Chapter 1 › Maxim 8: The eighth Maxim or Consideration., A cabinet of choice jewels, or, A box of precious ointment being a… by Thomas Brooks (1669) | AskReformation

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:149p. 29§6

Seventhly, a godly man may argue thus. He over whom §7presumptuous sins has not dominion, is upright (Psal. 19.13. keep back thy servant from presumptuous sins, let them not have dominion over me; then shall I be upright.) But presumptuous sins has not dominion over me, therefore I am upright. Mark, unfeigned willingness to part with every sin, and to mortify every sin, is a sure sign of uprightness, a sure sign of saving grace; when a man is sincerely willing to leave every sin, and to indulge himself in none, no not his darling sin, it is a most certain sign of his integrity and sincerity, as you may evidently see, by comparing of these Scriptures together, Psal. 17.1, 3, 4. Psal. 119.1, 2, 3, 6. Job 1.8. and Chap. 2.3. Psal. 18.23. I was upright before him. Oh, but how do you know that? how do you prove that? how are you assured of that? Why by this, that I have kept my self from mine iniquity. Doubtless, there is as much of the power of God required, and as much strength of grace required, and as much of the presence and assistance of the Spirit required to work a man off from his bosom sins, from his darling sins, from his beloved sins, as there is required to work him off from all other sins; a conquest here, clearly speaks out uprightness of heart.

Seventhly, a godly man may argue thus. He over whom §7presumptious sins has not dominion, is upright (Psal. 19.13. keep back thy servant from presumptious sins, let them not have dominion over me; then shall I be upright.) But presumptious sins has not dominion over me, therefore I am upright. Mark, unfeigned willingness to part with every sin, and to mortifie every sin, is a sure sign of uprightness, a sure sign of saving grace; when a man is sincerely willing to leave every sin, and to indulge himself in none, no not his darling sin, it is a most certain sign of his integrity and sincerity, as you may evidently see, by comparing of these Scriptures together, Psal. 17.1, 3, 4. Psal. 119.1, 2, 3, 6. Job 1.8. and Chap. 2.3. Psal. 18.23. I was upright before him. Oh, but how do you know that? how do you prove that? how are you assured of that? Why by this, that I have kept my self from mine iniquity. Doubtless, there is as much of the power of God required, and as much strength of grace required, and as much of the presence and assistance of the Spirit required to work a man off from his bosom sins, from his darling sins, from his beloved sins, as there is required to work him off from all other sins; a conquest here, clearly speaks out uprightness of heart.

:150p. 29–30§7

Eighthly, a godly man may argue thus. He whose heart doth §8not condemn him (1. Of giving himself over to a voluntary serving of sin. Or, 2. Of making a trade of sin. Or, 3. Of allowing of himself in any course or way of sin. Or, 4. Of sinning, as wicked men sin, who sin studiously, resolutely, affectionately, delightfully, customarily, wilfully, or with their whole will, or with the full consent and sway of their souls. Or, 5. of indulging, conniving or winking at any known sin. Or, 6. Of living in the daily neglect of any ⟨p. 30⟩known positive duty against light and conscience, or of an ordinary shifting off of any known service hat God requires of him in that place or station wherein God has set him) may have confidence ([Greek or Hebrew] is boldness, liberty of speech) towards God, 1 John 3.21. But my heart does not condemn me, 1. Of giving my self over to a voluntary serving of sin. Nor, 2. Of making a trade of sin. Nor, 3. Of allowing my self in any course or way of sin. Nor, 4. Of sinning as wicked men sin, viz. studiously, resolutely, affectionately, delightfully, customarily, wilfully. Nor, 5. Of indulging, conniving, or winking at any known sin. Nor, 6. Of living in the daily neglect of any known duty against light and conscience; therefore I may have confidence or boldness towards God, I may use liberty of speech with God, I may use the liberty and freedom of a favourite of heaven, I may open my heart to God, as favourites do to their Prince, viz. freely, familiarly, boldly. When Austin was converted, and his heart sincere with God, he could bless God that he could think of his former evil ways (which were very bad) without fear: O, to what a height of holy boldness and familiarity with God, had this man of God arrived to! But,

Eighthly, a godly man may argue thus. He whose heart doth §8not condemn him (1. Of giving himself over to a voluntary serving of sin. Or, 2. Of making a trade of sin. Or, 3. Of allowing of himself in any course or way of sin. Or, 4. Of sinning, as wicked men sin, who sin studiously, resolutely, affectionately, delightfully, customarily, wilfully, or with their whole will, or with the full consent and sway of their souls. Or, 5. of indulging, conniving or winking at any known sin. Or, 6. Of living in the daily neglect of any ⟨p. 30⟩known positive duty against light and conscience, or of an ordinary shifting off of any known service hat God requires of him in that place or station wherein God has set him) may have confidence (〈non-Latin alphabet〉 is boldness, liberty of speech) towards God, 1 John 3.21. But my heart does not condemn me, 1. Of giving my self over to a voluntary serving of sin. Nor, 2. Of making a trade of sin. Nor, 3. Of allowing my self in any course or way of sin. Nor, 4. Of sinning as wicked men sin, viz. studiously, resolutely, affectionately, delightfully, customarily, wilfully. Nor, 5. Of indulging, conniving, or winking at any known sin. Nor, 6. Of living in the daily neglect of any known duty against light and conscience; therefore I may have confidence or boldness towards God, I may use liberty of speech with God, I may use the liberty and freedom of a favourite of heaven, I may open my heart to God, as favourites do to their Prince, viz. freely, familiarly, boldly. When Austin was converted, and his heart sincere with God, he could bless God that he could think of his former evil wayes (which were very bad) without fear: O, to what a height of holy boldness and familiarity with God, had this man of God arrived to! But,

:151p. 30–31§9

Ninthly, a godly man may argue thus. To such who are poor in spirit, the Kingdom of heaven belongs, Mat. 5.3. By poor in spirit, is not meant poor in substance, that not being a thing praise worthy in it self,¹ but the broken and humble in heart, who hath no high thoughts or conceits of himself, but is lowly in his own eyes, as a young child. Blessed are the poor in spirit; that is (non habentes inflantem spiritum) who hath no lofty or puffed up spirit.² The poor in spirit, are those that are lowly, being truly conscious of their own unworthiness. Nulli pauperes spiritu nisi humiles; none are poor in spirit, but the humble. Blessed are the poor in spirit; that is, blessed are they whose spirits are brought into such an humble gracious frame, as willingly, quietly and contentedly to lye down in a poor low condition, when it is the pleasure of the Lord to bring them into such a condition. Blessed are the poor in spirit; that is, blessed are they who are truly and kindly ⟨p. 31⟩apprehensive and sensible of their spiritual wants, poverty and misery,³ that see their need of God's free grace to pardon them, that see their need of Christs righteousness to clothe them, that see their need of the Spirit of Christ to purge, change and sanctify them, that see their need of more heavenly wisdom to counsel them, that see their need of more of the power of God to support them, and of the goodness of God to supply them, and of the mercy of God to comfort them, and of the presence of God to refresh them, and of the patience of God to bear with them, &c. that see their need of greater measures of faith to conquer their fears, and of greater measures of wisdom to walk holily, harmlessly, bl•mlesly and exemplarily in the midst of temptations, snares and dangers; and that see their need of greater measures of patience to bear their burdens without fretting or fainting; and that see their need of greater measures of zeal and courage to bear up bravely against all sorts of opposition, both from within and from without; and that see their need of greater measures of love to cleave to the Lamb, and to follow the Lamb whither ever he goes;

Ninethly, a godly man may argue thus. To such who are poor in spirit, the Kingdom of heaven belongs, Mat. 5.3. By poor in spirit, is not meant poor in substance, that not being a thing praise worthy in it self,¹ but the broken and humble in heart, who hath no high thoughts or conceits of himself, but is lowly in his own eyes, as a young child. Blessed are the poor in spirit; that is (non habentes inflantem spiritum) who hath no lofty or puffed up spirit.² The poor in spirit, are those that are lowly, being truly conscious of their own unworthiness. Nulli pauperes spiritu nisi humiles; none are poor in spirit, but the humble. Blessed are the poor in spirit; that is, blessed are they whose spirits are brought into such an humble gracious frame, as willingly, quietly and contentedly to lye down in a poor low condition, when it is the pleasure of the Lord to bring them into such a condition. Blessed are the poor in spirit; that is, blessed are they who are truly and kindly ⟨p. 31⟩apprehensive and sensible of their spiritual wants, poverty and misery,³ that see their need of God's free grace to pardon them, that see their need of Christs righteousness to cloath them, that see their need of the Spirit of Christ to purge, change and sanctifie them, that see their need of more heavenly wisdom to counsel them, that see their need of more of the power of God to support them, and of the goodness of God to supply them, and of the mercy of God to comfort them, and of the presence of God to refresh them, and of the patience of God to bear with them, &c. that see their need of greater measures of faith to conquer their fears, and of greater measures of wisdom to walk holily, harmlesly, bl•mlesly and exemplarily in the midst of temptations, snares and dangers; and that see their need of greater measures of patience to bear their burdens without fretting or fainting; and that see their need of greater measures of zeal and courage to bear up bravely against all sorts of opposition, both from within and from without; and that see their need of greater measures of love to cleave to the Lamb, and to follow the Lamb whither ever he goes;

1Chrysost. in loc.
2Augustin. Hilar. Tertullian.
3There are some that are poor in estate, and others that are poor in spirit; and there are some that are poor spirited in the cause of God, Christ, the Gospel and their own souls, and there are others that are poor in spirit; there are some that are spiritually poor, as all are that are destitute of grace, and others that are poor in spirit; there are some that are Evangelically poor, and others that are superstitiously poor; as those Papists who renounce their estates, and vow a voluntary poverty. The poverty that hath blessedness annexed to it, is only an Evangelical poverty.

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and that see their need of living in a continual dependence upon God and Christ, for fresh influences, in-comes and supplies of grace, of comfort, of strength, whereby they may be enabled to act for God, and walk with God, and glorify God, and bring forth fruit to God, and withstand all temptations that tend to lead the heart from God; and that see nothing in themselves upon which they dare venture their everlasting estates, and therefore fly to the free, rich, sovereign and glorious grace of God in Christ, as to their sure and only sanctuary, Luke 18.13. Phil. 3.9. Blessed are the poor in spirit; that is, blessed are they that are truly apprehensive and sensible of their spiritual poverty, that see themselves fallen in the first Adam from all their primitive purity, excellency, and glory. There are five things we lost in our fall. 1. Our holy Image, and became vile. 2. Our Sonship, and became slaves. 3. Our Friendship, and became enemies. 4. Our Communion, and became strangers. 5. Our Glory, and became miserable. And that see an utter inability and insufficiency ⟨p. 32⟩in themselves, and in all other creatures, to deliver them out of their fallen estate.) But I am poor in spirit, therefore the Kingdom of heaven belongs to me.

and that see their need of living in a continual dependance upon God and Christ, for fresh influences, in-comes and supplies of grace, of comfort, of strength, whereby they may be inabled to act for God, and walk with God, and glorifie God, and bring forth fruit to God, and withstand all temptations that tend to lead the heart from God; and that see nothing in themselves upon which they dare venture their everlasting estates, and therefore flie to the free, rich, sovereign and glorious grace of God in Christ, as to their sure and only sanctuary, Luke 18.13. Phil. 3.9. Blessed are the poor in spirit; that is, blessed are they that are truly apprehensive and sensible of their spiritual poverty, that see themselves fallen in the first Adam from all their primitive purity, excellency, and glory. There are five things we lost in our fall. 1. Our holy Image, and became vile. 2. Our Sonship, and became slaves. 3. Our Friendship, and became enemies. 4. Our Communion, and became strangers. 5. Our Glory, and became miserable. And that see an utter inability and insufficiency ⟨p. 32⟩in themselves, and in all other creatures, to deliver them out of their fallen estate.) But I am poor in spirit, therefore the Kingdom of heaven belongs to me.

:153p. 32§10

Tenthly, a godly man may argue thus. Such as are true mourners are blessed, & shall be comforted, Mat. 5.3. (That is, such as mourn for sin with an exceeding great mourning, that mourn for sin with a funeral sorrow (as the word [Greek or Hebrew] signifies) that mourn for sin,¹ as a man mourneth for the loss of his only Son, Zech. 12.10. or as Jacob mourned for Joseph, or as David mourned for Absalom, or as the people mourned for the loss of good Josiah, 2 Chron. 35.24, 25. That mourn for secret sins as well as open, for sins against grace as well as for sins against the Law; that mourn for sin as the greatest evil in the world, that mourns for his own sins, Ezek. 7.16. as David did, Psal. 51. or as Ephraim did, Jer. 31.18, 19. or as Peter did, Mat. 26.75. or as Mary Magdalen did, Luke 7.38. And that mourns for the sins of others as well as for his own, as David did, Psa. 119.136, 158. and as Jeremiah did, Jer. 13.17. or as Lot did, 2 Pet. 2.7, 8. or as they did in that, Ezek. 9.4 That mourns under the sense of his spiritual wants, that mourns under the sense of his spiritual losses, as loss of communion with God, loss of the favour of God, loss of the presence of God, loss of the exercise of grace, loss of the joys of the Spirit, loss of inward peace, &c. or that mourn, not only for their own afflictions and miseries, but also for the afflictions and miseries of Joseph, as Nehemiah did, Neh. 1.2, 3, 4, or as Jeremiah did, Jer. 9.1.2. or as Christ did when he wept over Jerusalem, Luke 19.41, 42. or that mourns because he cannot mourn for these things, or that mourns because he can mourn no more, or that mourns because God has so little honour in his heart, in his house, in his life, in the world, in the Churches.) But I am a true mourner, therefore I am blessed, and shall be comforted.

Tenthly, a godly man may argue thus. Such as are true mourners are blessed, & shall be comforted, Mat. 5.3. (That is, such as mourn for sin with an exceeding great mourning, that mourn for sin with a funeral sorrow (as the word 〈non-Latin alphabet〉 signifies) that mourn for sin,¹ as a man mourneth for the loss of his only Son, Zech. 12.10. or as Jacob mourned for Joseph, or as David mourned for Absalom, or as the people mourned for the loss of good Josiah, 2 Chron. 35.24, 25. That mourn for secret sins as well as open, for sins against grace as well as for sins against the Law; that mourn for sin as the greatest evil in the world, that mourns for his own sins, Ezek. 7.16. as David did, Psal. 51. or as Ephraim did, Jer. 31.18, 19. or as Peter did, Mat. 26.75. or as Mary Magdalen did, Luke 7.38. And that mourns for the sins of others as well as for his own, as David did, Psa. 119.136, 158. and as Jeremiah did, Jer. 13.17. or as Lot did, 2 Pet. 2.7, 8. or as they did in that, Ezek. 9.4 That mourns under the sense of his spiritual wants, that mourns under the sense of his spiritual losses, as loss of communion with God, loss of the favour of God, loss of the presence of God, loss of the exercise of grace, loss of the joyes of the Spirit, loss of inward peace, &c. or that mourn, not only for their own afflictions and miseries, but also for the afflictions and miseries of Joseph, as Nehemiah did, Neh. 1.2, 3, 4, or as Ieremiah did,

1[Greek or Hebrew]. Beati lugentes. Blessed are they that mourn. The way to Paradise is through the valley of tears. Some report of Mary Magdalen, that she spent thirty years in Galba, weeping for•er sins.〈non-Latin alphabet〉. Beati lugentes. Blessed are they that mourn. The way to Paradise is through the valley of tears. Some report of Mary Magdalen, that she spent thirty years in Galba, weeping for•er sins.

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Eleventhly, a godly man may argue thus. They which truly hunger and thirst after righteousness are blessed, and ⟨p. 33⟩shall be filled, Mat. 5.6.¹ (Or they that are hungering and thirsting, as the Greek runs, being the participle of the present tense, intimating, that where ever this is the present disposition of mens souls, they are blessed: He that sees an absolute necessity of the righteousness of Christ to justify him, and to enable him to stand boldly before the throne of God; he that sees his own righteousness to be but as filthy rags, Isa. 64.4. to be but as dross and dung, Phil. 3.7, 8. He that sees the Lord Jesus Christ, with all his riches and righteousness, clearly and freely offered to poor sinners in the everlasting Gospel; he that in the Gospel-glass sees Christ to be made sin for them, that knew no sin, that they may be made the righteousness of God in him, 2 Cor. 5, 21. He that in the same glass sees Christ to be made wisdom, and righteousness, and sanctification, and redemption, to all those that are sincerely willing to make a venture of their immortal souls, and eternal estates, upon him and his righteousness; and he that sees the righteousness of Christ to be a most perfect, pure, complete, spotless, matchless,² infinite righteousness, and under these apprehensions and persuasions, is carried out in earnest and unsatisfied hungerings and thirstings, to be made a partaker of this righteousness, and to be assured of this righteousness, and to put on this righteousness as a royal robe, Isa. 61.10. he is the blessed soul; and he that hungers and thirsts after the righteousness of Christ imparted, as well as after the righteousness of Christ imputed, after the righteousness of sanctification, as well as after the righteousness of justification, he is a blessed soul, and shall at last be filled. The righteousness of sanctification, or inherent righteousness, lies in the spirits infusing into the soul those holy principles, divine qualities, or supernatural graces that the Apostle mentions in that, Gal. 5.22, 23. These habits of grace which are severally distinguished by the names of faith, love, hope, meekness, &c. are nothing else but the new nature or new man, which after God is created in righteousness and true holiness, Eph. 4.24. He that hungers and thirsts after the righteousness of sanctification, out of a deep serious sense.

Eleventhly, a godly man may argue thus. They which truly hunger and thirst after righteousness are blessed, and ⟨p. 33⟩shall be filled, Mat. 5.6.¹ (Or they that are hungring and thirsting, as the Greek runs, being the participle of the present tense, intimating, that where ever this is the present disposition of mens souls, they are blessed: He that sees an absolute necessity of the righteousness of Christ to justifie him, and to inable him to stand boldly before the throne of God; he that sees his own righteousness to be but as filthy rags, Isa. 64.4. to be but as dross and dung, Phil. 3.7, 8. He that sees the Lord Jesus Christ, with all his riches and righteousness, clearly and freely offered to poor sinners in the everlasting Gospel; he that in the Gospel-glass sees Christ to be made sin for them, that knew no sin, that they may be made the righteousness of God in him, 2 Cor. 5, 21. He that in the same glass sees Christ to be made wisdom, and righteousness, and sanctification, and redemption, to all those that are sincerely willing to make a venter of their immortal souls, and eternal estates, upon him and his righteousness; and he that sees the righteousness of Christ to be a most perfect, pure, compleat, spotless, matchless,² infinite righteousness, and under these apprehensions and perswasions, is carried out in earnest and unsatisfied hungerings and thirstings, to be made a partaker of this righteousness, and to be assured of this righteousness, and to put on this righteousness as a royal robe, Isa. 61.10. he is the blessed soul; and he that hungers and thirsts after the righteousness of Christ imparted, as well as after the righteousness of Christ imputed, after the righteousness of sanctification, as well as after the righteousness of justification, he is a blessed soul, and shall at last be filled. The righteousness of sanctification, or inherent righteousness, lyes in the spirits infusing into the soul those holy principles, divine qualities, or supernatural graces that the Apostle mentions in that, Gal. 5.22, 23

1They are not therefore blessed because they hunger and thirst, but because they shall be filled; blessedness will be in fullness, not in hunger; but hunger must go before filling, that we may not loath the loaves. Aug. de verbis Domini, Serm. 5.They are not therefore blessed because they hunger and thirst, but because they shall be filled; blessedness will be in fulness, not in hunger; but hunger must go before filling, that we may not loath the loaves. Aug. de verbis Domini, Serm. 5.
2Some take hungering and thirsting here literally, comparing of it with Luke 6.21 Others understand the words morally, by hungering and thirsting they understand a moral hunger and thirst, which is when men hunger and thirst for justice and judgment to be rightly executed. Psal. 119.5, 10, 20, 131. Judg. 15.18. 1 Chron. 11.18. Psal. 42.1, 2.Some take hungering and thirsting here litterally, comparing of it with Luke 6.21 Others understand the words morally, by hungering and thirsting they understand a moral hunger and thirst, which is when men hunger and thirst for justice and judgment to be rightly executed. Psal. 119.5, 10, 20, 131. Judg. 15.18. 1 Chron. 11.18. Psal. 42.1, 2.

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of his own unrighteousness; ⟨p. 34⟩he that hungers and thirsts after the righteousness of sanctification, as earnestly as hungry men do for meat, or as thirsty men do for drink, or as the innocent person that is falsely charged or accused, longs to be cleared and righted, or as Rachel did for children, or as David did after the water of the Well of Bethlehem, or as the hunted Hart doth after the water brooks; he that hungers and thirsts not after some righteousness only, but he that hungers and thirsts after all righteousness, he that hungers and thirsts not only after some grace, but all grace; not only after some holiness, but all holiness; he that hungers and thirsts after righteousness, out of love to righteousness, he that hungers and thirsts after righteousness, from a sight and sense of the loveliness and excellency that there is in righteousness;¹ he that hungers and thirsts after the highest degrees and measures of righteousness and holiness,² he that primarily, chiefly, hungers and thirsts after righteousness and holiness, he that industriously hungers and thirsts after righteousness and holiness, he that ordinarily, habitually, constantly, hungers and thirsts after righteousness and holiness, Psal. 119.20. My soul breaketh for the longing that it hath unto thy judgments at all times. By judgments we are to understand the statutes and commandments of God) Mark that word, at all times. Bad men have their good moods, as good men have their bad moods: A bad man may under gripes of conscience, a smarting rod, the approaches of death, or the fears of hell, or when he is Sermon-sick, cry out to the Lord for grace, for righteousness, for holiness; but he is the only blessed man that hungers and thirsts after righteousness at all times, and that hungers and thirsts after righteousness, according to the other forementioned short hints; he is certainly a blessed man, heaven is for that man, and that man is for heaven, that hungers and thirsts in a right manner after the righteousness of justification, and after the righteousness of sanctification.) But I do truly hunger and thirst after righteousness, therefore I am blessed, and shall be filled, &c.

of his own unrighteousness; ⟨p. 34⟩he that hungers and thirsts after the righteousness of sanctification, as earnestly as hungery men do for meat, or as thirsty men do for drink, or as the innocent person that is falsly charged or accused, longs to be cleared and righted, or as Rachel did for children, or as David did after the water of the Well of Bethlehem, or as the hunted Hart doth after the water brooks; he that hungers and thirsts not after some righteousness only, but he that hungers and thirsts after all righteousness, he that hungers and thirsts not only after some grace, but all grace; not only after some holiness, but all holiness; he that hungers and thirsts after righteousness, out of love to righteousness, he that hungers and thirsts after righteousness, from a sight and sense of the loveliness and excellency that there is in righteousness;¹ he that hungers and thirsts after the highest degrees and measures of righteousness and holiness,² he that primarily, chiefly, hungers and thirsts after righteousness and holiness, he that industriously hungers and thirsts after righteousness and holiness, he that ordinarily, habitually, constanly, hungers and thirsts after righteousness and holiness, Psal. 119.20. My soul breaketh for the longing that it hath unto thy judgments at all times. By judgments we are to understand the statutes and commandments of God) Mark that word, at all times. Bad men have their good moods, as good men have their bad moods: A bad man may under gripes of conscience, a smarting rod, the approaches of death, or the fears of hell, or when he is Sermon-sick, cry out to the Lord for grace, for righteousness, for holiness; but he is the only blessed man that hungers and thirsts after righteousness at all times, and that hungers and thirsts after righteousness, according to the other forementioned short hints; he is certainly a blessed man, heaven is for that man, and that man is for heaven, that hungers and thirsts in a right manner after the righteousness of justification, and after the righteousness of sanctification.) But I do truly hunger and thirst after righteousness, therefore I am blessed, and shall be filled, &c.

1Phil. 3.10-15.
2Psal. 63.1.8. Jer. 15.16.

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Twelfthly, A godly man may argue thus. Such as are truly ⟨p. 35⟩and graciously merciful, are blessed, and shall obtain mercy, Mat. 5.7.¹ (Mercy is a commiserating of another mans misery in our hearts, or a sorrow for another mans distress, or a heart-grieving for another mans grief, arising out of an unfeigned love unto the party afflicted. Or more plainly thus: Mercy is a pitying of another mans misery, with a desire and endeavour to help him to the uttermost of our ability. The Hebrew for godly, [Greek or Hebrew] Chasid signifies gracious, merciful. The more godly any man is, the more merciful that man will be. Blessed are the merciful, that is, blessed are they that show mercy to others, out of a deep sense of the mercy of God to them in Christ: Blessed are such who show mercy out of love to mercy, out of a delight in mercy; blessed are such as show mercy out of love and obedience to the God of mercy; blessed are such as show mercy to men in misery, upon the account of the image of God, the glory of God that is stamped upon them; blessed are such as extend their piety and mercy, not only to mens bodies, but also to their precious and immortal souls: Soul-mercy is the chief of mercies; the soul is the most precious jewel in all the world, it is a vessel of honour, 'tis a spark of glory, 'tis a bud of eternity, 'tis the price of blood, 'tis beautified with the image of God, 'tis adorned with the grace of God, and 'tis clothed with the righteousness of God; such are blessed as show mercy to others, from gracious motives and considerations, viz. 'Tis free mercy that every day keeps hell and my soul asunder, 'tis mercy that daily pardons my sins, 'tis mercy that supplies all my inward and outward wants, 'tis mercy that preserves, and feeds, and clothes my outward man, and 'tis mercy that renews, strengthens and prospers my inward man, 'tis mercy that has kept me many times from committing such and such sins, 'tis mercy that has kept me many a time from falling before such and such temptations, 'tis mercy that has many a time preserved me from being swallowed up by such and such inward and outward afflictions. Such as show mercy out of a design to exalt and glorify the God of mercy, such who show most mercy to them to whom God shows most mercy; these are blessed, and shall obtain mercy.

Twelfthly, A godly man may argue thus. Such as are truly ⟨p. 35⟩and graciously merciful, are blessed, and shall obtain mercy, Mat. 5.7.¹ (Mercy is a commiserating of another mans misery in our hearts, or a sorrow for another mans distress, or a heart-grieving for another mans grief, arising out of an unfeigned love unto the party afflicted. Or more plainly thus: Mercy is a pitying of another mans misery, with a desire and endeavour to help him to the uttermost of our ability. The Hebrew for godly, 〈non-Latin alphabet〉 Chasid signifies gracious, merciful. The more godly any man is, the more merciful that man will be. Blessed are the merciful, that is, blessed are they that shew mercy to others, out of a deep sense of the mercy of God to them in Christ: Blessed are such who shew mercy out of love to mercy, out of a delight in mercy; blessed are such as shew mercy out of love and obedience to the God of mercy; blessed are such as shew mercy to men in misery, upon the account of the image of God, the glory of God that is stampt upon them; blessed are such as extend their piety and mercy, not only to mens bodies, but also to their precious and immortal souls: Soul-mercy is the chief of mercies; the soul is the most precious jewel in all the world, it is a vessel of honour, 'tis a spark of glory, 'tis a bud of eternity, 'tis the price of bloud, 'tis beautified with the image of God, 'tis adorned with the grace of God, and 'tis cloathed with the righteousness of God; such are blessed as shew mercy to others, from gracious motives and considerations, viz. 'Tis free mercy that every day keeps hell and my soul asunder, 'tis mercy that daily pardons my sins, 'tis mercy that supplies all my inward and outward wants, 'tis mercy that preserves, and feeds, and cloaths my outward man, and 'tis mercy that renews, strengthens and prospers my inward man, 'tis mercy that has kept me many times from committing such and such sins, 'tis mercy that has kept me many a time from falling before such and such temptations, 'tis mercy that has many a time preserved me from being swallowed up by such and such inward and outward afflictions. Such as shew mercy out of a design to exalt and glorifie the God of mercy, such who shew most mercy to them to whom God shews most mercy; these are blessed, and shall obtain mercy.

1Micah 6.8. Luke 6.36. August. de civit. Dei, 9.13.Micha 6.8. Luke 6.36. August. de civit. Dei, 9.13.

:157p. 36§12

Now mark, to such who are thus graciously, thus spiritually, thus divinely merciful, do these precious promises belong, Psal. 41.1. Blessed is the man that considereth the poor and needy, Prov. 22.9. He that hath a bountiful eye shall be blessed, for he giveth of his bread to the poor, Prov. 14.21. He that despiseth his neighbour sinneth, but he that hath mercy on the p or, happy is he, Prov. 11.25. The liberal soul shall be made f•t, and •he that watereth shall be watered also himself. That 2 Cor. 9.8. is very remarkable; And God is able to make all grace abound towards you, that ye always having all sufficiency in all things, may abound to every good work. Behold, how words are here heaped up to make grace, and all grace, and all grace to abound; and who is it to? unto the liberal man, the merciful man, Job 29.13. The blessing of him that was ready to perish came upon me, and I caused the widows heart to sing for joy, Luke 6.38. Give and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. Behold and wonder at the height of these expressions, that you have in this Text; we account it good measure when it is heaped up, but when it is heaped up and pressed down, that's more; but when it's heaped up and pressed down, and then heaped up and running over again, this is as much as possible can be made, this is as much as heart can wish. O Sirs, those that are of merciful spirits, they shall have mercy heaped up, pressed down, and running over; certainly that man must needs be in a happy and blessed condition, that can be in no condition wherein he shall not have mercy, yea mercy heaped up and running over, to supply all his necessities, Mat. 25.35. Come ye blessed of my father, receive the kingdom prepared for you from the beginning of the world. Come ye blessed, that's their estate; receive the kingdom, that's the issue and reward; and why so? I was hungry, and you gave me meat, I was thirsty, and you gave me drink, &c. But I am truly and graciously merciful, therefore I am blessed, and shall obtain mercy, &c. But,

Now mark, to such who are thus graciously, thus spiritually, thus divinely merciful, do these precious promises belong, Psal. 41.1. Blessed is the man that considereth the poor and needy, Prov. 22.9. He that hath a bountiful eye shall be blessed, for he giveth of his bread to the poor, Prov. 14.21. He that despiseth his neighbour sinneth, but he that hath mercy on the p or, happy is he, Prov. 11.25. The liberal soul shall be made f•t, and •he that watereth shall be watered also himself. That 2 Cor. 9.8. is very remarkable; And God is able to make all grace abound towards you, that ye alwayes having all sufficiency in all things, may abound to every good work. Behold, how words are here heaped up to make grace, and all grace, and all grace to abound; and who is it to? unto the liberal man, the merciful man, Job 29.13. The blessing of him that was ready to perish came upon me, and I caused the widows heart to sing for joy, Luke 6.38. Give and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. Behold and wonder at the height of these expressions, that you have in this Text; we account it good measure when it is heaped up, but when it is heaped up and pressed down, that's more; but when it's heaped up and pressed down, and then heaped up and running over again, this is as much as possible can be made, this is as much as heart can wish. O Sirs, those that are of merciful spirits, they shall have mercy heaped up, pressed down, and running over; certainly that man must needs be in a happy and blessed condition, that can be in no condition wherein he shall not have mercy, yea mercy heaped up and running over, to supply all his necessities, Mat. 25.35. Come ye blessed of my father, receive the kingdom prepared for you from the beginning of the world. Come ye blessed, that's their estate; receive the kingdom, that's the issue and reward; and why so? I was hungry, and you gave me meat, I was thirsty, and you gave me drink, &c. But I am truly and graciously merciful, therefore I am blessed, and shall obtain mercy, &c. But,

:158p. 36–37§13

Thirteenthly, A godly man may argue thus. They that are pure in heart, are blessed and shall see God (that is, enjoy ⟨p. 37⟩him, and live for ever with him) Mat. 5.8. But I am pure in heart, therefore I am blessed and shall see God. By the pure in heart, here in the Text, we may safely understand the sincere and single hearted Christian,¹ in opposition to the double minded Christian, as you may easily perceive by comparing the Scriptures in the margin together. Mark, purity is two-fold: First, simple and absolute; and in this sense, no man is pure in this life, no not one. Secondly, respective and in part, and that is the purity here meant. A pure heart, is a plain simple heart, without fraud or guile, like Nathaniel, in whom there was no guile; 'tis a heart that is evangelically blameless and sincere. But secondly, purity is opposed to mixture, purity consists in the immixedness of any thing inferior; that metal we account pure metal, which hath not any baser than it self mixed with it; if you mix gold with silver, the silver is not made impure by the mixture of gold; but if you mix lead or tin with it, it's made impure. Remember once for all, viz. that a pure heart is such a one as hath cast off and cast out the love and allowance of every known sin, and mingles not with it, though never so small; such a heart as hath renounced every known way of sin, though there is corruption remaining in it, &c. yet it can solemnly and seriously appeal to God, that there is no known way of sin, but it hates, and abhors, and strives against, and will upon no terms allow of. This heart, in the language of the Gospel is a pure heart; yea, 'tis such a heart as dares venture upon the trial of God himself, Psal. 139.23, 24. Search me, O God, and know my heart, try me and know my thoughts, and see if there be any wicked way in me (or any way of pain, or of grief, or of provocation, as the Hebrew hath it, or any course of sin that is grievous to God or man. A gracious heart, a pure heart, can neither allow of any way of wickedness, nor wallow in any way of wickedness, nor make a trade of any way of wickedness, nor give up it self to any way of wickedness. Though sin may cleave to a pure heart, as dross doth to silver, yet a pure heart will not mix nor mingle with sin) and lead me in the way everlasting, or in the way of eternity, or in the way of antiquity, as the Hebrew hath it;

Thirteenthly, A godly man may argue thus. They that are pure in heart, are blessed and shall see God (that is, enjoy ⟨p. 37⟩him, and live for ever with him) Mat. 5.8. But I am pure in heart, therefore I am blessed and shall see God. By the pure in heart, here in the Text, we may safely understand the sincere and single hearted Christian,¹ in opposition to the double minded Christian, as you may easily perceive by comparing the Scriptures in the margent together. Mark, purity is two-fold: First, simple and absolute; and in this sense, no man is pure in this life, no not one. Secondly, respective and in part, and that is the purity here meant. A pure heart, is a plain simple heart, without fraud or guile, like Nathaniel, in whom there was no g•ile; 'tis a heart that is evangelically blameless and sincere. But secondly, purity is opposed to mixture, purity consists in the immixedness of any thing inferior; that metal we account pure metal, which hath not any baser than it self mixed with it; if you mix gold with silver, the silver is not made impure by the mixture of gold; but if you mix lead or tin with it, it's made impure. Remember once for all, viz. that a pure heart is such a one as hath cast off and cast out the love and allowance of every known sin, and mingles not with it, though never so small; such a heart as hath renounced every known way of sin, though there is corruption remaining in it, &c. yet it can solemnly and seriously appeal to God, that there is no known way of sin, but it hates, and abhors, and strives against, and will upon no terms allow of. This heart, in the language of the Gospel is a pure heart; yea, 'tis such a heart as dares venture upon the trial of God himself, Psal. 139.23, 24. Search me, O God, and know my heart, try me and know my thoughts, and see if there be any wicked way in me (or any way of pain, or of grief, or of provocation, as the Hebrew hath it, or any course of sin that is grievous to God or man. A gracious heart, a pure heart, can neither allow of any way of wickedness, nor wallow in any way of wickedness, nor make a trade of any way of wickedness, nor give up it self to any way of wickedness. Though sin may cleave to a pure heart, as dross doth to silver, yet a pure heart will not mix nor mingle with sin) and lead me in the way everlasting, or in the way of eternity, or in the way of antiquity, as the Hebrew hath it;

11 Tim. 1.5. Jam. 1.8. 1 Pet. 1.22. Prov. 20.6. Eccl. 2.21. 1 John 1.8. James 10.3. John 3.2. Luke 1.5, 6.

:160p. 38–39§13

so though sin, though corruption, though spiritual filth may, and too often doth, arise in a gracious heart, yet there is a spring of grace, a spring of living water ⟨p. 39⟩in him,¹ there is a holy cleansing and purifying disposition in a regenerate person, that will still be a working and casting it out. But now mark, in men of impure hearts and lives, the scum doth not only arise, but it seethes and boils in, Ezek. 24.12. She wearied her self with lies, and her great scum went n•t f r•h out of her; notwithstanding all the threatenings of God, and all the judgments of God upon her, yet her scum and filthiness boiled in; though God boiled Jerusalem in the pot of his judgments, yet her scum and filth stuck to every side of her; wicked mens scum and filth doth not only arise, but it also seethes and boils in, and mingles together with their spirits, but so doth not the scum and filth that rises in a gracious heart; a Sheep may fall into the mire, but a Swine delights to wallow in the mire. But,

so though sin, though corruption, though spiritual filth may, and too often doth, arise in a gracious heart, yet there is a spring of grace, a spring of living water ⟨p. 39⟩in him,¹ there is a holy cleansing and purifying disposition in a regenerate person, that will still be a working and casting it out. But now mark, in men of impure hearts and lives, the scum doth not only arise, but it seeths and boyls in, Ezek. 24.12. She wearied her self with lyes, and her great scum went n•t f r•h out of her; notwithstanding all the threatnings of God, and all the judgments of God upon her, yet her scum and filthiness boyled in; though God boyled Jerus•lem in the pot of his judgments, yet her scum and filth stuck to every side of her; wicked mens scum and filth doth not only arise, but it also seeths and boyls in, and mingles together with their spirits, but so doth not the scum and filth that rises in a gracious heart; a Sheep may fall into the mire, but a Swine delights to wallow in the mire. But,

1John 4.14. All resistance of sin in a Scripture phrase, is called conquest; for in the resistance of it, there is as much love shew'd to God as in the conquest of it, though there be not so much power seen.

:161p. 39–40§13

Fourteenthly, A godly man may argue thus. Such as sin §14hath not a dominion over, are not under the Law, but under Grace, Rom. 6.14. But sin hath not a dominion over me, therefore I am not under the Law, but under grace. Sin may rebel in a Saint, but it shall never reign in a Saint. Look as those beasts, in that, Dan. 7.12. had their dominion taken away, though their lives were spared and prolonged for a season and a time; so when Christ and grace enters into the soul, they take away the dominion of sin, though they do for a time spare the life of sin. To prevent mistakes, premise with me briefly these few things. First,¹ that in every regenerate man there are two men, an old man and a new man; or if you please, flesh and spirit. Secondly, The old man, the fleshly part, will incline the soul, and bias the soul, as well to sins against the Gospel, as to sins against the Law, and to great sins as well as to small sins, witness Noah's drunkenness, Lot's incest, Assur's oppression, David's murder and adultery, Solomon's idolatry, and Peters blasphemy. Thirdly, The old man, the fleshly part is as much in the will, as in any other part of the regenerate man; and therefore, when he falls into heinous sins, he may fall into them with consent, delight and willingness, so far as his will is unrenewed.² Though a real Christian be changed in every part, yet 'tis but in part, ⟨p. 40⟩and imperfect. Fourthly, The old man, the fleshly part is in a regenerate mans members, as well as in his will, and therefore they may be exercised and employed in and about those sins they have consented unto. Fifthly, High sinnings do waste and wound the conscience of a regenerate man, and lay him open to the sore rebukes of God, and call for great repentance, and fresh and frequent applications of the blood of Christ. These things being premised, a Question may be propounded, viz.

Fourteenthly, A godly man may argue thus. Such as sin §14hath not a dominion over, are not under the Law, but under Grace, Rom. 6.14. But sin hath not a domi•ion over me, therefore I am not under the Law, but under grace. Sin may rebel in a Saint, but it shall never reign in a Saint. Look as those beasts, in that, Dan. 7.12. had their dominion taken away, though their lives were spared and prolonged for a season and a time; so when Christ and grace enters into the soul, they take away the dominion of sin, though they do for a time spare the life of sin. To prevent mistakes, premise with me briefly these few things. First,¹ that in every regenerate man there are two men, an old man and a new man; or if you please, flesh and spirit. Secondly, The old man, the fleshly part, will incline the soul, and byass the soul, as well to sins against the Gospel, as to sins against the Law, and to great sins as well as to small sins, witness Noah's drunkenness, Lot's incest, Assur's oppression, David's murder and adultery, Solomon's idolatry, and Peters blasphemy. Thirdly, The old man, the fleshly part is as much in the will, as in any other part of the regenerate man; and therefore, when he falls into hainous sins, he may fall into them with consent, delight and willingness, so far as his will is unrenewed.² Though a real Christian be chang'd in every part, yet 'tis but in part, ⟨p. 40⟩and imperfect. Fourthly, The old man, the fleshly part is in a regenerate mans members, as well as in his will, and therefore they may be exercised and imployed in and about those sins they have consented unto. Fifthly, High sinnings do waste and wound the conscience of a regenerate man, and lay him open to the sore rebukes of God, and call for great repentance, and fresh and frequent applications of the bloud of Christ. These things being premised, a Question may be propounded, viz.

1Rom. 7.
21 Thes. 5 22.