The Way to True Happiness, Sermon 8
The eighth SERMON.
MATH. 5.5.
Blessed are the meeke, for they shall inherit the earth.
WEe hauehave gone two steps toward true blessednesse, wee are entred vponupon the third, and should now proceed to the fourth, to wit, spirituall appetite, in the 6th verse: Blessed are those that hunger, &c. Much hath beene said already of meeknesse, wee can neuer say enough of so sweete a grace: wee hauehave shewed at large how commendable this vertue is in it selfe, and how profitable also, and that it is no preiudice at all to a mans estate in this life; wee can hardly leaue it thus: That which wee will doe more, is to make answer to some doubts and scruples, that may here fall in. And for our more orderly proceeding, wee will make vse of that distinction of Austen (though in another matter) Meeknesse hath to doe with three sorts of people, namely, those aboue vsus, those about vsus, those beneath vsus, besides our owne particular; from all these some questions may arise, that doe deserue an answer.
For the first, it may be demanded, Quest. how a man is to beare himselfe toward God in point of meeknesse?
Whereunto wee answer, Answ. that he must be most angry for God, but neuer angry with God. To be angry in Gods cause, and at his dishonour, wee shewed before, to be one spectial property of true meeknesse. A man must be so hot in no businesse, as in that wherein the glory of God is touched and impeached: but to be distempered and angry with God, it is vtterly vnlawfull: For he is so iust, and holy, can doe nothing worthy of our anger; and again, he is so great, that he comes not vnderunder our censure: (for a man must necessarily passe an act of iudgement vponupon him with whom hee is angry) hee is too great to stand at our barre, and wee too meane to sit on the bench, when his actions come to be scanned. Here therefore let eueryevery one learne to vayle and stoope, and not to repine or fret, whateuer God doth to him, or where euer he sets him: Let him lay his hand vponupon his mouth, with Iob, and vponupon his heart too, and take heed of the least grudge a-gainst God, as if hee did not all things wisely, all things perfectly: Thus did Aaron as you may read, Leuit. 10.3. when the Lord had smitten his two sonnes with sudden death, hee held his peace, saith the Text, hee durst not once mutter at the matter, but subscribed to Gods perfect iustice, without more adoe. And hence it is also, that the Prophet so calls vponupon his owne heart not to be distempered, or disquieted, because he had to deale with God, who howsoeuer he handle vsus, wee must not suffer such reasonings once to arise or abide in our hearts, why should God deale so hardly with me, or why should I be so seuerely dealt withall? but let all such carnall disputes and reasonings be presently husht in the soule, and learne to subscribe to his perfect wisedome, and authority in all things, though they fall out neuer so crosse and contrary to our expectation or desire.
Obiect. But though I may not be angry with God himselfe, yet may I not be suffered to be angry with the works of Gods prouidence? For thus we hauehave many, that howsoeuer, they will not plainly flie out, and vent their passion against the prouidence of God, vnderunder that name, yet when they hauehave set a new name vponupon it, as of fortune, lucke, chance, or the like; they let fly, and lay about them, as if they were mad, they raue, and stampe, and sweare, and curse at their hard hap, euill chance, bad luck, &c. which indeed is nothing else but to flie vponupon the prouidence of God, which disposeth all things, and reacheth euen to things casuall, as well as things necessary. The question here, then will be, whether a man may not be angry with some of Gods workes?
For answer Answ. hereunto, we must know how to distinguish of Gods works of prouidence: These are of two sorts: 1. immediate: 2. mediate; such of them as come immediately from Gods owne prouidence, such as wherein the creature enterdeales not, meddles not with them, these cannot be but well, and against these we may in no case shew our selues angry, or displeased. But secondly, such of Gods workes as hee doth mediately, by meanes of an instrument, whether some euill spirit, or man, in such a case, it is not denyed vsus, to be angry in some sense. Thus Dauid was angry, the Text saith, When the Lord had smitten Vzzah with sudden death: But with whom? not with God, but at Vzzah, and at the Priest, for that ouersight of their's, whereby the Lord was so prouoked.
But how must I carry my selfe toward God, Quest. in case I hauehave beene prouoked by my brother, and so distempered by reason of some iniury that hee hath done mee? whether in such a case may I come before God in prayer, sith the Apostle bids men lift vp pure hands to God without wrath?
For answerAnws. to which question, you must be told that there are two sorts of anger, (as hath beene aboue said) one reasonable, and warrantable: and so if a man be iustly angry, displeased vponupon good ground, it need not be any barre to his comming before God in prayer: Nay, as thus, a man ought to pray the rather, that God would sanctifie his anger, and that he would make it of naturall, spirituall. But, if his anger be groundlesse, and vnreasonable, hee is to confesse and bewaile it in prayer, to complaine of it vntounto God, and to craue strength against it: For, so long as a man retaines a settled resolution of malice, hatred, reuenge in his heart, hee is not in case to pray; and if he doe pray, hee hath his answer giuen him by the Prophet, Psal. 66. If I regard iniquity in mine heart, the Lord will not heare my prayer: so that such a one, may see by that what hee shall trust to, as touching his prayers. But if a man finding himselfe thus causelessely distempered, shall recall, and checke himselfe, and be moued with dislike, and detestation of this euill in himselfe, and so come to God for helpe and cure; there need no question be made, but hee may confidently come into Gods presence.
Quest. I, but our Sauiour bids, If I bring my gift to the Altar, and there remember that my brother hath ought against mee, to leaue there my gift, and first, be reconciled, and then come and offer my gift: what shall I doe now in this case, if being desirous to reconcile my selfe to mine offended brother, I cannot come at him, I cannot speake with him?
I answer, Answ. there is a two-fold reconciliation: the one votall, the other actuall. Though matters so stand, that I cannot actually reconcile my selfe, yet, if I be desirous so to doe, and am resolued to take the first opportunity: to offer reconciliation, it is sufficient, and shall be accepted.
Quest. But what if my brother be vnreasonable in his demands, that I cannot satifie him but with sinne?
Anws.In such a case, the Apostle fits vsus with an answer, Heb. 12.14. Follow peace, saith he, with all men: but what followes? and holinesse; we must conclude, no peace without holinesse; the very heathen would goe no further with his friend, then VsUs{que} ad Aras.
But what if my offended brother shew himselfe irreconcileable, implacable, so that he will not accept of peace, hee will not admit of an amends offered him, no confession, no submission, no satisfaction will be taken, or serue turne; what then?
Why, yet do thou tender it, Answ. and so doe thy duty, and thou art discharged, though he be not satisfied. The ground of this answer, is that speech of the Apostle, Rom. 12.18. If it be possible, as much as lies in you, liue peaceably with all men. If wee can be at peace with all men, if some refuse, and will not, who can helpe it? onelyonly let not the stay be on our part, and wee need not trouble our selues, or be hindred from prayer. And thus much be spoken to shew how wee are to carry our selues toward God (aboue vsus) in point of meeknesse.
Now, as concerning men (that are about vsus) eyther they are our friends, or our foes. And first, meeknesse is such an excellent grace, as hath beene said, the question will be, whether I may make such a man my friend, as is giuen to passion; sith Salomon forbids to make any friendship with an angry person.
Wee answer to this, by distinguishing of friendship. There is a friendship of amity, and a friendship of familiarity. That former, of amity, a common friendship we must hold with all men: but the other of familiarity, wee must not grow into with an angry man. But here againe, wee must distinguish of anger: There's 1. anger mortified & subdued in a man, and with such, nothing hinders, but we may be a familiar friend. 2. Anger in the raigne thereof, and with such, a man is not to make friendship, namely, with such an one as is a man of anger, that cannot rule himselfe, hath no command ouer his passion, but is in bondage thereunto: Shunne familiarity with such, saith Salomon, and his reason's good: For, saith hee, by being inward with him, thou shalt learne his manners. For all louelove and liking growes from likenesse; all friendship comes from agreement of manners; so that there must be some correspondency betweene you that are familiar. Now hee will not come to thee, and thou must not come to him, therefor contract no friendship with such an one as is vnderunder the power of anger.
Quest. But how am I to be angry, and in what sort must I beare my selfe in mine anger toward a friend?
I answer Answ. hereunto two waies: 1. Negatiuely, and so we must not be angry with any one: First, for that which is good, for that is the diuells anger. Secondly, not for things meerely indifferent, for in these, there is a liberty permitted: Thirdly, not for infirmities, either naturall, or ordinary, and vnauoydable: For these none are without, nor can be; and here to shew our selues to be angry against others, is to forget our selues to be men.
Answ. 2 Secondly, I answer positiuely: we must be angry onelyonly for sinne; and not simply for sinne neyther, but as it carries some obstinacy, wilfulnesse, and contempt along with it, as that hee will not be ruled by counsell, take no warning, &c. Here onelyonly we hauehave leaue and liberty to be angry: For contempt is the proper obiect of anger, as wee shewed before: And thus much of the carriage of our anger toward our friends.
As for a mans foes, the question Quest. will be. Must I forgiue mine enemies?
Yea, thou must forgiue. Answ.
But then how farre am I bound to this? Quest.
I answer; Answ. There is an act of the vnderstanding, which is to take notice, and be sensible if a wrong done me. 2. there is an act of the memory, which recoyles vponupon it selfe, and remembers that such a thing was done. 3. there is an act of the will, an auersenesse and distasting of the iniury, whereby I am offended and displeased thereat. These three acts no man can hauehave the command of in himselfe, or hinder; but that when he is wronged hee shall see it, remember such a thing to hauehave beene done, and be moued with iust dislike of it. But then yet there must be 1. an act of the Iudgement, whereby, though there hauehave beene a trespasse done me, yet vponupon confession and satisfaction, I will not impute it, or reckon it to him that hath done it: though it sticke in the booke, yet it shall be crossed out, as it were. And 2. for matter of Reuenge, I must alwayes forgiue, as euer I looke to be forgiuen of God, not returning like for like; not rendring reproach for reproach, or one iniury for another, but contrarily blessing those that curse me, and ouercomming euill with good: for herein Religion and Christianity triumphs ouer all Morality.
But what then? Quest. May not a man that is wronged goe to law with his aduersary?
Answ. Yes, in a case of extremity, when peace and right cannot otherwise be had: In the last place, and where there is no other remedy, like as men may in some case goe to warre, namely, when peace can be purchased by no other meanes: So may they also in like case goe to law, but alway in reference vntounto peace to ensue, and with a peaceable and charitable heart, vsing law as a father doth the rod, full sore against his will.
Quest. But may I not seeke to auenge my selfe vponupon mine enemy?
Answ. No, thou maist lawfully wash off false aspersions cast vponupon thy name: thou maist also defend thy selfe, in case necessity make thee a Magistrate: but by no meanes reuenge thy selfe. Thou maist goe and say to the Magistrate, as the importunate widdow in the gospell, Auenge mee of mine aduersary; and the Magistrate may lawfully doe it, so it be not done with a malicious and vindictiue mind, but to do it thy selfe in thine owne cause, is to set thy selfe in Gods throne, and to take his office out of his hand: For, Vengeance is mine, saith the Lord. And thus wee see how wee are to carry our selues also, in point of meekenesse, toward those about vsus, both friends and eenmies. Next for a mans selfe:
Quest. How shall I know mine anger to be right and approueable?
Answ. Look first to the heart: secondly to the outward man. If our anger doe no whit impeach, but rather perfect the powers of the soule, and for the outside, if it quickens vsus to good, edgeth vsus to duty, beats downe sinne in vsus, breakes thorow all hinderances to obedience, makes vsus more fit to reproue, to pray, &c. Then it is good.
But is it not lawfull for mee to continue angry for a time, to sleepe on't? Quest.
There is a double anger: Iust and vniust, or, Answ. if you will, the vertue of anger, and the vice of anger. In that anger which is iustly conceiued a man may lawfully continue, so long as the cause continueth: As put case, I hauehave a dissolute and sinfull childe, that notwithstanding all admonition, &c. takes bad wayes, and goes on in an euill course; if hee'll sleepe in his sinne, I may sleepe in my anger, nay, it is required of me so to doe, till hee mend his manners. But when anger is naught, and vicious, wee should not admit it at all into our hearts: but if wee cannot chuse, it will thrust into our hearts before wee are aware, beat it off, shut it out (that's next:) Suffer it not to lodge with vsus one night: For, in giuing place to it, wee giuegive place to the diuell; and if wee suffer the Sunne to goe downe vponupon it, t…e diuell becomes our bed-fellow. But if there be iust occasion giuen of anger, then vponupon confession, submission, &c. it must be layd downe; as on the otherside, if the cause continue, wee must continue the medicine, so long as the bad humour remaines to be taken away: But if thine anger hauehave beene vniust, or vnreaso… able, cashiere it quickly, and make riddance of it: Let not the Sunne goe downe vponupon it, saith the Apostle. Hee seemes there to allude to that law recorded by Moses, whereby it was prouided that the malefactor that had beene hang'd vp before the Sunne, should be taken downe from the tree, before the Sunne went downe; so must rash anger be stickled, and dimissed, and not suffered to lye downe, or lodge with vsus for a night.
Quest. But how shall I know whether I forbeare anger, and curbe it in, for conscience sake, sith many, we know, doe it meerely of policy, and for some further end, to catch their enemies at a bay, and to take the better aduantage?
Answ. Looke to thine inside: for there will easily appeare the difference. A man may for some odde ends and by-respects in very policy, hold his tongue, and hold his hand, when hee is angry with another: But he that doth it for conscience sake, hee lookes to his heart, and blames that for inward boylings, and distempers, is angry with himselfe, for his want of louelove to those that beare him ill will, and doe him despite, that hee hath no more power to forgiue them, that he can pray no more freely for them, &c. And thus you may distinguish of anger, as touching your selues.
Come we now in the last place, to speak of those that are vnderunder vsus, and how wee are to exercise meeknesse towards them. And first for reasonable creatures. Secondly, for the vnreasonable: For reasonable creatures that are vnderunder vsus, as seruants or the like. The question Quest. here, is, whether a man may chide in anger, or smite in anger, &c.
The Answer Answ. is, we may, though not with rayling, chafing, crying out, (as the Apostle hath it) In case we are to giuegive a sharpe reproofe, wee may be angry according to the nature of the fault, it is now lawfull, or neuer; for anger sets an edge vponupon it, it is the whetstone of fortitude, necessary in such a case: So likewise it is lawfull to smite in anger, so it be not in blustering furious, disordered anger, whereof wee hauehave spoken before, for so the very heathen would not smite; I would beat thee, said hee to his seruant, but that I am angry: for indeede, when a man is besides himselfe, through rage and fury, it stands not with discretion, as the very heathen could see, and say, to stamp, fume, fling, &c.
And thus we see how far a man may be angry, and how farre not, with such of the reasonable creaures as are vnderunder him, as children, seruants, &c.
Now for the the vnreasonable, Quest. it may be demanded, whether one may be angry with them or not?
Wee answer, Answ. that for as much as they hauehave no sinne (to speak properly) but only somewhat like it, as to be vntowardly, vnusefull, &c. Here a man may doe something like anger, as hee may be displeased at them, hee may correct them in his displeasure, so that hee doe it for the mending of his beast, and not for the madding of it, as some furious bedlams doe. For here, for the most part, it is verified which the Poet speakes (we'll borrow his words, though with some alteration of the sense) Delirant reges, the master dotes, and is in fault, and then plectuntur A…hiui, the poore beast payes for it; the Master lames his beast, and then beates him for stumbling, sterues him, and then spurres him for not performing his iourney. Nay, some are so mad, and voyde of reason, that they will euen rage, and storme against the very insensible creatures, in case they are crossed in them: as if a chaire or stool stand but in their way, they ll spurne and fling, and make it smart as much as lies in them to do. These be the parts of mad men, not of meeke men? And thus we hauehave shewed you how you ought to behaue your selues in point of meeknesse toward God, your selues, and others, whether aboue or below you. And this is all we'll say to the grace it selfe, here commended. There remaines yet one case more to be resolued, arising from the reward here proposed. For they shall inherit the earth; For, here some may make question, Quest. whether a man may serue God in reference to the reward, or not?
Answ. There is a two-fold reward propounded to the obedient. The first is spirituall and eternall, and of this there is no question to be made, but a man may help himselfe by respect to this recompence of reward, for it stil refers a man to God, tends hereunto to make him capable of God, to be vnited more closely vntounto him, and to hauehave more full fruition of him, for heere God is the reward: But secondly, there is a temporall reward, as to hauehave health, wealth, credit, &c. Now, here's the doubt, whether a man may serue God for these or not? I answer: these outward things hauehave a double relation: 1. As a man propounds them to himselfe, as his vtmost end; and to make them so, is altogther vnlawfull: for God must be our vtmost end in all, wee must louelove and obey him principally for himselfe: But 2. as other outward things are meanes vnderunder God to bring vsus vntounto him, so we may vse them as helpes, though wee may in no case hauehave respect to any thing aboue God, or beyond him, yet vnderunder him wee may.
But is not this a mercenary seruice that is thus performed with an ey to the reward? Quest.
No, Answ. for God makes it a reason to vsus to draw vsus to obedience, & we may very lawfully serue God vponupon his owne motiues. If hee make it a reason to vsus, (as here in the Text, and otherwhere) wee may well make it a reason to our selues. Indeed, it is true, that hee that serues God onelyonly for outward wages, that will follow him no longer then hee feedes him, clothes him, &c. his seruice is mercenary: But if a man will sticke to God, as Iob did, and doe him seruice in want, as well as in wealth; in aduersity, as well as in prosperity, euen then, when he hath little or no wages at all for present, he need not be troubled with doubts, of this nature. Indeede, Satan accused and charged Iob before the Lord, that hee serued him not for nought, but let (saith hee) Gods hand be vponupon that which hee had a while, and hee would curse God to his face: but the Lord cleares him, and Iob cleares himselfe of that slander: for whether God giuegive him the things of this life, hee'll be his seruant, or whether hee take them away, hee'll be his seruant too: and therefore Iob is no mercenary, as the Diuell vniustly laid to his charge; in the meane wee need not doubt, but that if God giuegive vsus temporalls, wee may vse them as encouragements to further holinesse and obedience. And now wee hauehave said, what wee hauehave to say of this grace of meeknesse: but though wee hauehave done speaking of it, yet neither you nor I, must hauehave done practising of it. It is of continuall vse in common life. Apply your selues therefore to the practice of it; for if you know these things, happy are you if you doe them. And so wee dismisse this duty also, and proceed to the 4th step of blessednesse, euen spirituall appetite, as you hauehave it in the 6th verse: Blessed are those that hunger and thirst after righteousnesse, for they shall be satisfied.
VERSE 6. Blessed are those that hunger and thirst, &c.
FIrst, God conuinces a man of his owne emptinesse, lets him see himselfe spiritually poore; thereupon he begins to mourne in himselfe: this mourning meekens him, and that meeknesse leads him to an earnest desire, and hungring, and thirsting after righteousnesse. And this for the order. In handling the words, wee shall speake 1. of persons, 2. things. The persons, are such as hunger and thirst: where obserue, that emptinesse is one thing, hunger is another: that is the cause of this: besides, pouerty of spirit, and emptinesse is a worke vponupon the iudgement, but spirituall appetite, vponupon the affections: For the matter, Hunger (thinke the same of thirst) is a strong and painefull affection: what it is, we neede not tell you; onelyonly thus much: As in the naturall estate, so likewise in the spirituall there is a spirituall life, spirituall food, spirituall appetite, which is here called hunger and thirst after righteousnesse. And as in the naturall life there is 1. a desire of preseruing it: 2. whereas life consists in the iust mixture of heate and moysture, that which preserues it, is the due receiuing of such things as are agreeable thereto, both hot and moyst, the desire after which, is called hunger in some cases, thirst in other: So it is also in the spirituall life of a Christian: there is a desire of preseruing of it, and thereupon followes an earnest appetite after the meanes of preseruation: Now our Euangelist here names both hunger and thirst, first, because both argue a iust temper and constitution of the soule. Secondly, wee need both meate and moysture, and thirdly, the ordinances of God doe make a full supply of both, and therefore hee requires both vntounto the making of a man truely blessed; but because all kind of hunger inferres not blessednesse, therefore our Sauiour limits the proposition, and shewes in the Text what kinde of hunger hee meaneth, euen that which is (after righteousnesse.) The obiect then of this holy hunger is set downe to be righteousnesse. This darkens not the Text any whit,Maldon. (as the Iesuite saucily enough saith) The truth is, they with their glosses doe greatly obscure the Text, whiles they iumble, and confound the graces together, making this hungring, and thirsting after righteousnesse, to be the same with pouery of spirit, or with suffering persecution.
But by righteousnesse here, wee vnderstand (as Caietan well interprets it) vniuersall righteousnesse, a word of great latitude, for it comprizeth not onelyonly all morall vertues, but also all diuine and spirituall graces, faith, patience, louelove, and the rest. It also inuolues all the meanes of grace (Gods holy ordinances) that tend thereunto. In this large sense, we shall read the word Righteousnesse taken in other places of Scripture, as where our Sauiour tells his fore-runner, Iohn, that thus it behoued them to fulfill all righteousnesse, Math. 3. And Iam. 1. The wrath of man, saith the Apostle, doth not fulfill the righteousnesse of God. You see now (beloued) the persons, who they are that hunger, and thirst after righteousnesse, namely men that are carryed with earnest desire after all grace, in all the meanes and ordinances. And these are here pronounced (blessed men) not that their hungring and thirsting after righteousnesse is any cause of their happinesse, nay, it is scarce a part, but it is a meanes, and way leading vntounto it. And herein appeares a difference betweene philosophicall beatitude, and that which is Theologicall (the Christian mans happinesse) The former lookes onelyonly to the end; and cries out, ante obitum nemo, &c. No man can be said to be happy before his death, till there be an end of him: but Theologicall happinesse hath a strong influence into the meanes; eueryevery step tending to happinesse, hath happinesse; eueryevery means to it, inferres it, yea, eueryevery particular grace, (as here spirituall appetite) proues a man blessed; And this is further confirmed by our Sauiour, in the wotds following (for they shall be filled). It is an allusion to cattell put to feed in the stall, or in some fat pasture; As if he should say, he that thus hungers after grace in the meanes of grace, shall thriue, be battle, wel-fed: For 1. he pitcheth vponupon that which is food indeed: My flesh is meat indeede, &c. he laboures for the bread that perisheth not, but endureth to euerlasting life, euen righteousnesse, grace, and things spirituall. 2. God hath vndertaken here in the Text, that they shall be filled, that is, they shall presently hauehave a measure of grace; (which onelyonly is filling, and satisfying, as you shall heare more at large hereafter) so much they shal hauehave of it here, as may hold life and soule together. They shall also b… growing still more and more herein (which is the top of the Christian mans happinesse in this life) and hereafter they shall hauehave it in all fulnesse, they shall be then at the Well-head, &c. When I awake, saith Dauid) I shall be full of thine Image, Psal. 17 vlt. Thus hauing paued the ground, let's proceed to lay the foundation, (the first stone at least) of our following discourse. The time will not permit vsus to doe much, yet let's, as the husband-man, put in the plough, and take a bout or two for another day.
The point you see that naturally riseth out of the words, is this, That
They that spiritually hunger and thirst after righteousnesse, are in a blessed estate. EueryEvery man that thirsteth after grace in the meanes of grace, is an happy man. Bodily hunger and thirst makes not a man so miserable, as this doth happy. This our Sauiour affirmes in the Text, and hee that would not beleeue Christ heere, would question other proofes; and therefore wee shall spare any further paines that way. Yet, if any doe not beleeue Christ blessing the hungry, let him beleeue him cursing the full, Luk. 6.25. Woe vntounto you that are full now; and he further proues it by reason: for ye shall hunger. If those then that are ful be cursed, it must needs follow, that they that hunger in holy manner, are in a blessed estate. And this shall yet further appeare, when we shal hauehave shewed that this hunger is blessed, first, in the fore-runners thereof, and secondly, in the consequents.
Reas. 1 Some things must goe before, afore a man can come to this promotion, to be spiritually hungry, viz. all the fore-mentioned graces: as 1. Spirituall pouerty: the iudgement must be informed, before the affections can be quickened; who euer hungers, before he finds an emptinesse? So neythet can a man hunger after righteousnes, till he be conuinced of his owne nothingnesse, til he be poore in spirit, and so he becomes blessed, verse 3.2. befor a man can thus hunger, hee must be a mourner. Hunger and thirst doe euer carry paine along with them: so he that hungers and thirsts after righteousnesse, feeles himselfe inwardly wringed, pained, and in very il case, halfe vndone for want of grace. Thus he is a spirituall mourner: And there is a blessing set vponupon the head of this grace also, verse 4. 3. This spirituall appetite meekens a man, and so brings him within the compasse of blessednesse, vers. 5. Hunger, we know, it tames both man and beast, if it be not extreme; So doth this spirituall hunger, it humbles a man, takes him downe, makes him vile in his owne eies, puts vponupon him a disposition of meeknesse, &c. And thus all the forenamed graces meete in this holy hunger, which must needes euince such a man to bee a right blessed man. Hereunto we may adde, that it argues life, and 2. tends vntounto life; it is an euident signe, that the soule is aliue to God, that thus hungers after righteousnesse. A dead man, you know, can lye an hundred yeeres without food, and neuer hungers: so he that is dead in his sinnes: but this spirituall appetite argues life, and a good constitution of soule for the present, and it promiseth more, for it tends to life and happinesse too: So that hee that is thus spiritually hungry, is both aliue, and aliues-like. And thus stands the first reason, taken from the fore-runners of spirituall appetite.
Secondly, we may reason from the consequences, Reas. 2 and that which followes after it: 1. It is violent, carries a man eagerly after the meanes, and hee is a blessed man that enterdeales with them. Like as bodily hunger puts a man out of himselfe, breakes thorow stone-walls, makes that no mounds will hold a man, causeth him to take his life in his hand, fall vponupon the speares point, rather then famish, as those foure leprous men that sate in the gate, at the siege of Samaria, 2 King. 7.3, 4, 5. Why sit wee here, said they, vntill we dye. Out we must, though we fall vponupon the Syrians: if they saue vsus aliue, wee shall liue, and if they kill vsus, we shall but dye: So it is in the spirituall hunger; It carries a man with violence to the word, to the Sacraments, to prayer, to all the ordinances, both publike, and priuate, and so renders him blessed. 2. as it bringeth him to the ordinances, so it makes him fall to when he is there: an hungry man needs not be perswaded to fall to his meat: bring a thirsty man wholesome drink, and you need not make any long Oration to perswade him to make vse of it; his neede is argument enough vntounto him: as it was to Sauls souldiours, 1 Sam. 14. when they were distrest, and faint with hunger, they flew vponupon the spoyle, the Text saith, and tooke sheepe, and oxen, and calues, and slew on the ground, and eate them with the blood; so greedy they were, and so sharpe set. And euen so it is with a man that is spiritually hungry, hee falls to the word with all his might, hee layes about him with all his strength; bring him to a Sermon, and you neede not to awaken him out of his sleepe, or to call vponupon him for attention, hee brayes after these water-brooks with Dauid, as Hart (a drie creature of it selfe, but especially when it is chased) Hee hangs vponupon the mouth of the Preacher, as the little bird doth vponupon the bill of the damme for food: hee catcheth at the word before it comes to ground, would not lose any thing of all that is spoken,Luke 19.48. nothing shall be spilled by his good will. Thirdly, it giues his meate a pleasant taste, makes him to relish all well, as Salomon saith, to the hungry, euen that which is bitter, becomes sweet, and toothsome: whether they be plaine dishes, or dainty, nothing comes amisse to an hungry person:Vide Curt. & Turk Histo. As to that great Monarch, that in a great streight by the enemy tooke off a cup of puddle-water so sweetly; for he neuer knew before what thirst meant. And Hunniades in a like case, eating bread and onions in a sheepe-coate, said, it was the best meat that euer hee tasted of: In like sort, spirituall appetite rellisheth all things, brings euer it's sauce along with it; makes that which is bitter become sweete: a reproofe, though it be tart, yet it is sweet; the Sermon though it be plaine, yet it is good; howsoeuer, 'twill downe, and that with delight. Gods Word, to Dauid, was sweeter then honey, and to Iob, more desireable then his appainted food. Fourthly, adde hereunto in the last place, that the blessing is tyed vntounto it, such hauehave the promise that they shall be filled, they shall be satisfied to the full, that thus hunger and thirst: they shall be fat, and well-liking;Ma…. grow vp as calues of the stall: Corporall foode a man may take, and it not agreee with him, or be digested, if God adde not the blessing: but here a man is sure of the blessing, he is fed with the bread of life, and shall be strengthened, set on his feet, and a new life put into him. And thus you hauehave seene the happinesse of him that hungers and thirsts after righteousnesse, proued both from that which goes before, and that which followes after this affection. Lay now all these together,The ninth Sermon. and you will soone conclude the point, and see the truth of it.
Vse 1 Which serues in the first place to set forth, and discouer the vnhappinesse of all such as are full, and fat, and finde no such spirituall appetite and affection in themselues after grace in the means. They can hunger greedily after other things, as profit, pleasure, preferment, &c. of these they are insatiable: but after righteousnesse they find not any such longing desire, nor see they any such need of it. And thus they are full, not in body, but in spirit, and not truly in spirit neyther, but onelyonly in cenceite and imagination: for, they that hauehave any measure of grace in the truth of it; cannot be satisfied with that they hauehave attained, but would stil hauehave more: and therefore it is a sure signe, that those that hauehave no appetite toward grace, did neuer yet taste the sweetnesse of it. Here therefore let vsus ioyne both th'Euangelists together, and at once get vp both on mount Gerizim and mount Ebal, and from thence pronounce on both hands the blessing, and the curse. Blessed are they (saith Saint Matthew) who hunger and thirst after righteousnesse: for they are empty and poore in spirit; blessed are they, for they mourne in the sense of their sinfulnesse: blessed are they, for they are meeke and gentle, besides that, they are aliue to God, and aliues like, they are carried to the meanes, and being there, they fall close to, and lay about them lustily, they relish their food well, and grow therby, and are therfore in a blessed estate. On the contrary, they are in a wofull case (saith Luke) that are full, they are wretched and miserabe that hunger not after righteousnesse, wo be vntounto them, for they are not poore in spirit, but proud, and conceited: wo vntounto them, for they mourne not in spirit, but reioyce in the flesh: wo be vntounto them, for they are not meeke and gentle, but fierce, and vnmercifull: wo vntounto them, for they hunger not after righteousnesse, but are full; for they ar neither carried after the meanes, nor feed heartily thereon, nor finde sweetnesse therein, nor grow vp thereby, but are sent empty away. As all blessings that meet in those that are spiritually hungry; so all curses in that soule that is without appetite and affection to spirituall things.
But are there many such that are full? Quest. who are they, and how may I know, whether I be not one?
Consider of these signes and euidences of a soule not thirsty after grace, Answ. and hereby thou shalt be able to resolue thy selfe in this point.
First, such a one feels no want, being full already, and so cares not for any more. As these kind of men of knowledge, they know already as much as the Minister can teach them, and need not be told what they hauehave to doe toward God or man. Aske them of faith, they neuer doubted, but hauehave beleeued euer since they could remember: Aske them of repentance; they repent, night and day. Aske them of louelove, they'll tell you they louelove God with all their heart, and their neighbor as themselues: Now, louelove, saith the Apostle, is the fulfilling of the Law, and faith is the …ulfilling of the Gospell. So that these hauing both louelove and faith, as they pretend, what can they want? they hauehave fulfilled both Law and Gospel, and so want nothing, so farre are they from hungring after more, that they are (in their owne conceits) at their full growth already.
Secondly, these full ones complaine not, are not pinched and pained with the sense of their emptinesse. Hunger (thinke the same of thirst) is a painfull affection, and forceth complaints: as in a child that's hungry, as in a man that's thirsty, he hath no rest till he hath satisfied, and refreshed himselfe. Hunger and thirst carry a paine still along with them, and will make a man cry out, as Esau, when hee returned from hunting, I am almost dead, saith he, with hunger; and as Sampson, after the slaughter of the Philstims, Behold, I die, saith hee, with thirst: you may see how 'tis with such a one by his face,Speculū mentis & faces, Hier. ad furiam. by his gate, by his language, he lookes wanne, he droops, he goes as if he had neither life nor soule in him. And so it is with the hungry soule, that faints after grace. Hee findes in himselfe want of faith, want of patience, want of goodnesse, &c. and he is greatly distrest, cannot tell what to doe, till his needes be supplyed. It fares here with a Christian, as it is betweene the mother and the childe, when it comes to an empty brest, that affords no milke, the mother's distrest, her backe akes, and her veines ake, the childe is distrest for want of that nourishment which the stomacke calls for; and so there's a great deale of affliction on both sides. And as in the bodily hunger, when the stomacke is empty, there is a great deale of paine: For the stomacke drawes the veines, and the veines draw the outward parts, and so there is little rest, till there be supply made of the parts by fit nourishment. So it is with the hungry soule, it would hauehave more grace, more strength and victory ouer corruption, &c. and till it hath in some measure it's desire, it is greatly pinched and afflicted. You may see sadnesses fit in such a mans face, sorrow in his lookes, heauinesse in his countenance, &c. But those that can speake of their wants so lightly, we hauehave all our failings, and God amend vsus all, &c. without further complaint, or mourning ouer their wants, they plainly shew themselues to be vnacquainted with this spirituall appetite.
Thirdly, those that are full, will behaue themselues slackly, and coolely toward the meanes, they can finde no leasure to come at the Ordinances, and to apply themselues thereunto, for supply of their wants; or being there, they cannot hauehave while to attend on them. A child that will be playing in the streets, when he should be waiting at table, it is a signe he hath small list to his dinner: wee may iudge the same of these kinde of men, that say, they louelove the Word as well as another, and would heare it, read it, pray, &c. as often as others doe, but he wants leasure (no, but rather hee wants appetite) hee cannot awhile, what? a hungry man not awhile to eat his meat? a thirsty man not at leasure to drinke? he can get no rest, take no sleepe till hee hath slacked his hunger, quenched his thirst: and so here, 'tis want of a heart, and not of time: If they had but a desire, they would finde a time for holy duties. Againe, if being at Table, a man talke all the while, or fall asleepe at his meat, or stand a picking vponupon a bone, you'll say, his stomacke is not good. so neither is his, that being at the Word, cannot hold vp his head, but drowse and sleepe all the while, or else cannot feede vponupon such wholesome fare as is set before him, vnlesse it be sawced, and daintily cooked, but onelyonly pickes here a little and there a little, and piddles and trifles, and makes a great deale of refuse.
Fourthly, such are full, as prize not the meanes of grace, and of holinesse. Hunger and thirst, (you know) raiseth the markets, sets an high price vponupon eueryevery thing, as in the siege of Samaria, a little homely prouision was worth a great deale of mony: So when a man is almost lost for drinke, he'l giuegive twelue pence for that's not worth a penny, rather then hee'll goe without it. Those then that prize not Gods Ordinances, but are indifferent, they can hauehave them or they can want them, care not whether they hauehave them or no, will be at no cost, charge or trouble for them, these want spirituall appetite.
Lastly, such as are spiritually ful, are alwa…es carried with strength of desire after earthly things, which shewes them to be wanting in affection to heauenly, for there is a flat opposition betweene earth and heauen, so that a man cannot be strongly carryed toward them both; such therfore as are so keene and sharp set vponupon these things on earth, that doe so earnestly hunger after wealth, that are so thirsty after honour, outward commodity, &c. they hauehave lost their appetite to things heauenly, (if euer they had it) or otherwise they shew themselues to be of those full ones that be vnderunder the curse. Looke to it now, all yee whom it concernes, all these signes conclude the wofull estate of such as doe not hunger and thirst after righteousnesse. And this is our first Vse.
A second vse to be made of this point, is for exhortation, Vse 2 and so it calls vponupon vsus all to make out for grace in the meanes thereof, and to get this spirituall appetite. This is it which perfects desire, and enlargeth the soule: earth straitens it, for the soule is large, and cannot be filled with earth, but grace giues it all it's dimensions, cooles the appetite, and giues it ful satisfaction. He that desires siluer (saith Salomon) shall not be satisfied with siluer, &c. these are not things satisfying: grace onelyonly can doe it, which also barres out all inordinate desire after earthly things. Now therfore if you would finde rest to your soules, hauehave full content, enioy your selues, and stay your appetite, make out for grace: this the more you couet, the more blessed you are, and the more euidences you must needs hauehave of your spirituall life and condition. Now this exhortation must be addressed to two sorts of people: First, such as hauehave had sometimes this spirituall appetite and affection to the best things, but hauehave lost it. Secondly, to such as neuer yet found this hunger after righteousnesse in themselues. The former sort must be arnestly entreated to recouer themselues quickly, and for that end, to embrace that counsell of our Sauiour to the declined Church of Ephesus, Reuel. 2. Remember saith he, First, whence thou art falne, and then repent, and doe thy first workes. Take this counsell and make vse of it; first looke vponupon thy self now, and see how little like thy selfe thou art, in regard of time past: compare and measure thy selfe by thy selfe, and then shame thy selfe, and say; Once I had a good appetite to Gods Ordinances, they were sweeter to mee then mine appointed food: but now the edge of my desire is growne dull, my affection flat, &c. and I am become almost neutrall and indifferent. There was a time when I had some life to pray, now 'tis death to mee to goe about it. Once the society of Gods people was sweete to mee, and I tooke great content in their company: but now I hauehave no heart to come among them, no delight in their fellowship. I can remember since the very feete of such as brought the glad tidings of peace were beautifull vntounto me, but now not their faces. Once I could hauehave pulled mine eyes out (as the Galathians for Paul) to hauehave done them good, but now I had rather see their eyes out. Reflect vponupon thy selfe, and take speciall notice of this change in thee for the worse. And then secondly, repent thee of this thy decay, and doe thy first workes: for matter and for manner exceed thy selfe, pray more then ordinary, be humbled and mourne in more then an ordinary manner. A mans knife, through daily vse, in time will grow dull, and ordinary whetting will not serue turne, a man must put his strength to it, and it may be, be faine to hauehave it to the cutlers grindstone: So if our affections to goodnesse be growne dull and blunt, wee must whet them vp, and put our strength to the businesse, to set a new edge vponupon them. To the maintenance, and preseruation of life, there is physicke ordained, and to be vsed as well as food. Now if a man be stuft, hauehave taken a cold, or otherwaies obstructed, ordinary food will not serue turne, but he must take a purge: so here, if deadnesse, coldnesse of affection, &c. be growne vponupon vsus, we must pray more then ordinarily, ransacke the heart more then ordinary, yea, and fast it out too (which is the best thing wee can doe, in case of fulnesse) if it will not otherwise be remoued.
Secondly, for such as neuer yet found this good affection in themselues, these must be called vponupon, to diuert and turne the streame of their desires the right way, and to couet after heauen, as much as euer they hauehave done after earth. For the better affecting whereof, two things must be done: First, such rubs and hindrances, as doe blunt the edge of our affection to the best things, must be remoued: Secondly, the meanes to further and helpe vsus thereunto, must be vsed.
The hindrances may be all referred to two heads: first, conceit: Secondly, preconceit and preiudice. And first, there is no greater hindrance to this holy hunger after grace, and the meanes thereof, then conceit, selfe-sufficiency, an opinion that a man is wel already, and in case good enough for grace and happinesse. This fond conceit, as it proceeds from bad causes, so it produceth as bad an effect. The causes of it are two: 1. Grosse and deepe ignorance, for euer you shall obserue, the more ignorant any man is, the more conceited: as on the contrary, the more one knowes, the lesse he knowes, and the more he sees his owne ignorance. And this was verified in that heathen, who being iudged by the Oracle to be the wisest man on earth, professed of himselfe, that he onelyonly knew thus much, that he knew nothing. Thus wisdome is euer modest, sober-minded, and farthest from conceitednes: wheras ignorance is bold, and presumptuous, makes a man think too highly of himselfe, and too meanely of others. But if any man thinke himselfe to be something (that's his error) when he is nothing (for that's the truth of it) hee deceiues himself, saith S. Paul, Gal. 6.3. therfore if you would be spiritually hungry, lay aside all high conceits of your selues, empty your selues of your selues, be in no credit at home with your selues, seek all your sufficiency without you: for to ouerween your selues, argues grosse ignorance. But besides this, there is another cause of conceit, as bad as the former, or worse, and that is distemper, and hollownesse of hart. He hath a false heart that sets bounds to himselfe in grace, and thinks, thus farre I will go, and no further. For, such a one seeks not grace for it selfe, for the louelove he beares to grace, for graces sake; That, that a man loues for it selfe, he will not set bounds to his desire after it. It is plaine therefore, that they louelove not grace for it selfe, whose desire after it is bounded by a further end, or by-respect: as if a man desire money, onelyonly to supply his needs, when hee hath gotten so much as will serue his turne, hee desires no more: but if a man desire mony, for monies sake, his desire will be infinit, he wil stil couet after more, tho he hauehave neuer so much, as long as there is any money in the world. So if a man desire grace, not for it selfe, but for some by-respect (as to be able to hold argument with others, to get credit and respect with those that are good, or to still the clamor of his owne conscience) when once he hath attained so much as will fit his turne, and serue his purpose, he rests in it, and hath enough. But he that hath true grace, the more he hath, the more he desires: And it is a very ill signe, when men will stint themselues, when they hauehave knowledge enough, grace enough, &c. In temporall things let men say they hauehave sufficient, if they hauehave enough to bring them honestly home: but in spirituall things our desires must be boundlesse. Here a sufficit is deadly, as Austen once.
These are the causes of selfe-conceit: The effect also is no lesse naught, and that is selfe-deceit, as Paul saith, Gal. 6. He deceiueth his owne soule, he is in a dreame, he perswades himselfe better of himselfe then there is reason, hee d…eames hee eates, but when hee awakes, behold, hee is hungry (as the Prophet Esay brings one in) he dreames he drinks, but once awakened, behold, he is thirsty. Thus he deludes himselfe with false and vaine fancies, that is, selfe-conceited.
The second hindrance of spirituall appetite, is pre-conceit, and preiudice, which is when a man hath taken a toy in his head, gotten a conceit against holinesse, as if it were needlesse, bootlesse, fruitlesse, or comfortlesse. But to speake something to each of these: First, it is conceiued a needlesse thing to be so forward and precise:
Obiect. And what need we so to hunger and thirst after more righteousnesse? there's reason in all things, and enough is enough.
Answ. A good rule, I confesse, in outward things, wherin men know neither meane nor measure, cannot be content with enough. It holds also in false and fained holinesse; But not so in spirituall things: in true holinesse, 'tis needfull to desire and labor for more grace. Needfull it is: 1. In respect of the thing it selfe: 2. In respect of the measure. Grace is necessary in it selfe: Is not meat and drink necessary? Grace is the soules food, 'tis that one thing necessary, as our Sauiour told Martha, that brings a blessing, and no trouble therewith; it is that good part, which Mary hauing pitched vponupon, should neuer part with. It is simply necessary to serue God, to get grace, make sure heauen: other things are necessary in a degree onelyonly, or in some particular, as riches, which a man may eyther hauehave or want, without hinderance to his happinesse: Secondly, in respect of the degree and measure, it is necessary not only that we hauehave grace, but also that we hauehave so much, that we striue to hauehave more yet, considering our small stock of grace gotten vnderunder so great meanes, so long-continued light, &c. God hath bin at great paines with vsus, made many iournies vntounto vsus, been instant with vsus by his messengers rising earely, and calling vponupon vsus, &c. but what a little is it that wee hauehave profited? what a poore returne of fruits hauehave we made him, no way answerable to his expectation, or our own duty? where God giues much, he looks for much againe. So necessary it is, that we striue to more holinesse.
But secondly, it is further conceiued, Obiect. to be bootlesse to hunger after more righteousnesse, sith the more a man hath of it, the more he wants, and desires.
To which I answer, Answ. that it is not bootlesse, as they imagine: For, 1. It is feisable, and attaineable, for God hath bound himselfe by promise to giuegive it, if we'll but apply our selues to the seeking of it by Gods meanes. A man may thirst after more health, more wealth, more honour, and yet go without it: but he that thirsteth after more grace, hath Gods promise for it, that he shall be filled. Here, eueryevery one that asketh receiueth; that seeketh, findeth; that knocketh, it shall be opened vntounto him. And if yee being euill, can giuegive good things to your children, saith our Sauiour, Luk. 11.13. How much more shall …our heauenly Father &c. Thou maist safely promise thy selfe more from God in things spirituall, then any child can doe from his tender hearted father in things temporall.
But secondly, as it is possible to attaine to more grace if we seek it, and therefore not bootlesse: so it is worth while, for that it is satisfying (as you shall heare more hereafer) it cooles and quenches the thirst of the soule (which no outward comfort can do) according to that expression of Dauid, Psal. 36.8. They shall be abundantly satisfied with the fatnesse of thy house: and thou shalt make them drinke of the riuer of thy pleasures, for with thee is the fountaine of life, &c. There Dauid rests him; for there's the best house kept, the best prouision is to be found in Gods house, all fat, and riuers of pleasure runne at Gods right hand: and therefore if it cannot be bootlesse to thirst after more, where there is such a deale to be had, and that which cools the desire, so that such as once tast therof, shal thirst no more, hunger no more. Hunger indeed they shall, in a sense: But there is a double hunger & thirst. The first proceeds from the weaknesse and impotency of the subiect,There's a hunger and thirst: 1. of Indigence: 2. of complacance: so here. and this is painful, and destructiue: The second proceeds from the sweetenesse of the obiect; and this is ioyful and contentfull, not painfull, and afflicting. They that desire more grace, hunger not in the former, but in this latter sense.
Obiect. Thirdly, it is mis-conceiued, that this spirituall meat is fruitlesse, and rather hurtfull then helpfull to a mans present estate.
Answ. Nothing lesse: For, 1. Godlinesse is profitable to all things (as the Apostle saith, and as hath beene proued in the points afore-going) hauing the promises of both liues: 2. Grace makes a man a good husband, teacheth him thrift, shewes him how to improue, and put eueryevery thing to the best: 3. It procures the blessing of God vponupon that we hauehave, and brings no sorrow therewith:Pro. 10. 4. It setles and quiets the minde, it brings sound content, and that's riches enough, as hath been abouesaid. And therefore it cannot be a fruitlesse thing to hunger after holinesse, as they pretend and obiect.
Fourthly, they say it is comfortlesse? Obiect.
But that cannot be: For, first, Answ. it hinders not a man from taking his part in naturall comforts, nay, it giues a man more comfort in outward things,Se Pro 3. throughout. then others can hauehave (as the Philosopher long since said fo his wisdome) for it causeth him to taste not only of the sweetnesse of the creature, but also of the Creator in the creature. Besides an addition of spirituall comforts, which are vnconceiueable, and doe greatly surmount all that earth can afford. So that you see there is no reason at all, why men should be so shy of grace, as if it were needlesse, bootlesse, fruitlesse, or comfortlesse, as it is commonly conceited. And these be the rubs that must be remoued. The meanes that help vsus to this spirituall appetite, follow and they are these. A man must make to Christ, that quickning spirit, pitch vponupon his person, partake of his Spirit, deriue from him the righteousnesse of faith, before he can hauehave righteousnesse of nature and life: therefore first see all things out of Christ to be no better than chaffe, than husks, Luk. 15. than offall, than dogs-meat, Phil. 3. Next see, that in him is all fulnesse of prouision, milk, honey, bread, indeed, Esa. 55. whatsoeuer makes for life. Thirdly, that he is most able and willing to supply thee, so willing, as that he begs, comands, prayes, threatens, doth all that can be done to draw thee in, and thereupon thirst, and reach after him, and with him after his righteousnesse of Iustification first, of sanctification next, the former whereof is here presupposed, though not directly (I thinke) intended. To proceed therefore in the rules, being once in Christ, labour more and more for a new frame and constitution of spirit, for a new nature, for a mans lust is as his constitution is, &c. There is a diuers appetite of a sheep, and a swine: and so there is of the godly and the wicked. The naturall man, saith the Apostle, sauours not the things of the spirit, Rom. 8. he finds no taste or sweetnesse in them; carnall things make well to his palate, and these he can relish well enough. Contrarily, The spirituall-minded man sauours the things of the spirit, and therefore carnall things are bitter vntounto him. And this is the reason of that difference wee commonly find betweene hearer and hearer. One comes to the meanes, to a Sermon, and findes so much sweetnesse in it, as that hee would not hauehave missed it for any good. Another findes no more relish in it, then in a rotten sticke. And this proceeds from the difference of their constitutions: For, as the appetite is that a man brings with him, such is the food, such is the Sermon. When a man comes to the world, if he looke at learning, he picks out that, if he looke at eloquence, he picks out that, if at holinesse, he picks out that. Therfore if you would hunger after righteousnesse, and get a good appetite and, affection therunto, labour and pray for a new nature, a spirituall temper. Then shalt thou be brought to relish that which before thou distastedst. Secondly, mortifie the deeds of the flesh, and all inordinate lusts to the things of this world: take off your affections from following these things on earth, that all streames may run in one channell, and so may run with more strength after grace. Nothing can ouercome louelove, but louelove (as a Father speakes) as nothing can fetch out fire, but fire: So nothing can so quench inordrnate desire after the things of this life, as the true louelove of better. According to that which the same Father (Austin I meane) honestly confesses of himselfe, that his wanton lusts of youth, were cooled, and cured by nothing so much, as by the sweet apprehension of spirituall comfort, and by the pleasant taste of heauenly graces. Therefore weaken and withdraw your desire to the creatures, and things beneath, if you would attaine to spirituall appetite. Thirdly, make experiment of spirituall graces, feare not to try and tast what sweetnesse and excellency is in them. A man by discourse, can neuer possibly perswade another of the sweetnesse of honey (as Austin somwhere hath it vponupon the Psalmes) so fully, as if himselfe do tast of it: so 'tis here, it cannot be told how sweet a thing grace is, doe but try, and you shall soone perceiue a difference between it, and all outward comforts, therefore, come and taste saith the Prophet, How good the Lord is, doe but make tryall of him awhile; none else can know how sweete the Lord is, but those that hauehave proued it. And so Saint Peter, Laying aside, saith he, all malice and guile, &c. As new-borne babes desire the sincere milke of the Word, that ye may grow thereby: An infant, you know, is carryed to the brest with all his strength, and nothing else will giuegive him content. You may please him a while with a toy, but that will not be long; cloath him with gold, or pearle, it will not still or satisfie him, it is the brest only that can quiet and content him. And with the earnest desire, and strength of appetite, the Apostle would hauehave vsus carryed toward the Word: But how shall this be done? Why, if you'll but tast, saith he, how gracious the Lord is: which if you once doe, you'll neuer leaue him. Set aside some time eueryevery day, for a quarter of a yeere for holy duties, and resolue with thy selfe, I'll tye my selfe to a taske of hearing as often as I can, of reading and praying, morning and euening, &c. and make experience of it, what sweetnesse it is that men find in these holy exercises. This if thou wilt but do for a while, it wold neuer repent thee to hauehave begun, nor wouldst thou euer giuegive it vp, hauing once found the sweetnesse of it. Fourthly, meditate seriously vponupon the excellency of grace, and so set thy mouth on watring after more of it. The least sauing grace is a pledge of heauen; it is our life, our comfort, our honour. Thinke on this with thy selfe; O! that I had but a little more faith, a little more knowledge, a little more patience, strength against my corruptions, &c. I should pray the better for it as long as I liue, be the better for it when I dye, yea, a thousand yeeres hence, yea, hauehave the more glory, and comfort when I rise againe. Thus you should set an edge on your desires after more grace, by meditation vponupon the excellency of grace. Lastly, prouoke your selues to a more eager pursuite of things spirituall, by that insatiable desire that is in worldly-minded men, after things temporall. They, if they be neuer so rich, neuer so high, neuer so great, they would still be greater, nay, if they had ingrost the whole world, they would yet couet more, and be grieued there were no more worlds left them to graspe. Thus they enlarge their desires this way, as hell, as the Prophet speakes of gold-thirsty Nebuchadnezzer, Now doe we see men so toyle and trauell for earthly commodity; rise vp earely, and lye downe late for dung, for trash, that perisheth in the vse, that they must shortly leaue, that will yeeld them no sound confort here; b…t lesse hereafter! O then, reflect vponupon your selues, chide and quicken your selues to a more ready and earnest pursuite of things spirituall, so desireable, so durable, &c.
Our last vse of this point, shall be an vse of comfort Vse 3 to those that pant and faint after righteousnesse, that find great desire in themselues after things spiritual, where should the blessing be placed, rather then vponupon such as these? especially, sith this is all that many a poore Christian hath to rest vponupon, when the diuell comes and roares vponupon him, and thunders thus; Thou Gods childe? and heire of blessing? where's thy faith? where's thy louelove? where's thy patience? where's thy repentance? Here now the Christian soules comfort lies in his desires. He can say, though I hauehave not much of these graces (and that's my great griefe) yet I desire, and hunger after more, and that's my comfort. For not those that possesse a great measure of grace onelyonly are here pronounced blessed, but euen those that hunger after it: For this argues that there is some life of grace in mee, else how could there be a desire: Say a child cry but weakly, yet in that he cries, it appeares he liues: Say a man hauehave but a quesie and weake stomack, say he complaine of his distemper, &c. it shewes he's aliue: So he that sees his want, and sighes after a supply of further holinesse, cannot be altogether voyd of that which he so grearly desires.
Quest. But may not a man meerly carnall, and vnregenerate thirst after grace?
Answ. He may, but yet a wide difference may be discerned betwixt their desires in this kind: For, first if our desires be right, they are constant: A man is euer hungring and thirsting, as it is in the originall, which implies a constancy of desire, a constant appetite after g…ace; constant, I say, though not in the same sense, degree, and measure, yet in the root. A sicke man may hauehave some weake desires and flashings for a fit after some thing that he hath a minde to, he may linger and hanker after this thing, and that thing, but this is but for a fit, he is soone weary of eueryevery thing, and a little serues him. But he that is strong, and in good health, can come with a good stomacke to his breake-fast, and then to his dinner, & then to his supper, he can do it this week, and the next week, he can do it in summer and in winter too. Our stomacks indeed are vsually worst in summer: so are our appetites toward grace weakest in time of prosperity & peace, but stil there is in a Ch…istian, an affection toward his meate, more or lesse, it is not by fits and starts, now and then, but in some degree it is constant, and euer found in him. An hypocrite in a passion, will pray, hauehave good resolutions, and doe good duties, but 'tis but for a spurt, he soone growes weary, and giues vp all. But the sound-hearted Christian is the same to day and to morrow, and still the same, vnlesse it be in some speciall desertion or temptation.
Secondly, if our desires be right, they are after righteousnesse (for I hold my selfe in these notes to the words of the text) that is after all graces in all the meanes.
Here then is a double difference of desires. 1. The good heart hungers after all grace, in all the meanes and ordinances. A sicke man that hath a bad stomack hankers after this thing & that thing (hee cannot away with all kind of meates) and when hee hath what he wished for, hee doth but piddle a little at it: whereas a healthy man that hath a good stomack, giuegive him beefe he falles to, giuegive him mutton hee falles to that, giuegive him any thing, in case it be wholsom, if it be mans meat (as we say) nothing comes amisse to him: So not the vnregenerate man, he can like well of some sound doctrine but not of some, of some points, but not of others; he must pick and chuse what hee shall like and approue of: when the true Christian on the other side can away with any thing, he can away with promises, he can away with threatnings, &c; any food (though neuer so homely cookt) will downe well enough. 2. The good heart will bee content to seeke Christs graces by Christs meanes. If he must hauehave it by prayer, hee'll pray, if by hearing, hee'll heare, &c. There is a twofold will, Voluntas medij & voluntas finis; I know but few, but wish well to the end, but they like not to vse the meanes, they would gladly dye well, and raigne with the righteous, as Balaam; but they would hauehave this happinesse by playing or sleeping &c. But the true Christian desires grace in Gods way, will hauehave it on Gods tearmes, will vse the meanes of attaning it, both publick and priuate. Commend vntounto him the reading of the Scriptures, hee'll read: bid him examine himselfe, hee'll do't: tell him, he must liue in a calling, fast, pray, &c: he's for any seruice, that God will put him vponupon, he is resolued to bee whatsoeuer God would hauehave him be, whereas the other like the sluggard in the Prouerbs, he wisheth, saith Salomon, but hath nothing, because he will doe nothing. He lyes a bed, and wisheth, oh that I had such an house, oh that I had such a field, oh that I had such a ricke of corne, or such an inde of sheepe. Thus hee wishet… well to himselfe, but wishers and woulders were neuer good hous-holders, as the Prouerbe hath it. And the…e are the notes of difference betweene sound desires and those that are faint and false. If now you desire grace, and apply your selues carefully to the meanes, all as well as some grace, and in all the meanes as well as in some, and this constantly, not in a passion, in a mood onelyonly, and by fits, Christ himselfe puts the blessing here vponupon you, let not any take it off. Blessed are those that mourne, or would mourne; blessed are those that beleeue, or would beleeue; blessed are those that ouercome their corruptions, or would ouercome them; that are poore in spirit, or would be so, &c: These (I say) are the blessed of the Lord, and they shall be blessed.