Christian blessedness, or, Discourses upon the beatitudes of our Lord and Saviour Jesus Christ written by John Norris ... ; to which is added, reflections upon a late essay concerning human understanding, by the same author.

The Conclusion of the Whole, in a Discourse concerning the Beati∣tudes in general.

HAving hitherto Discoursed upon every Beatitude particularly by it self, I think it may not be improper for the further Accomplishment of this Work, to conclude all with a Dis∣course concerning the Beatitudes in General. Where there are three Ma∣terial Enquiries that seem to demand Satisfaction.

The First is, Concerning the Manner and Way of this Divine Sermon, Why our Lord chose to deliver his Laws and Precepts by the way of Blessing?

The Second is, Concerning the Number of the Beatitudes.

The Third is, Concerning their Or∣der and Method.

For Satisfaction to the first Enquiry, I consider first, That Christ who came into the World upon an Errand of Love, the greatest Love that an infi∣nitely good God could express to a Creature, and who no doubt had also a Soul well tuned, and a Body well temper'd, and both set to the softest Key of Harmony and Sweetness, was willing to deliver his Laws in the most indearing and charming manner that could possibly be, that he might the better recommend both Himself and his Doctrin to the good Will of his Au∣ditors, and reconcile them thro the Love of the Former, to the Obedience of the Latter. Which is a very lauda∣ble affectation of Popularity, first to engage Men's Affections to our Persons, that we may the better win them over to the Acceptance and Entertainment of our Doctrins. This indeed ought to be the Care and Endeavour of all Preachers; but there was this more particular reason for it in our Lord, because the Love of his Person was not only an Indearment of Obedience, but also a very considerable part and instance of it. He therefore instead of

using an Imperative Style, by down∣right commanding such and such things, chose rather in a more gentle and condescending way to insinuate what was his Will, and our Duty, by pronouncing them Blessed that do so and so.

Secondly, I consider that our Lord Christ being to act the Counter-part to Moses, and to relax the rigour of his Law, by being the Author of a milder Dispensation, thought fit to give an early and a solemn Specimen of his greater Mildness, by varying the Style of his Legislation from that used by Moses. And therefore whereas Moses deliver'd his Law after an Imperatorial way, by saying, Thou shalt not do this, and Thou shalt not do that: Our Good Lord chose rather to express his Law more tenderly and Humanly, by decla∣ring the Blessedness of those that should observe it. And the rather because Moses had arm'd and immured his Law with Curses and Maledictions. First in Ge∣neral, Cursed is every one that continues not in all things which are written in the Book of the Law to do them. Secondly, more particularly, by annexing a Curse

to particular Transgressions, as in that famous Commination in the 27 of Deu∣teronomy, to every Clause of which the People were to say Amen. And there∣fore to shew of what a different Spi∣rit the Christian Institution was from that of Moses, our Lord chose to ad∣minister his Law in a form of Blessing, in Opposition to Moses his Cursings; thereby verifying those farewel words of St. Peter's Sermon to the Jews, in a larger sense than he intended them, God having raised up his Son Jesus, * 1.1 sent him to bless you, in turning away every one of you from his Inquities.

Thirdly, I consider that our Saviour was to deliver a Law of Love, a Law that required Love both as the Matter and as the Principle of Obedience. Love was both the thing to be done, and the Motive of doing it. The Son of God was to be the great Prophet of Love, Twas reserved for him, as be∣ing the Express Image of him who is Love it self, and therefore the only Master fit to teach it. This was the * 1.2 Fire which he came to kindle upon Earth, the most ardent and affectio∣nate Love towards God and towards

Men. This was to be the Substance and Accomplishment of his Law, and the distinguishing Badge of those that pro∣fess'd Devotion to it. By this shall all Men know that ye are my Disciples, &c. But now 'twould not have been agree∣able for a Law of Love to begin its recommendation from such Arguments as should work upon the more Servile part of Man. Moses indeed deliver'd his Law with all the Circumstances and Arguments of Fear, and the Nature of his Law required such an Address, but 'twas fit that a Law of Love should come recommended to the World by Motives of Love.

Fourthly and Lastly, It may be fur∣ther consisted that this solemn Instru∣ction of our Lord upon the Mount con∣sisted of Precepts. So very sublime and elevated, and withal so strange and unusual, as having had not Credit, if Reception, in the World before, that 'twas but necessary for the Preven∣tion of Prejudice to set a Beatitude in the Front of every Duty, and to bribe the Passions of the Hearers with a forward Anticipation of Happiness, lest Men should say of the Commands

of Christ, as the Prophet brings them in saying of his Person, that there is * 1.3 no Form nor Comeliness, nor Beauty in them that we should desire them.

For these and other like Reasons that may be added, our Divine and gracious Lawgiver was pleased to de∣liver his Laws rather by asserting the Blessedness than the Obligation of them. Which while I consider, I cannot but enter into a profound Admiration of the strange Goodness and Condescen∣sion of our Lord, that he should so far lay aside the Majesty of a God and a Lawgiver, that he might the better act the part of a Friend and of a Redeemer. And to se•• this Consideration the more home upon our Minds, let us by the aids of Fancy draw the Curtains of this Intellectual Scene, and imagin to our selves that we saw our Saviour seated upon the Mount of Blessing, with his Eyes devoutly sets towards Heaven, and his Hands affectionately stretch'd forth over the adoring and attentive Multitude, and with Looks full of con∣cern for the good of Souls, gravely and pathetically distilling down upon them the Dew of his Heavenly Doctrin

and tempering his Authority with the Style of Goodness and Kindness, as well as his Divinity with the veil of Flesh. Who can with sufficient Wonder con∣template so pleasing a Scene of Love and Sweetness! And who, that well contemplates it, can find in his heart to transgress a Law delivered with so much Condescension, or offend a Lawgiver so infinitely, so amazingly good!

Now concerning the Number of the Beatitudes, why our Lord should as∣sign Eight and no more, tis not easie to offer what shall satisfie all Minds. Were I minded to amuse my Reader, I could tell him that in the Mystic Phi∣losophy 8 is the Number of Justice and Fulness, because it is first of all divi∣ded into Numbers equally even, name∣ly into 2 Fours, which Division again is by the same reason made into 2 times 2, that is, 2 times 2 twice reckon'd. And by reason of this E∣quality of Divisions it received the Name of Justice. But I do not believe * 1.4 our Saviour intended any Rosie-Crucian Mystery in this matter, tho a certain Gentleman of that Order would fain

insinuate that he did, reckoning this among other Observations upon the Number 8, that there are 8 kinds of Blessed Men in the lesser World, The Poor in Spirit, the Mourners, the Meek, they that hunger and thirst after Righte∣ousness, &c. But I think all that can here be warrantably and safely said is, that our Saviour intending (as he signify'd by his Ascent into the Mount) a Discourse of Perfection and Excel∣lence, consisting of such Divine Ver∣tues as were most perfective of Human Nature, and for the Practice of which he himself was most exemplary, was by his Design concern'd to instance only in the most select and excellent Duties both to God and Man. Where∣upon premising Humility as being a Duty common to both, and withal the Foundation of all the rest, he found remaining three extraordinary Duties relating to Man, Meekness, Mer∣cifulness and Peaceableness; and four to God, Mourning for Sin, Hungring and thirsting after Righteousness, Purity of Heart, and Suffering of Persecution for Conscience Sake. So that our Sa∣viour seems rather to have been di∣rected by a natural Measure, and to

take things as he found them, than to proceed by any Arbitrary Measure of his own. And this I think is the only ground of his assigning eight Beati∣tudes, and not that he had any Fondness to the Number it self.

Then lastly, as to the Order of the * 1.5 Beatitudes Dr. Hammond in his Practi∣cal Catechism remarks two ching. First, That the Grace first named is a gene∣ral Principal Grace, and the Founda∣tion of all the rest, as he there shews in particular. Secondly, That there is an interchangeable Mixture of these Graces one towards God, and another towards Man, so interweav'd, that the first respects God, the next Man, the next God again, till you come to the last which respects God again. To Ve∣rify which Remarque he begins his Computation not from Humility, which is a general Fundamental Grace, but from Mourning, which is the first par∣ticular one, and respecting God. So that the First and the Last both respect God, who is the true Alpha and Omega, the First and the Last, and those be∣tween divide between our Neighbour and God. To teach us, that to God

belongs the Chief, the First and the Last of our Love, and that our Neighbour is to be regarded after and in subor∣dination to God. To this I further add, that there is also a gradual and descending connexion between all the Beatitudes, the latter still depending upon the former, as well as all the rest upon the first. For from Humility 'tis an easie descent to Mourning. When a Man takes a just Survey of his own Nothingness and Unworthiness by con∣templating himself as a Creature and a Sinner, 'twill be so natural for him to mourn and be sorrowful, that the danger is of being overwhelm'd with too much Sorrow. Then from Mourn∣ing tis easie to advance to Meekness, it being one of the chief Proper∣ties of Sorrow to soften and melt down the Spirit, which when meekly disposed, will also be in a fair dis∣position to Hungring and Thirsting after Righteousness. The Wrath of Man worketh not the Righteousness of God, says the Apostle, that is, is no way a Friend to the promoting of Righteousness; whence on the con∣trary we may gather, that Meekness is a Friend to Righteousness; As it

must needs be, since a calm and sedate Soul is most fit for attending to the Beauty of Holiness, and for admitting the Spirit of Holiness, which as the Jews say, will not rest upon a turbulent Mind. And when once the Soul is wrought up to a quick and lively re∣lish of what is Good and Righteous, 'tis then an easie step to Merciful∣ness, it being a very just and Righte∣ous thing to shew Mercy. Which also leads a Man to Purity of Heart, as that without which even Mercy it self will not find Mercy. From whence the very next step is to Peaceable∣ness, to which nothing more conduces than a Pure Heart, free from those Lusts and Sensual Affections which are the Seeds of Strife and Contention. And when a Man has attain'd to a peaceable temper, then is he fit for the greatest thing in the World, to be a Martyr, and will readily suffer Perse∣cution rather than occasion any Di∣sturbance either in the Church or State, and with the generous Prophet be con∣tent to be thrown overboard to ap∣pease the Tempest. So admirably well contrived and full of Order was our Saviour's Discourse, as it became him

who was the Wisdom of God, as well as the Light of Men, and in whom were hid all the Treasures of Wisdom * 1.6 and Knowledge.

All now that further remains, is that by a strict Conformity to these Excel∣lent Measures of Christian Perfection we endeavour to bring our selves with∣in the Number of these Blessed Per∣sons, whom our Saviour pronounces Happy here, and to whom he will say in a more Emphatical Accent, Come ye Blessed, hereafter.

Notes

• * 1.1

  Act. 3. 26.
• * 1.2

  Luk. 12, 49
• * 1.3

  Isai. 53.2.
• * 1.4

  Mr. Hey∣don Rosie-Crucian Infallible Actioms. Pag. 73.
• * 1.5

  Pag. 114.
• * 1.6

  Colos. 2.3.