; the Lord delights to employ such. And men, when they come to see it, that their hearts are set upon righteousness, they will love to employ such, though it may be for a while those that seek to keep themselves to the rule, some will fret and vex at them ; but let such men go on in a constant way pro- moting righteousness, such will get honour before men in the conclusion. All that do converse with them will look upon them as blessed here, and such men as fire fit to be employed in public service. Fifthly, They are blessed, for they are the men that stand against the stream of unrighteousness, to hinder the floods of it, that it doth not overflow the world. Blessed are they that are willing to stand against the stream of unrighteous dealings, to keep it from over- flowing of all ; they are instruments of much good to others as well as to themselves. These the Scriptures saith are blessed. In Ps. v. 12, ' For thou, Lord, wilt bless the righteous,' Certainly the Lord he will bless the righteous; yea, 'the secret of the Lord is with the righteous,' Prov. iii. 32 ; ' The Lord loveth the righteous,' Ps. cxlvi. 8 ; ' The Lord upholdeth the righteous,' Ps. xxxvii. 17; 'And the eyes of the Lord are upon the righteous, and his ears are open unto their cry,' Ps. xxxiv. 15. Thus the Scripture is full of promises to the righteous, and shewing that they are blessed. But this promise here is, that they shall be filled. Those that hunger and thirst after righteousness, they shall be filled. Certainly there is a time coming that the Lord will fill the desires of his righteous ones ; as thus, First, He will fill their desires : Prov. xi. 23, ' The desire of the righteous is only good.' It is good, therefore God approves of it. He will fill it, for, First, There is a time coming that all those that love righteousness shall certainly see unrighteousness punished, and righteousness rewarded. Now and then you see unrighteousness punished and righteous- ness rewarded, but that doth not fill you. There is a time coming that thou shaltsee all unrighteousness in the world punished, and all righteousness in the world to be rewarded: in Ps. Iviii. 11, 'So that a man shall say. Verily there is a reward for the righteous : verily he is a God that judgeth in the earth.' The time is coming for all men to be forced to say, that 'Verily there is a reward for the righteous: verily he is a God that judgeth in the earth.' This will fill the hearts of the saints with joy, w'hen thfy shall see God's time to bring all the children of men ta an account, and to have all the unrighteousness that ever was in the world to be punished, and all the righteousness that ever was in the \yorld to be re- warded. This will fill them, and be a joyful day indeed. And from hence all the disorder that is in the world now through unrighteous dealing, it shall all be brought into order again. He will make a comely work out of that chaos of confusion. You shall see all things brought to a most beautiful and comely order ; and will not that fill you ? In the book of Ecclesiastes you read of Solomon speaking of injustice, chap. iii. 16, 'Moreover I saw under the sun the place of judgment, that wickedness was there ; and the place of righteousness, that iniquity was there.' In the very place where I thought judg- ment would have been, wickedness was there ; and in the place where I thought righteousness would have been, iniquity was there. What then? ' I said in mine heart, God shall judge the righteous and the wicked, for there is a time there for every purpose and for every work.' God's righteous ones, that now hunger and thirst after righteousness, make much of this text, you shall be filled ; for there is a time that God will judge the righteous and the wicked ; there is a time for every purpose, for every work, and you shall be filled. And all the desires of all righteous persons since the beginning of the world shall be satisfied. From Abel that was killed by Cain, so all the patriarchs, and apostles, and prophets, and martyrs, and saints, all in their generations they did hunger after right- eousness ; righteous Abel, and so the rest : yea, their blood doth call to the righteous God that he would manifest righteousness in the world. ' God, my righteousness,' saith David ; and so of others. Now, when the time comes that all the prayers of all the servants of God, that ever they sent up unto God, when their prayers shall come to be all heard and all granted, surely it will be a blessed time. That will fill them. Will not that satisfy thee, to have every prayer of every righteous servant of God from the beginning of the world fully answered and fully made good what they desire. Surely this will satisfy thee. Blessed art thou, for thou shalt be satisfied. And for the satisfying of the righteous that are crying to God against the unrighteous dealings in the world, do but consider some texts of Scripture : there are a great many very famous scriptures tending this way, that there is a time coming that righteous- ness shall prevail in the world. In Isa. i. 26, 'And I will restore thy judges as at the first, and thy coun- sellors as at the beginning : afterward thou shalt be called. The city of righteousness, the faithful city;' and in Isa. iii. 10, ' Say ye to the righteous, that it shall be well with him ; for they shall eat the fruit of their doings.' Mark, Say ye to the righteous that it shall be well with him ; you that are rigliteous you are afraid that things will not go well. ' Say to the \ Mat. V. 6.] BURROUGHS ON THE BEATITUDES. 93 righteous, that it shall go well with them.' Why ? ' For they shall eat the fruit of their doings.' You go on in a righteous way, committing your righteous- ness to God ; be content and quiet a while, you shall eat the fruit of your doings, and you shall be satisfied. Here is a promise that you should feed upon when any deal in an unrighteous way with you. It would be endless to speak of all the scriptures which shew how that shall prevail in the world .In Isa. xi. 4, there, speaking of Christ, he shews how he will come and judge the world with righteousness ; Isa. Ix. 1 7, ' I will also make thine officers peace, and thine exac- tors righteousness;' chap. Ixi. 10. I could name near upon twenty scriptures out of the prophecy of Isaiah, that prophesy of a glorious time of righteousness, that violence and oppression shall be done away. My brethren, comfort we ourselves in this, whatsoever violence and wrong there is, yet there is a time, and we hope it may be even here in this world, that the Lord will deliver his people from violence, wrongs, oppression, and all unrighteousness. The exactor shall be righteousness : chap. Ix. 17, where the Lord makes a gracious promise to his church, ' For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron : I will also make thine officers peace, and thine exactors righteousness.' This is apparently a prophecy of the times of the church. There are such times that the officers that the people of God shall have to deal with, shall be nothing but peace to them ; and those that are their exactors they shall be even righteousness itself ; they shall be as righteous as their hearts would desire. Is not that a blessed time when all men placed in public places shall be nothing but peace to the saints of God, and never wrong them more ? All those that were exactors before of them, that would lay heavy burdens upon them, the Lord will make them right- eousness itself. No marvel though Christ doth ex- press this by hunger and thirst, because it will be such a glorious time. And Christ knew that there was a very glorious time coming for righteousness to prevail in the world ; and the saints of God knew it in those times a great deal more I believe than we do now. The people of God they knew there would be such times ; and therefore Justin Martyr, that is one of the most ancient that we have, saith, there is no man or Christian but he doth believe such times a-coming. Speaking of the glorious times of the church and people of God, wherein they shall be delivered from the violence, wrongs, and oppressions of ungodly men ; none a Christian but doth believe it. And this interpretation of hungering and thirst- ing after righteousness being not so usual among you, yet I verily believe they in the primitive times would as suddenly have pitched upon such an inter- pretation as any. So in 2 Pet. iii. 13, mark there how the glorious condition of the saints is described : ' Nevertheless,' saith he, ' we, according to his pro- mise, look for new heavens and a new earth,' — not only new heavens, but a new earth. What is that ? — • ' wherein dwelleth righteousness.' And this is, accord- ing to the promise that we have in Isa. Ixv. 17, out of which chapter my text is taken, according to the opinion of all divines, ' Behold, I create new heavens, and a new earth : and the former shall not be remem- bered, nor come into mind. But be you glad and rejoice for ever in that which I create : for, behold, I create Jerusalem a rejoicing, and her people a joy.' A time of the church's restoration. Now a verse or two before this out of the same chapter is the scrip- ture where my text is taken ; for saith the text in ver. 13, 'Thus saith the Lord, Behold, my servants shall eat, but ye shall be hungry : behold, my ser- vants shall drink, but ye shall be thirsty : behold, my servants shall rejoice, but ye shall be ashamed,' &c. My servants that now hunger, they shall be satisfied ; when you that are full, you shall hunger, &c. So that it doth appear that Christ had a reference to such times. You that do hunger and thirst after such times — you, looking into the Scrip- ture, find promises there, that though the Lord shall suffer wicked men in the world to prevail a while, and unrighteousness to have the upper hand ; yet you find glorious promises in the Scripture, that there shall be a time that righteousness shall be magnified in the world, wherein the sceptre of the kingdom of Christ, that is, the sceptre of righteousness, shall prevail. And you long after these times. Oh that these times would come ! Why, blessed are you, they shall come — certainly they shall come ; you shall be satis- fied. As if he should say. There shall be as glorious times as you can think of, and righteousness shall pre- vail as much as possibly you can imagine ; you shall be filled. And so in Micah — almost all the pro- phecies are full of this — vii. 9, there you shall find that that time wherein Micah spake was a time wherein much unrighteousness was in the world ; but now mark, the prophet speaks in the person of the church, and, saith he, ' I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgment for me : he will bring me forth to the light, and I shall behold his righteousness.' The church complains that now they did sutler most fearfully ; ver. 4, ' The best of them is a brier : the most upright is sharper than a thorn hedge.' And so he goes on in shewing the unrighteousness which there was in those times ; ver. 5, ' Trust ye not in a friend, put ye not confidence in a guide : keep the doors of thy mouth from her that lieth in thy bosom. For the son dishonoureth the father, the daughter riseth up against her mother, the daughter-in-law against her mother-in-law ; a man's 91 BURROUGHS ON THE BEATITUDES. [Mat. v. 6. enemies are they of his own house.' But now mark, ' Therefore I will look unto the Lord ; 1 will -wait fur the God of my salvation : my God will hear me ;' and in ver. 9, ' I wuU bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgment for me,' &c. As if he should say, Lord, I will not murmur, but I will wait for thee, for I have sinned against thee ; though I do not deserve such unrighteous dealings at the hands of men, yet, in respect of thee, I deserve that thou shouldst use them as instruments to afflict me, therefore I will wait upon the Lord ; ' He will bring me forth to the light, and I shall behold his righteousness.' This text should help us against the unrighteous dealings that are here ; and this makes way to the application of all. Let the consideration of this point be a means to take away that great stumbling-block that now is before men, at which they stumble — namely, that God suffers unrighteous men to prevail as they do. Be not offended at this, for there is a time that right- eousness shall reign, that the Lord Jesus Christ shall come and appear in his glory, and take the throne unto himself ; he shall judge the world in righteous- ness, Acts xvii. 3L This meditation doth mightily help those that are godly, that I am speaking of; whereas others that are not acquainted with this, when they see the unrighteous world to prevail, they will fall to them and be on their side ; but the saints 'vill keep still to the righteous, and be still on their side, for they know there is a time that righteousness shall prevail. The Scripture speaks of the root of the righteous that shall prevail, and the Scripture speaks of the fruit of the righteous that shall come forth from that root, though it be under storms and tempests for a while. And then, in the second place. If those that hunger and thirst after righteousness be blessed, then cer- tainly cursed are unrighteous men, cursed are those that seek after unrighteousness. What ! shall Jesus Christ pronounce those that seek after unrighteous- ness, to promote that in the world, to be blessed? Then if there be man or woman in this place, whose conscience tells them that they love the ways of unrighteousness, that they seek to increase their estates by the ways of unrighteousness, by unrighteous mammon, to gain anything in unjust ways, — thou art the man or woman that dost join with this unrighteous world to uphold the kingdom of darkness in this world. Know that Christ curses thee ; it is so implied. When he blesses such as hunger and thirst after righteousness ; those are cursed that rather hunger and thirst after the ways of unrighteousness, and care not if they can get anything to themselves, though it be by hook or crook, as we use to say. Oh, fear and tremble for those servants of God that thou hast dealt unrighteously withal ! They cry to God, and tell God of all thine unrighteous dealings, and God hath promised them that they shall be satisfied in their cries, and their cries shall be answered. Whenas this servant of God shall manifest his desires to heaven, Lord, I have suffered unrighteous dealing from such a man or woman, why, know that these cries ilo lie in heaven to be answered one day ; and what will become of thee then ? We read in Acts xxiv. 25, that when Paul was preaching of tempeiance, righteousness, and judg- ment to come, before Felix, though Paul was a poor prisoner at the bar, and Felix sat upon the bench as a judge, yet he made him to tremble. What was Paul's sermon of ? It was of righteousness and judg- ment to come. As if he should say, Well, though you think you have me in your hands, and may do what you please, yet there is a righteous God that will call all over again ; and he being conscious to himself of unrighteousness, did shake and tremble, though at the preaching of a poor prisoner at the bar. You are here now hearing a poor minister of God preach- ing to you tliat righteousness shall prevail. Wliat will become of you then ? Let there be taken away from some rich men all that they have gotten by unright- eous dealings, and you may leave them poor enough. Now cursed is that estate and those enjoyments that are gotten by unrighteousness — thou must vomit it all up again. And therefore the Lord now strike thy heart, that thou mayest be willing to restore ! Now be a friend of righteousness so far as to restore, and labour to undo thy unrighteousness as much as possibly thou canst, that tliou mayest have comfort in the day of Jesus Christ, when he shall come to manifest righteousness before men and angels. And then the last thing should have been this. To encourage all the servants of God to go on in the ways of righteousness, follow after righteousness, and seek righteousness. In Rev. xxii., about ver. 11, ' He that is righteous, let him be righteous still.' Are there any of you that the Lord hath sown the seed of righteousness in your hearts, that your hearts do now cleave to the love of righteousness, you can say. Well, let God do with me what he will, I will walk righteously. I will walk by rule, though God hath cast me into such a generation, where I see the generality of men and women to be unrighteous. Yet I am resolved to walk by rule in righteousness, and commit all to God. Well, be of good comfort, thou shalt be satisfied, and ' be righteous still.' The Lord, the righteous God, he is with thee ; and Christ, who is thy righteousness, he is with thee to fill thy soul with that that shall satisfy thee for ever. I will but give you one scripture which doth shew that both these shall be satisfied ; the wicked shall be satisfied, and the righteous shallbe satisfied: Prov. xiv. 14, ' The Mat. V. 6.] BURKOUGHS ON THK BEATITUDES. 95 backslider in heart shall be filled with his own ^yays : and a good man shall be satisfied from himself.' Mark, every man shall be satisfied one way or other. The apostate, such as was forward and made show of religion, and yet to provide for himself in an un- righteous way, because he would not trust God to make provision for himself and family, be would depart from righteousness. Well, saith the Holy Ghost, they shall be satisfied. God will fill them by giving them their own way ; but a good man is satis- fied from himself. Such as are good and righteous, and walk according to the rule of righteousness, peace be to them. ' They are now blessed, and they shall certainly be satisfied.' SEEM ON XV. TIMES OF RIGHTEOUSNESS PROMISED TO THE CHURCH. ' Blessed are they which do himjer and thirst after righteousness : for thetj shall be filled^ — Mat. v. 6. There is a great blessedness in this hunger and thirst alter righteousness, and that I have shewed in many particulars. When the time comes that God shall appear to all the world righteous in his ways, it will be a blessed time indeed. The saints that know any- thing of it, cannot but hunger and thirst for that time. God's omniscience, his wisdom, power, holi- ness, justice, goodness, faithfulness, will then be glori- fied in another way than now they are. Then all the groans and sighs and complaints of the saints shall be heard by God, and it shall appear that they are heard ; then all their appeals unto God shall be examined and judged ; all their endeavours and ser- vices shall be rewarded ; all their sutt'erings shall be recompensed. And the end why God hath suftered so much unrighteousness in the world for so long a time shall be declared ; their enemies shall be subdued and ashamed ; all their innocency shall be cleared, all secrets shall be disclosed ; the base ends of men shall be discovered, mistakes shall be rectified, the vanity of the plots and designs and ways of the wisdom of the flesh shall be manifested ; and this will be a blessed time. Oh when will that time come, say the saints, that this will be, that there shall be this righteousness ? And the rather I took it to be the meaning here, because I find so mau}' promises in the Scripture of an estate of the church that shall be wherein right- eousness shall prevail, as in 2 Pet. iii. 13, 'New heavens and new earth wherein dwells righteousness.' Now that it is meant of a state of the church it is plain by comparing it with Isa. Ixv. 17. In Isa. xi. 4, there is a promise that is suitable to this in the connexion of it with that that went before, ' Blessed are the meek;' and then, 'blessed are those that hunger and thirst after rigliteousness.' Mark now, ' But with righteousness shall he judge the poor, and re- prove with equity for the meek of the earth.' And then, ver. 5, ' And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. This is the promise of Christ, and many such pro- mises in Isaiah, for there is no prophet more full of the prophecy of the state "of the church, what yet it shall be, as Isaiah : chap, xxxii. 16, 17, ' Then judg- ment shall dwell in the wilderness, and righteous- ness remain in the fruitful field. And the work of righteousness shall be peace ; and the eflect of right- eousness quietness and assurance for ever.' When was this ever yet fulfilled? There is such a time that the saints do long for, and in Isa. xxxiii. 5, ' The Lord is exalted ; for he dwelleth on liigh : he hath filled Zion with judgment and righteousness.' There is a time of filling Zion with judgment and righteousness ; and in Isa. Ix. yon have many ex- pressions, one of which we spake to the last time : ' I will also make thine officers peace, and thine exactors righteousness.' And it follows, 'Violence shall no more be heard in thy land, wasting nor destruction within thy borders ; but thou shalt call thy walls Salvation, and thy gates Praise,' when God shall make their exactors to be righteousness to them ; and in ver. 21, ' Thy people also shall be all righteous : they shall inherit the land for ever.' Here is that suitable to the former promise, ' Blessed are the meek, for they shall inherit the earth. Thy people shall be all righteous, they shall inherit the 96 BURROUGHS ON THE BEATITUDES. [Mat. v. 6. land for ever, the brancli of my planting, the \vork of my hands, that I may be glorified.' Thus these promises shew there is a time for glorious righteous- ness. So in Mai. iv. 2, ' To them that fear the Lord shall the Sun of righteousness arise with heal- ing in his wings.' It is the latter end of the Old Testament, it is true ; he doth heal spiritually, and he doth heal outwardly too with righteousness. We might even spend this hour to shew the many pro- mises of the righteousness that God will have among his people one day, and those that are godly, that do understand the secrets of God ; for in Prov. iii. o2, ' His secret is with the righteous.' They under- stand the secrets of God, and they do believe that there is such a time coming wherein righteousness shall prevail, and this is that that upholds them from being overcome with those temptations that hypocrites are drawn aside withal : they keep on in their way uprightly, waiting for the time of this righteousness ; and blessed are they upon divers grounds, as hath been shewn. But we shall pass by what was spoken, or might further be said concern- ing that interpretation. But it God appear in his righteousness, who can stand? For are not the best conscious to themselves of much unrighteousness ? Can they hunger and thirst after the time when the righteousness of God shall appear to the full ? Yes, they can ; and this is the privilege of the saints, the more just and righteous God is that they have to deal with, the more do they long, hunger, and thirst for the appearing of that God. This is a great pri- vilege ; but how can that be ? There is another righteousness that enables them to stand before the infinite righteousness of God, and that is the right- eousness of Jesus Christ ; and to the end that when the Lord shall appear in the full glory of his right- eousness to the world, they may stand before him ^Yith joy, therefore ' they hunger and thirst after the righteousness of Jesus Christ,' after the righteousness of Christ the mediator between God and them, the righteousness of justification ; for without that even our God with whom we have to deal is a consuming fire. So we are now coming to speak of that text in the second interpretation, ' Blessed are they that hunger and thirst after the righteousness of Jesus Christ.' Surely the spirit of Paul was very blessed in this. His heart was much upon this righteousness that we are speaking of; for in Phil. iii. 8, 9, he accounts all dung and dross — yea, dogs meat. For what ? That he might not be found in his own righteous- ness, but in the righteousness which is of faith in Christ, the righteousness which is of God by faith. All things are accounted dung and dross that he might appear in the i-ighteousness which is by faith in Christ, the righteousness of God in him — that is, the right- eousness of justification. Now for the handling of this point there are these particulars to be observed ; and in this method we shall speak to it : — First, We shall open what this righteousness of Jesus Christ is which the saints do hunger and thirst after. Secondly, We shall shew what their hunger and thirst is; the working of their hearts in their hunger- ing and thirsting after this righteousness. Thirdly, What a desirable object this righteous- ness is ; what there is in this righteousness that makes the saints so desire after it. Fourthly, Those that do thus desire after it are blessed. They are blessed for the present. Fifthly, That they certainly shall be filled with this righteousness. These are the five things for the explication of it. For the first. What this righteousness is that now we are speaking of. It is the righteousness which is for justification ; which I would describe thus : — That perfect satisfaction to divine justice in what- soever it requires, either in way of punishing for sin or obedience to the law, made by the Lord Jesus Christ, God and man, the mediator of the new covenant, as a common head representing all those whom the Father had given to him, and made over unto them that be- lieve in him ; this is the righteousness that Christ pronounces them blessed that hunger and thirst after. The other righteousness had some loveliness in it ; but you shall see this is to be a matter of greater moment and consequence than the other. Now for this we are to know that sin having made a most dreadful breach between God and man, God was resolved to have his justice satisfied, or none of the children of men should ever be saved. If his justice were not satisfied, they should be all in the same lost condition that the angels were that sinned against him. Therefore, saith God, punishment must be inflicted for sin committed ; and that law of mine it must be kept, or none shall be excepted ; Now when God stood upon this, that he would not merely through mercy say thus. You have sinned against me, and I will pardon you, and there is an end. No, saith God ; yon have now sinned, and I am resolved my justice shall be honoured, either in your eternal perdition, or some other way wherein my justice shall have as much honour as if you were eternally damned. Man is now in such a condition fallen that he hath lost all righteousness, that he is not able to think a thought, to speak a word, to do an action that is righteous, acceptable to God. But, saith God, I am resolved upon this, that I will have my righteous law kept if ever you be saved. What a dreadful condi- tion is man in now, knowing what God stands upon ! Why, then, must not all men perish eternally '? If that question had been asked in heaven, after God's revealing such a determination of his, surely all the Mat. V. 6] BURROUGHS OX THE BEATITUDES. 07 angels in heaven must liave given in their answer, Then man must perish ; we cannot see any way how it is possible for them to be saved, if God stands thus upon it. But now Jesus Christ, the Wisdom of the Father, the second person in Trinit}', he comes in and shews a way how the justice, the infinite justice of God may be satisfied, the law Icept, and wretched, sinful, corrupt man yet saved. The Lord Jesus Christ comes and tenders himself to be the head of a second covenant, saying, as it were, after this manner. Father, all mankind is fallen from thee in that first covenant that thou hast made with them, and they are all now shut up under sin and unrighteousness. But I am content to be the head of another covenant, for to be a mediator, to take their nature upon me ; and I will take such a way for their salvation as thy justice shall be no loser, — thou shalt have as much glory to thy justice as thou shouldst have if they were all damned ; and thy law shall have nothing to complain of, for it shall have full satisfaction. Upon this, God the Father and the Son did, as it w^ere, agree in that way of the second covenant, that we call the covenant of grace ; and the Father makes his Son to be the head of this covenant, — to take man's nature upon him as a public person, representing all such as the Father gives to him, for he will not that all in- dividually shall come to be saved, but those that the Father gave to him he should represent to him, and they should have the gospel in time preached to them. And this righteousness should be made known by the gospel, and by the Spirit of God they should come to be convinced of this righteousness, and by faith this should be made over to them, that the sufl'erings and obedience of Jesus Christ, which he tenders up to God the Father, should be made over unto be- lievers, and they by faith able to lay hold upon this righteousness, and to tender it likewise to God the Father for satisfaction ; this is the righteousness of Jesus Christ. Thus do poor wretched sinners come to be made righteous in Christ ; their sins are trans- ferred upon Christ, and Christ's righteousness trans- ferred upon them ; according to that scripture, 2 Cor. V. 21, 'He that knew no sin was made sin for us, that we might be made the righteousness of God in him.' Tliis is a most glorious righteousness, as we shall speak to by and by. Now those that shall be enlightened by the Holy Ghost to see into the reality, the certainty, the beauty, the necessity, the glory of this righteousness, and upon that their hearts shall be set with hungering and thirsting after the assurance of their part in it, after the glorious effects that shall come fi'om it, blessed are those souls, for they shall be filled with this righteousness ; when they shall come to have all the good that is to be had by this righteousness, their souls shall say that they have enough. Well, though they have not yet the full comfort, and the full assurance, or the glorious fruit of this righteousness, yet they are in a blessed condition even now while they are hungering and thirsting after this righteousness. This is the second interpretation of this text, which indeed though the other hath a meaning which concerns the glory of God much, yet this much more ; and by this at any time, when you hear out of the word the preaching of the righteousness of Christ, or justification by Christ, you may come to know what it means by this short description. Now the second thing that is to be opened, it is the work of the soul in the hungering and thirsting after this righteousness. For the opening of that, we are to consider from whence this hunger and thirst arises. It rises from the clear apprehension and thorough conviction of these four things : — First, The soul doth clearly apprehend and is thoroughly convinced that it hath need of a right- eousness to enable it to stand before the holy and righteous God ; whenas men going on in the common way and course of the world, in the ways of unright- eousness, they little mind that they have to do with a righteous God, or, if they have to do with a righteous God, yet because they think that this God is merci- ful as well as righteous and just, therefore they do not apprehend any absolute necessity of having any righteousness to enable them to stand before this righteous God. You see it ordinary for people that have lived very ungodly all their days, when they ap- prehend death to be near, they apprehend themselves to be ready to appear before this righteous God, what thoughts have they but only thus : The Lord have mercy upon me! I am a gi'eat sinner ! God be merci- ful to me, and I trust in God's mercy ! They look at notliing else when they are just upon their appearing before God. But now that soul that understands the ways of God concerning sinners, and bringing of them to salvation, such a soul comes to see not only that God is merciful, but comes to see an absolute neces- sity of some righteousness to enable it to stand before the righteous God, and that no unrighteous thing shall enter into the kingdom of heaven ; and there- fore if I go out of this world an unrighteous soul, all the mercy that is in heaven cannot save me. My conscience tells me that I have been unrighteous iu my way, the course of my Ufe hath been unrighteous and ungodly ; well, now I am going to appear before the great and infinite righteous God, and it may be before the morning, must my soul stand before that righteous God to receive the sentence of my eternal doom from him. Now how shall I stand before this righteous God ? certainly I must have righteousness, or I cannot stand before him. That is the first thing that raises this hunger and thirst. 98 BURROUGHS ON THE BEATITUDES. [Mat. v. 6. Secondly, The sovil comes to be convinced of the insufficiency and imperfection of its own righteous- ness. Must I stand before this righteous God, and must I have a righteousness to enable me to stand before him ? then let me look to my heart, and ways, and life, what righteousness have I ? It may be some that have not lived so wickedly as others have done : Why, if I be to stand before the righteous God, I hope I may, for I have not been so as others have been — so wicked and ungodly; I have dealt righteously be- tween man and man, my life hath been fair ; I have been no whoremaster, uor drunkard, nor no swearer nor blasphemer ; and upon this they think they may stand before this righteous God. Oh these people are infinitely mistaken ! and as yet the Spirit of God hath not been at work upon them, to shew how things are between God and their souls. Certainly they know not God nor themselves that think so. But when the Lord works graciously by his Spirit in the soul, it comes to look into the life and heart, and there sees all its righteousness is but as a menstruous cloth. It may be it is not raised higher than a mere moral, civil righteousness, and then I have no true righteousness at all. But suppose my heart were sanctified, and my life sincere, holy, yet this righteousness being imperfect, it will never make me able to appear before this righteous God ; but that infinite burning justice that I must stand before, it will come as a mighty flame and consume me all for this. If I do set this between me and that infinite righteous God, it will be but as the putting of a piece of brown paper before a man to deliver him from a mighty flame of fire that is coming out against him. That is the secDnd thing. Thirdly, The soul comes to see that there is another righteousness beyond its own ; that notwithstanding whatsoe\'er righteousness is in me I see imperfect and unable to io what my soul now hath need of. Al- though my righteousness that I had with men may make me to ^■