Twenty Sermons, Sermons · Sermon 17
ROM. 5.1.
Therefore being justified by faith, we have peace with God through our Lord Jesus Christ, &c.
I Have heretofore declared unto you, that in these words, and the words following, there are set down the great graces and great blessings which you have in Christ, in the Kingdom of grace, before you come to th… Kingdom of glory.
First, here is set down the mother and radical grace of all the rest, and that is justification by faith; and then followeth the blessed fruit that issueth from thence.
1. Peace with God.
2. A gracious access into his presence.
3. A joyful hope arising from that great glory that we shall enjoy for the time to come.
4. In the worst of our troubles, and midst of our afflictions, this joy is so great, that it cannot be abated by any of them; yea, it is so far from being abated by them, that they are as fuel to kindle it: We rejoyce in affliction (saith the Apostle) that which would undo the joy of a carnal man, is made the matter of this man's joy.
Concerning the first of these, I shewed you that justification is the ground or foundation of all the rest: Being justified by faith; that is the root and ground. without which there is no fruit, no peace, no joy, no hope, much less any kind of rejoycing in tribulation. Faith is that which seasoneth all; we must first be justified by faith, before we have any other comforts; for that is the first ground, the first rudiment for a Christian in the School of Christ.
Therefore I proposed unto you three things for the understanding of it.
1. What that faith is that justifieth.
2. What that justification is that is obtained by faith.
3. What relation the one of these hath to the other.
Concerning the first of these I shewed you that it is not every faith that justifieth. I shewed you that there is a dead faith, whereupon the Apostle saith, The life that I now live, I live by the faith of the Son of God, Gal. 2.2. A dead thing cannot make a living man; it must be (and I shewed you how) a living faith.
Again, I shewed that b…side the true faith, there was a temporary faith, which is active too, and comes near the other. It had the operations of the Spirit, but it wanted root. It had supernatural works, but it wanted the new creature. There was a conception, that was but an abortive kind of birth, it came not to maturity, not to a full g…owth, it did not continue. And I shewed unto you how a man might discern one of these from the other; for herein lie…h the wisdom of a Christian, not to content himself, or be deceived with fl…shes; therefore the Apostle exhorts us …o prove, and try, and examine our selves, 2 Cor. 13.5. it is an easie matter to be deceived, and therefore God's people should be careful to examine themselves, to have their senses exercised herein, that however others may slight and slubber over the matter, they may be careful in it; and then they will not only do it themselves, but they will crave the aid of God also: Prove me, O my God, &c. try me, &c. Psal. 139.23.
Then for the second thing, concerning that justification that is obtained by faith. I shewed you that the word justification was derived from justice or righteousness; and as many ways as justice and righteousness may be taken, so many ways may justification be taken: Sometimes for justification of righteousness in a man, and sometimes it is opposed to condemnation; so it is taken in St. Paul, and it is taken as an acquital; sometimes it is… oppose to hypocrisie and pollution in a man's soul; so it signifies sanctification, whereby God not only covers our sins past, but heals our natures. The first is perfect, but imputed: the second inherent, but imperfect. When the time cometh that God will finish his cure, he will then make a perfect cure; when final grace cometh, we shall not need to think of a Popish Purgatory. Death is the Lord's refining pot; then there is not a jot of sin shall be left in a Christian. Now, when God hath taken away our dross, then to think we shall be put in a refining fire; that an entire soul that hath no blot, that one that hath no spot, should be purged after final grace hath made him clear and whole, this is against reason and common sense. They might have learned better of their own Thomas; all the fire in the world will never put away sin without the infusion of grace. This by the way concerning them.
I shewed besides, that these two being both righteousnesses, the Church of Rome confounds them both together: Saint James his justification with Saint Pauls. They confound inherent righteousness which is begun, and shall be perfected in final grace, with the other; so that the point is not between us and Rome, Whether faith justifieth by works or no? but Whether it justifieth at all? In truth that is the state of it: The question is this, whether there be such a grace as justification that is distinguished from sanctification, or whether there be another grace of sanctification? Do not think that we are such block-heads as to deny faith and sanctification; yet faith is but a piece or part of that train of vertues. There justification is taken for sanctification; we acknowledge a man is justified by faith and works: but the question is between us and them, whether there be any justification besides sanctification? (i. e.) whether there be any justification at all or no? we say sanctification is wrought by the Kingly office of Christ; he is a King that rules in our hearts, subdues our corruptions, governs us by the Sceptre of his Word and Spirit; but it is the fruit of his Priestly office which the Church of Rome strikes at: (i. e.) whether Christ hath reserved another righteousness for us, besides that, which as a King, he works in our hearts; whether he hath wrought forgiveness of sins for us? we say he hath, and so saith all the Church, till the new Spawn of Jesuits arose. They distinguish not remission of sins, from sanctification. Bellarmine saith, remission of sins is the extinguishing of sin in the soul; as water, though it be cold, yet the bringing in of heat extinguishes the cold; and so remission of sins is the bringing in of inherent righteousness, which extinguisheth all sin, which was before. A strange thing, and were it not that the Scripture does speak of a cup in the hand of the Harlot of Rome, whereby she makes drunk the Inhabitants of the earth with the wine of her fornication, Rev. 17.4. & 18.3. except the men of her communion were drunk, it were impossible that a learned men should thus shake out an Article of our and their Creed, which hath ever been believed by all the Churches. When the Scripture speaks of forgiveness of sins, see how it expresseth it, Ephes. 4.32. Be ye kind one to another, Brethren, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you.
Observe, in the Lord's Prayer, we pray that the Lord would forgive us our trespasses, as we forgive those that trespass against us. Let him that hath common understanding judge: Do we forgive our Neighbours by extinguishing sin in the subject? I forgive you; (i. e.) I take away the ill office you did me: Doth he forgive thus? Alas no! forgiveness is without a man. I have an action against you, perhaps an action at Law; I will let fall my suit, my charges I will forgive; this is forgiveness. God justifieth, who shall condemn? Though God has just cause to proceed against me as a Rebel, yet he is content to let fall his action, to fasten it upon the Cross of his Son; there to fix the Chirographum, the hand-writing against us, Colos. 2.14. He will let fall that which was the ground of a suit against us, all that he could say against us.
That you may understand the thing the better, there are two things, two kinds of righteousness; the one of justification, the other of sanctification. The Holy Ghost distinguisheth them by several terms, 1 Cor. 1.30. Of him are ye in Christ Jesus, who is made unto us wisdom, righteousness, sanctification, and redemption. You see here are two distinct graces, righteousness and sanctification; they make them but one, sanctification and remission of sins. Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified, Rom. 8.30. Here justification and glorification are nothing else but justification and sanctification. St Paul speaks of a thing past, not of the glory to come; them he glorified, not shall glorifie: he means sanctification, which is inchoate glory. For what is the glory we shall have in heaven, but the enlargement of those inherent graces God begins in this world? Here is the seed, there is the crop; here thou hast a little knowledge, but there it shall be enlarged; now thou hast a little joy, there thou shalt enter into thy Master's joy; here some knowledge, but there thou shalt have a full knowledge, and a full measure. Here glory dwelleth in our Land, but there we shall with open faoe behold as in a glass the glory of the Lord, and be changed into the same image from glory to glory, even as by the Spirit of the Lord, 2 Cor. 3.18. (i. e.) we are more and more conformed to the image of Almighty God, by obedience and holy qualities infused into us, that we grow from one degree of sanctification unto another. And so you see how these are distinguished by their terms. Justification and glorification, justification and sanctification. There is another place in St. John, an hard place; but yet as I take it, these two righteousnesses, that have the same name for justification and sanctification, are righteousnesses both of them, to be distinct in their terms, in that place it is said, Joh. 16.8. That when the Spirit shall come, he shall reprove; or (as we should translate it, and as you read it in the margin) he shall convince the world concerning sin, righteousness and judgment. Thus I say it should be translated, for it is of no sense to say that God should reprove the world of righteousness; on what occasion this was spoken, we must not stand to speak: but righteousness and judgment is justification and sanctification. And the drift of the place is this; when the Spirit shall come, how? not upon me or thee; but the Spirit here spoken of is that Spirit that should come upon the Apostles, it shall begin at the day of Pentecost; and these 1. should set forth like twelve Champions to conquer the world, and to bring them unto the Sceptre of Christ. He shall convince the world; (i e.) when the Spirit shall come on you, and your tongues be tipped with that spiritual fire, which shall be active; it shall convince the world of three particulars, of sin, righteousness and judgment: Of the point of humiliation for sins, the point of justification by righteousness imputative; and the glory of sanctification in judgment, and righteousness inherent. This method St. Paul useth in the Romans to stop every man's mouth. First, He convinceth the Gentile, which was easie to be done; after he convinceth the Jew, that there is righteousness to be had in another, though none in my self. He shall convince the world, &c. As if he should say, To be shut up under unbelief, is to be convinced of all sins. Now consider what is the nature of unbelief; it is to fasten all sins upon a man: and when I have faith, all my sins are put out of possession, they are as if they were not; but if we are shut up under unbelief, we are dead. The second work of God's Spirit, is the Ministry of the Word; He shall convince the world that there is righteousness to be had by a communion with another; though we are guilty in our selves, yet he will set us free; and the reason is, because I go to my Father. As if he should say, though you be convinced of your sins, that you are wholly dead in trespasses and sins, and have no means in the world to put that away; yet notwithstanding, the second work of God's Spirit, is to convince of righteousness; that there is a righteousness to be had in Christ, because he was our Surety, arrested for debt; he was committed to prison, where he could not come out, till he had paid the utmost farthing. There is a justification to be had in me; I go to the Creditor, I have made no escape; not like one that brake the prison, and ran away, but I am now a free-man. I have not made an escape before the debt is paid, then I might be brought back again; but the debt is discharged, and therefore I go to my Father, to maintain my pl…ce and standing. I was given unto death for your sins, but I am risen again for your justification, and I now sit at my Father's right hand: this is the second thing. But is there not a third thing that the work of the Ministry must do? Yes, to convince the world that there is judgment or righteousness inherent. There is a hard place, I shall speak of it; it is usual in Scripture to joyn righteousness and judgment together. The words of the Lord are righteousness and judgment. And the integrity of a man's heart which is opposed to hypocrisie, is called judgment; as God liveth who hath taken away my judgment, Job 27.2. How did God take away his judgment? is it meant that he had taken away his wits? No, but he hath put his heavy hand on me, that hath put a conceit in the mind of my friends that I am an hypocrite; though, to confront the error of his misjudging friends, he was resolved to persist in his integrity; vers. 8. My righteousness I hold fast, and will not let it go; my heart shall not reproach me so long as I live. His judgment was taken away, (i. e.) the opinion they had of his integrity: And this will expound another place in Matth. 12.20. A bruised reed shall he not break, and smoaking flax shall be not quench, until he send forth judgment unto victory? What is that, until he send forth judgment? This judgment signifies nothing but those inherent graces, those infused qualities, that God sends into the heart of a Christian; which being produced in the children of God by the spirit of judgment, through which they are e… abled to judge what is right and acceptable to God in Christ, who is their wisdom, are themselves called judgment. You read therefore, of washing away the filth of the Daughters of Sion, and purging the blood of Jerusalem, which is the sanctification of the Church, by the spirit of judgment, Isa. 4.4. In a man's first conversion there are but beginnings of grace: what is faith, hope, patience and fear? it is like a smoaking flax, (i. e.) like the smoaking wick of a candle made of flax: as when a candle burns in the socket, it is now up, now down, you know not whether it be alive or dead; so in the first conversion of a Christian, infidelity and faith, hope and despair mount up and down. There is a conflict in the beginning of conversion, but he will not give it over until he bring forth judgment, until he get the victory of all opposition from the flesh. And what is the reason? Because the Prince of this world is judged. He shall convince the world of an inherent righteousness in spite of the Devil's teeth, because he is condemned. He that before worked in the children of disobedience, is now cast down. The strong man is cast out, and therefore, upon that ground you have the third point. Besides the grace of justification following upon Christ's death, there is another; the grace, I mean, of sanctification, through which the Devil shall be dispossessed; the Devil is strong where he doth wicked things, but he shall be disarmed, he shall not touch thee, the wicked one shall not hurt thee, thou shalt overcome him.
I now go forward.
The third thing I noted besides faith and justification, was, Tha… we must observe what relation one hath to the other; and how it comes to pass that justification is attributed to faith, there being more noble graces in us, than faith.
I answer; the reason is because faith is brought as the only instrument, whereby we receive our justification, purchased by the merits of Christ's death. When we say faith is an instrument, we must understand it right well; we say not faith is an instrument to work my justification, Christ alone must do that; it is no act of ours, nothing is in us; faith is said to be an instrument, whereby we get our justification in respect of the object, it is a nearing us to Christ; it is the instrument of application, the only instrument whereby we apply the medicine, and the plaister of Christ's blood; whereby we that were strangers ▪ and afar off, are made near; faith is the only hand which receiveth Christ; w…en the hand layeth hold on a thing, it layeth hold on a thing without it self; so is faith a naked hand, not as a hand that gets a man's living, but like a beggar's hand that receives a free alms given by the donor; as the Apostle speaks, Rom. 5.17. For if by one man's offence death raigned by one, much more they which receive abundance of grace, and of the gift of righteousness, shall reign in life by one Jesus Christ. There is abundance of grace, and a gift of righteousness; faith is the only means whereby we receive this gift: Whereupon I inferred this, which was of great consequence; seeing faith did justifie, not as an active instrument, but as it did r…ceive the gift of grace, it did follow, that the weakest faith that was did get as much justification as the strongest faith of any whatsoever; because faith justifieth not as a work, but as it did receive a gift; therefore our Saviour saith, O, ye of little faith! Matth. 8.26. yet, as little as it was, it was builded upon the Rock; and though Satan desired to winnow them, and fift them as wheat, yet they remained firm; as our Saviour saith of the faith of miracles, If ye had faith as much as a grain of mustard-seed, ye should say to this Mountain, be removed, and it would obey you: Mar. 11.23. So for common faith, which the Apostle calleth so, because it is common to all the Elect, Tit. 1.4. if thou hast so much faith, thou shalt be able to remove Mountains of Corruptions; suppose thou hast a trembling hand scarce able to hold, yet have the perswasion of the woman in the Gospel, If I may but touch him, I shall be whole: I shall be saved, healed, if I can but touch him: And mark our Saviour, The People thronged about him, and he saith, Who is it that toucheth me? A wonder that he, when they crowded him, should ask such a question; but Christ knew that some body touched him, beside the touch of the multitude: indeed that woman …ouched him more than the crowd that pressed him, as St. Augustine saith, Illa mulier quae fimbriam tetegit, magis tetegit, quàm turba quae pressit. it is said in the Text, The poor woman came trembling, and told him all the truth. And he said, be of good comfort; though thou hast a paralytick, and palsie-sick-hand, yet the touch is enough, Luk. 8.47. the least faith brings as much life as the greatest.
Object. But then, what need a man look for a great faith?
Sol. Yes, by all means; for though thou hast much comfort by a little weak faith, yet the more faith, the more comfort; and therefore it is to very much purpose to labour after a strong faith. Abraham (it is said) staggered not through unbelief, Rom. 4.20. if thou hast a strong faith, thou wilt have a strong consolation: Thou mayest by thy weak faith be healed of thy disease, yet by the weakness of thy faith, mayest want much of the strength of thy comfort; therefore thou must go from faith to faith, Rom. 1.17. but know this, that a new-born child foreign, is not yet so strong as a man, yet he is as much alive, as the strongest and tallest man; so that again thus, thou art yet but a new-born babe, not so strong or so lively as one more grown, but yet thou hast all the lineaments of the new creature in thee, though thou art not so strong and lively as another may be.
Object. Did not you tell me that it was not every faith that did justifie, but a working faith? how then doth faith alone justifie?
Sol. I answer, When faith justifieth, there is one thing said of another; the subject and the predicate are Faith justifies. Justification is attributed unto faith; Look on the word (only) whether it doth determine the subject or the predicate; doth faith which is alone severed from good works, justifie? so the proposition is false. First, that faith which is alone, separated from love and the fruits of good works, doth not justifie; but let the (alone) be put to the predicate; faith justifieth alone; (i. e.) faith is the only vertue in the soul whereby a man is justified, that is true: As if a man should say, the eye alone seeth, 'tis true; if we put it thus, the eye severed from the members of the body, seeth, it is false. If the eye were taken out of the head, it would neither see alone, nor at all; but the meaning is this, the living eye is the organ whereby a man discerns a visible object; so faith, though joyn'd with other graces, yet takes not other with it for helps of Justification.
Object. But why should God select this vertue among others, that are more noble?
Sol. I say as before, God had respect to the low estate of his hand-maid, it was reason that God should chuse the lowest and the meanest: God selected this poor beggars hand for two reasons.
First, in respect of God.
I say 1. Therefore it is of faith, that it might be by grace, to the end the promise might be sure to all the seed; not to that only which is of the Law, but to that also which is of the faith of Abraham, who is the father of us all, Rom. 4.16. so that here are two strong reasons; one in respect of God, tha… God by so mean a thing as a beggars hand, should bring a man to justification; and the other in respect of faith it self, that it might be by grace, for when thou bringest nothing but a bare hand ready to receive a pardon, this must needs be of grace. If God say thou must love me, this were an exchange, not a free gift. I lay down something, and I take up something for it. Faith is that naked hand which fills it self with Christ, it layeth fast hold on Christ crucified with all his merits.
As if a man were ready to be drownd, there is a cable cast to him to lay hold on, and he laying hold on it, is drawn safe to the Land; but a man when he lays hold on the cable, must let go all his other holds which he laid hold on before. Thus must a man let go all other holds, and lay fast hold on Jesus Christ.
Faith hath two faculties: 1. It opens its self to let fall all other things: And then 2. When it is a naked hand, it layeth hold on Christ, and then it is filled with Christ, when the believer esteems all dross in comparison of Christ; it hath all fulness by grace: Where is then rejoycing and boasting? Rom. 3.27. it is excluded; by what Law? of works? nay, but by the Law of faith. And then chap. 4.2. For if Abraham were justified by works, he hath whereof to glory but not before God; faith taketh away all boasting. Let him that glorieth, glory in the Lord. Therefore it is of faith that it might be of grace. This is the reason in respect of God.
2. In respect of our selves; To the end the promise might be sure to the seed; what is the reason why people doubt and think nothing sure; it is because they come not with a naked hand; I must have such a measure of humiliation, of patience; all to bring somewhat with us; whereas if we look on these things, we shall never be heard. If the bare acceptation of Christ, with a trembling hand will not make thee sure, thou understandest not the excellency of that very treasure whereof thou art possessed; what canst thou have more than the bare receiving of such a gift by faith? The reason why we are not more sure, is because we come not with a naked hand.
By the way there are many means, some (à priori) others (à posteriori.)
1. For the first; they are those things by which faith is wrought, though they are not so evident, yet they are most sure; when I consider God calls me in my blood, having nothing in me, and will be friends with me, bids me take his Son, and I do not, bids me take his Kingdom and glory with him, and I refuse it, though this be a matter not so evident, yet it is most sure.
2. Then there are other arguments which come from the fru…ts of faith (à posteriori) they are more evident, but not so sure. And thus have I declared unto you the first point of justification by faith, it is so sweet a string, that I cannot tell how to leave it, and therefore harp so long upon it.
Now let us come from the Mother to the Daughter; the eldest Daughter is peace with God, then this is the first birth; And we are at peace, &c.
In this peace we will consider these three particulars.
1. What is that peace which we have.
2. With whom we have it.
3. By whom, and by whose means we have peace with God, &c. It is procured by Jesus Christ.
What we have; peace.
With whom; God.
By whose means? Our Lord J…sus Christ. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.
1. What this peace is. You know the point of peace is a great matter; it is the Apostolical Benediction: Grace and peace in all the Epistles; Grace and peace from God our Father, and from the Lord Jesus Christ, 2 Thes. 1.2. and chap. 3.16. Now the Lord of peace himself give you peace by all means always. This is a thing by all means to be desired, you must labour to get it; this was the Angels song when Christ was born, Luke 2.14. Glory be to God on high, on earth peace, good will towards men. This peace is a thing by all means to be sought after, and what it is, you may know by the contrary; you know what a miserable thing war is; God grant you may not know it too soon: You know what it is to have an enemy among us. This is our case, till we be justified, we are at daggers drawing, at point of hostility with God. It is a foolish conceit for a man to think that by reason of God's predestination he is justified before he was; this is a foolish conceit; until thou art justified by faith, thou art not justified at all. God's predestination doth not make a change in the subject; if I intend to inrich a beggar, he is in rags still, for all my intention, till my intention be put in execution. Paul was elected before the foundation of the world; but till he was converted, he was an enemy, and a persecutor, the chief of sinners, as he speaks of himself, Rom. 5.10. so the Scripture speaks in that point: If when we were enemies, we were reconciled unto God by the death of his Son, much more being reconciled, we shall be saved by his life? Before the time of peace came, we were unbelievers, enemies, in the state of enmity, when as before, God was thy enemy, as soon as thou hast touched Christ by a lively faith, presently all the actions he had against thee are let fall; God is friends with thee; this is a high and a deep peace, and this comprehends all kind of blessings; Amasa, 1 Chron. 12.18. one of the valiantest Captains that David had, speaks there of peace; one would think it not so proper, it belongs not to them to talk of peace, but because peace comprehends all kinds of blessing, it is said, Then the Spirit of the Lord came upon Amasa, who was chief of the Captains, and he said, Thine are we, David, and on thy side thou Son of Jesse; peace, peace be unto thee, and peace be unto thy helpers, for thy God helpeth thee. This is a speech from a Soldier to a Soldier, and this is done in a military way; Peace is welcome though coming from a Warrior, because it comprehends all manner of Blessings; It's said, 2 Sam. 11.7. That when Vriah came unto David, David demanded of him how Joab did, and how the people did, and how the war prospered. Look unto the Margin according to the original, and it is, He demanded of the peace of Joab, and the people, and of the peace of the War. A man would think it a contradiction that he should demand of the peace of the war; so then this peace which we have with Almighty God, after we are justified by faith, is the comprehension of all manner of good. This having peace with God is the fruit of the Spirit.
But with whom is this peace? with God; it is not peradventure so with thy self: thou mayst have a turbulent conscience, insomuch that thou wouldst give all the world to have it quiet, to be assured that there is peace between God and thee; that's not the point: The thing thou gettest by faith is peace with God: When thou art troubled with thy self, and hast but a weak act of faith, yer if thou believest, thou art more afraid than hurt; thou art cock-sure, and shalt be calm and quiet in God's good time.
Object. But why should Christians be so foolish, so troubled? what's the reason the children of God do disquiet themselves?
Sol. Because they are fools, they stand in their own light, are straitned in their own bowels. God is liberal and free, but there is some hope of worthiness in us, and we do things we should not do. We are always poring on our selves, and do not bring a naked hand; and this is the reason we are so full of distractions: for he that seeks justification (I mean remission of sins) by his own performance, will never attain it. Observe what the Apostle speaketh upon this point, Israel which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? because they sought it not by faith, but as it were by the works of the law. This was their stumbling stone, as he there saith, Rom. 9.31, 32.
Again, it is the nature of many peevish people amongst us, that they will not be comforted; when news was brought to Jacob that Joseph was slain and lost, it is said, All his sons and daughters rose up to comfort him, but he refused to be comforted; and he said, For I will go down into the grave unto my son, mourning, Gen. 37.35. They have a kind of pettishness, and peevishness, and wilfulness; they will not be comforted, and it may be there is some kind of pride in it too; they would perhaps be thought to be the only mourners of Israel, of the Kingdom. As Rachel mourned for her children, and would not be comforted, Matth. 2.18. they shut up their eyes against all comforts; God commands them to be comforted, and they will not; it is no marvel then that they eat the fruit of their own hands; it is a part of our office to bring comfort, we have an injunction to it; Comfort ye, Comfort ye my people, saith the Lord; we bring the tydings of peace, and our feet should be beautiful, Rom. 10.15. we bring good news, all is well; as Noah's Dove coming with an Olive branch in her mouth. Comfort ye, comfort ye, cry aloud, spare not. If you stop your ears, who can help it? the Lord is gracious and chargeth us to comfort you: and can there be any better news than to say, All is peace, all your sins are done away. I have blotted as a thick cloud thy transgressions: as who should say, it is the tydings of such good things, as all within thee is too little to praise the Lord, and therefore it is not a thing to be slighted over; blessed is the man whose sins are forgiven, Psal. 32. which is no Noun Adjective, nor of the singular number neither; it signifieth blessednesses, as it were an heap of blessings. They commonly call it the eight beatitudes, it is but varied upon divers subjects; were there eighty eight, that were all one: To have thy sins forgiven thee, is the comprising of all happiness; and he whose iniquity is covered, hath interest in them all.
Again, when a man sets his eyes too much upon his sins; more upon his sins than upon the mercies of God freely offered in Christ, this is a wonderful hinderance of the peace; Thou lookest on the wrong object, looking too much on thy sins, when thou shouldst look on Christ, that brazen Serpent offered unto thee; then 'tis no wonder that thou seest not Christ though he be near thee: Mary Magdalen complains and weeps (as she thought) to the Gardener, that they had taken away her Lord, and she knew not where they had laid him, when as he stood at her elbow; her eyes were so full of tears that she could not behold her Saviour. Now therefore stand not in thine own light, but look upon Christ as well as upon thy sins; observe, though there be a peace and a calm, yet presently all turmoils will not cease after humiliation: When there is a great storm at Sea which lasts perhaps twenty four hours, and then ceaseth, what are the waves presently quiet, as soon as the storm is over? no, there will be tossing and rolling many hours afterwards, because there must be a time of setling; and so though there be peace between God and thee, and the storm over, yet there must be a time of setling.
I should now shew you the difference between the peace that wicked men have and this other peace; theirs is not peace: There is no peace to the wicked: It's a truce only, and we must make a great difference between a truce and a peace. A truce when it is expired, commonly ends in more bitter War. With them there is a cessation of trouble, their consciences do not accuse them, but when the time limited is over, and conscience again breaks loose, it will be more unquiet and unsetled than ever before; it will be at open war against them.