The beatitudes: or A discourse upon part of Christs famous Sermon on the Mount.: Wherunto is added Christs various fulnesse. The preciousnesse of the soul. The souls malady and cure. The beauty of grace. The spiritual watch. The heavenly race. The sacred anchor. The trees of righteousnesse. The perfume of love. The good practitioner. By Thomas Watson, minister of the word at Stephens Walbrook in the city of London.

1 JOHN 5.3.

His Commandments are not grievous.

CHAP. XXII.

Containing an Appendix to the Beatitudes.

YOU have seen what Christ calls for; Poverty of spirit, Purity of heart, meekness, merciful∣ness, chearfulness in suffering persecution, &c. Now that none may hesitate, or be troubled at these commands of Christ, I thought good (as a closure to the former Discourse) to take off the surmises and prejudices in mens spirits, by this sweet mol∣lifying Scripture, His Commandments are not grie∣vous.

The censuring world objects against Religion that it is difficult and irksome. Mal. 1.13. Behold what a wea∣riness is it! therefore the Lord that he may invite and encourage us to obedience, draws Religion in its fair colours, and represents it to us as beautiful and pleasant, in these words, His Commandments are not grievous: This may well be called a sweetning ingredient into Reli∣gion,

and may serve to take off that asperity and harsh∣ness which the carnal world would put upon the wayes of God.

For the clearing of the terms, let us consider:

1. What is meant here by Commandments?

Answ. By this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Commandments, I un∣derstand Gospel-precepts; faith, repentance, self-denial; &c.

2. What is meant by not grievous.

The Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies they are not tedi∣ous, or heavy to be born; there is a Meiofis in the words, His commands are not grievous; that is, they are easie, sweet, excellent.

Doctr. Hence observe, [Doctr.] That none of Gods com∣mands are grievous; when he calls us to be meek, merci∣ful, pure in heart, these Commandments are not grie∣vous. Matth. 11.30. My burden is light; the Greek word there for burden, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies properly the bal∣last of a ship, which glides through the waves so swiftly and easily, as if the ship had no weight or pressure in it. Christs Commandments are like the ballast of a ship, use∣ful, but not troublesome, all his precepts are sweet and facil; therefore called pleasantness, Prov. 3.17. To il∣lustrate and amplifie this, consider two things.

• 1. Why Christ layes commands upon his people.
• 2. That these commands are not grievous.

1. Why Christ layes commands upon his people, there are two Reasons.

1. In regard of Christ; it is sutable to his dignity and state; he is Lord Paramount, this name is written on his Thigh and Vesture, King of Kings, Rev. 19.16.

And shall not a King appoint Laws to his subjects? it is one of the jura regalia, the flowres of the Crown to enact Laws and Statutes; what is a King without his Laws? And shall not Christ (by whom Kings reign* 1.1) put forth his Royal Edicts by which the world shall be governed?

2. In regard of the Saints; it is well for the people of God that they have Laws to binde and check the ex∣orbitancies of their unruly hearts; how far would the Vine spread its luxuriant branches were it not pruned, and tyed? the heart would be ready to run wilde in sin, if it had not affliction to prune it, and the Laws of Christ to binde it; the precepts of Christ are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a yoke, Matth. 11.30. The yoke is useful, it doth keep the Oxen in from stragling and running out; so the precepts of Christ as a yoke, do keep the godly from stragling in∣to sin; whether should we not run, into what damnable opinions and practises, did not Christs Lawes lay a check and restraint upon us? Blessed be God for precepts. That is a blessed yoke which yokes our corruptions; we should run to hell were it not for this yoke. The Lawes of Christ are a spiritual hedge, which keeps the people of God within the pastures of Ordinances; some that have broken this hedge, and have stragled, are now in the Divels pound. Thus we see what need the Saints have of the Royal Law.

2. The second thing I am to demonstrate, is, That Christs commands are not grievous; I confess they are grievous to the unregenerate man, to mourn for sin, to be pure in heart, to suffer persecution for righteousness sake, Durus hic sermo, this is grievous to flesh and blood; therefore ••hrists commands are compared to bands and cords, Psal. 2. because carnal men look upon them so. Gods commands restrain men from their ex∣cess,

and binde them to their good behaviour, therefore they hate these bonds, and instead of breaking off sin, say, Let us break their bands asunder, and cast away their cords from us, Psal. 2.3. A carnal man is like an unta∣med Heifer, which will not endure the yoke, but kicks and flings; or like a wilde Bull in a net, Isa. 51.20. Thus to a person in the state of nature Christs commands are grievous.

Nay, to a childe of God, so far as corruption prevails, (for he is but in part regenerate) Christs Laws seem irksome; the flesh cries out, it cannot pray or suffer; the Law in the members rebels against Christs Law; only the spiritual part prevails, and makes the flesh stoop to Christs injunctions. A regenerate person, so far as he is regenerate, doth not count Gods Commandments grie∣vous, they are not a burden, but a delight.

Divine commands are not grievous, if we consider them first positively, in these eight particulars.* 1.2

1. A Christian consents to Gods commands, there∣fore [ 1] they are not grievous Rom. 7.16. I•• consent to the Law that it is good. What is done with consent, is easie; if the Virgin give her consent, the Match goes on chearfully. A godly man in his judgement approves of Christs Laws* 1.3, and in his will consents to them, there∣fore they are not grievous; a wicked man is under a force, terror of conscience hales him to duty; he is like a slave that is chained to the Gally, he must work whether he will or no, he is forced to pull the Rope, tug at the Oare; but a godly man is like a free subject, that consents to his Princes Laws, and obeyes out of choice, as seeing the equity and rationality of them. Thus a gracious heart sees that beauty and equity in the commands of heaven, as draws forth consent, and this consent makes them that they are not grievous.

[ 2] 2. They are Christs comands, therefore not grievous. Take my yoak, Matth. 11.29. Gospel commands are not the Laws of a Tyrant, but a Saviour. The husbands commands are not grievous to the wife, it is her ambiti∣on to obey; this is enough to animate and excite obe∣dience, Christ commands. As Peter said in another sence, Matth. 14.28. Lord, if it be thou, bid me come unto thee upon the water. So saith a gracious soul, Lord; if it be thou that wouldest have me mourn for sin, and breath af∣ter heart-purity; if it be thou (dear Saviour) that biddest me do these things, I will chearfully obey. Thy com∣mandments are not grievous. A souldier at the word of his General makes a brave onset.

[ 3] 3. Christians obey out of a principle of love, and then Gods commandments are not grievous. There∣fore in Scripture serving, and loving of God are put to∣gether, Isa. 56.6. The sons of the strangers that joyne themselves to the Lord, to serve him, and to love the Name of the Lord, &c. Nothing is grievous to him that loves; love lightens a burden; it adds wings to obedience; an heart that loves God counts nothing te∣dious, but its own dulnesse and slownesse of motion; love makes sin heavie, and Christs burden light.

[ 4] 4. A Christian is carried on auxilio Spiritus, by the help of the Spirit; and the Spirit makes every duty easie, Rom. 8.26. The Spirit helpeth our infirmities. The Spirit works in us the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, both to will, and to do, Phil. 2. When God enables to do what he commands, then, his commandments are not grievous; if two carry a bur∣den it is easie; the Spirit of God helps us to do duties, to bear burdens, it draws as it were in the yoke with us; If the Scrivener guides the childs hand, and helps it to frame its letters; now, it is not hard for the childe to write. If the Loadstone draw the iron, it is not hard

for the iron to move: if the Spirit of God as a Divine Loadstone draw and move the heart, now, it is not hard to obey. When the birds hath wings given it, it can flie. Though the soul of it self be unable to do that which is good, yet having two wings given it, (like that woman in the Revelation)* 1.4 the wing of faith, and the wing of the Spirit, now it flyes swiftly in obedience, E∣zek. 11.1. the Spirit did lift me up. The heart is hea∣venly in prayer, when the Spirit lifts it up. The sails of a Mill cannot move of themselves, but when the wind blows, then they turn round; when a gale of the Spirit blows upon the soul. Now the sails of the affections move swiftly in duty.

5. All Christs commands are beneficial, therefore not [ 5] grievous, Deut. 10.12, 13. And now O Israel, what doth the Lord thy God require of thee, but to feare the Lord thy God, to love him, to keep his Statutes which I command thee this day for thy good. Christs commands carries meat in the mouth of them, and then surely they are not grievous, salvation runs along in every precept. To obey Christs Laws, is not so much of duty, as our pri∣vilege; all Christs commands centre in blessednesse. Phy∣sick is in it self very unpleasant, yet because it tends to health, no man refuseth it; Divine Precepts are to the fleshy part irksome, yet, having such excellent operation as to make us both holy, and happy, they are not to be accounted grievous; the apprentise is content to go through hard service, because it makes way for his free∣dome; The Scholar willingly wrastles with the knotty difficulties of Arts and Sciences, because they serve both to enoble and advance him. How chearfully doth a be∣liever obey those Laws which reveal Christs love! That suffering is not grievous which leads to a Crown. This made Saint Paul say, I take pleasure in infirmities, in persecutions, 2. Cor. 12.10.

6. 'Tis honourable to be under Christs commands; therefore they are not grievous. The precepts of Christ do not burden us, but adorn us* 1.5. 'Tis an honour to be employed in Christs service. How chearfully did the rowers row the Barge that carried Caesar; the honour makes the precept easie; a Crown of gold is in it self heavy, but the honour of the Crown makes it light, and easie to be worn. I may say of every command of Christ, as Solomon speaks of wisdom, Prov. 4.9. She shall give to thine head an ornament of grace; a Crown of glory shall she deliver to thee. 'Tis honourable work∣ing at Court. The honour of Christs yoake makes it easie and eligible.

7. Christs commands are sweetned with joy, and then they are not grievous. Cicero questions, whether that can properly be called a burden which is carried with joy and pleasure* 1.6? When the wheeles of a Chariot are oyl∣ed, they run swiftly; when God poures in the oyle of gladnesse, how fast doth the soul run in the wayes of his commandments! Joy strengthens for duty. Nehem. 8.10. The joy of the Lord is your strength; and the more strength, the lesse wearinesse; God sometimes drops down comfort, and then a Christian can run in the yoake.

8. Gospel-commands are finite, therefore not grie∣vous. Christ will not alwayes be laying his commands upon us; Christ will shortly take off the yoak from our neck, and set a Crown upon our head. There is time coming when we shall not only be free from our sins, but our duties too; prayer and fasting are irksome to the flesh; in heaven there will be no need of prayer or repen∣tance; duties shall cease there: indeed in heaven the Saints shall love God, but love is no burden; God will shine forth in his beauty, and to fall in love with beauty

is not grievous. In heaven the Saints shall praise God, but their praising of him shall be so sweetned with de∣light, that it will not be a duty any more, but part of their reward. 'Tis the Angels heaven to praise God; This then makes Christs commands not grievous, though they are spiritual, yet temporary, 'tis but awhile, and duties shall be no more. The Saints shall not so much be under commands as embraces; wait but a while, and you shall put off your armour, and end your weary marches; thus we have seen that Christs com∣mands considered in themselves, are not grievous.

2. Let us consider Christs commands comparatively,* 1.7 and we shall see they are not grievous; let us make a four-fold comparison. Compare Gospel-commands.

• 1. With the severity of the Moral Law.
• 2. With the Commands of sin.
• 3. With the torments of the damned.
• 4. With the glory of heaven.

1. Christs commands in the Gospel are not grievous, [Compari. 1] compared with the severity of the Moral Law. The Moral Law was such a burden, as neither we nor our fa∣thers could bear, Gal. 3.10. Cursed is every one that continueth not in all things which are written in the book of the Law to do them. Impossible it is, that any Christian should come up to the strictnesse of this. The golden Mandates of the Gospel comparatively are easie. For,

1. In the Gospel, if there be a desire to keep Gods [ 1] commandments, it is accepted, Nehem. 1.11. 2 Cor. 8.12. If there be first a willing mind, it is accepted. Though a man had had never so good a mind to have fulfilled the Moral Law, it would not have been accept∣ed,

he must de facto have obeyed, Gal. 3.12. but, in the Gospel, God crowns the desire. If a Christian saith in humility, Lord, I desire to obey thee, I would be more holy†;* 1.8 this desire, springing from love, passeth for currant.

2. In the Gospel a Surety is admitted in the Court. The Law would not admit of a Surety, it required perso∣nal obedience; but now, God doth so far indulge us, that what we cannot of our selves do, we may do by a Proxy. Christ is called the Surety of a better Testament, Heb. 7.22. We cannot walk so exactly; we tread awry, and fall short in every thing; but God looks upon us in our Surety; and Christ having fulfilled all righteousness* 1.9, it is all one as if we had fulfilled the Law in our own persons.

3. The Law did command and threaten, but gave no strength to perform; it did Egyptianize, requiring the full tale of Brick, but gave no Straw. But now God with his commands gives power; Gospel-precepts are sweetned with promises. God commands, Ezek. 18.31. Make you a new heart. Lord, may the soul say, I make a new heart? I can as well make a new world. But see Ezek. 36.26. A new heart also will I give you. God commands us to cleanse our selves, Isa. 1.16. Wash you, make you cleane. Lord, where should I have power to cleanse my self? Who can bring a clean thing out of an unclean? Job. 14.4. See the Precept turned into a Promise, Ezek. 36.25. From all your filthinesse, and from your Idols will I cleanse you. If when the child cannot go, the father takes it by the hand, and leads it, now it is not hard for the child to go; when we cannot go, God takes us by the hand, Hos. 11.3. I taught Ephraim also to go, taking them by their armes.

4. In the Gospel God winks at infirmities where the

heart is right. The Law called for perfect obedience; it was death to have shot but an hairs bredth short of the mark; it were sad if the same rigor should continue up∣on us: Wo to the holiest man that lives, (saith Austin) if God comes to weigh him in the ballance of his justice. 'Tis with our best duties as with gold; put the gold in the fire, and you will see drosse come out; what drossi∣nesse in our holy things? but in the Gospel though God will not endure haltings, yet he will passe by failings. Thus Christs commands in the Gospel are not grievous, compared with the severity of the Moral Law.

2. Christs commands are not grievous, compared with the commands of sin. Sin layes an heavie yoak upon [Compari. 2] men. Sin is compared to a † Talent of lead,* 1.10 Zac. 5.7. to shew the weightinesse of it. The commands of sin are burdensome; let a man be under the power and rage of any lust, (whether it be covetousnesse or ambition) how doth he tire and excruciate himself! what hazards doth he run even to the endangering of his health, and soul, that he may satisfie his lust! Jer. 9.5. They weary them∣selves to commit iniquity. And are not Christs precepts easie and sweet in comparison of sins austere and inexo∣rable commands? Therefore Chrysostome saith well, That Virtue is easier than Vice* 1.11. Temperance is lesse burden∣some than Drunkennesse; doing justice is lesse burden∣some than violence. There's more difficulty, and per∣plexity in the contrivement* 1.12, and pursuit of wicked ends, than in obeying the sweet and gentle preceps of Christ. Hence it is, that a wicked man is said to travel with iniquity, Psal. 7.14. To shew what anxious pain and trouble he hath in bringing about his wickednesse. What tedious and hazardous journeys did Antiochus Epi∣phanes take in persecuting the people of the Jews? Ma∣ny have gone with more pain to hell than others have to heaven.

[Compari. 3] 3. Christs commands are not grievous, compared with the grievous torments of the damned. The rich man cries out, I am tormented in this flame, Luke 16.24. Hell-fire is so unconceivably torturing, that the wicked know not either how to bear, or to avoid it. The torment of the damned may be compared to a yoak, and it differs from other yoaks; usually the yoak is laid but upon the neck of the beast; but the hell-yoak is laid up∣on every part of the sinner; his eyes shall behold nothing but bloody Tragedies, his ears shall hear the groans and schreeks of blaspheming spirits. He shall suffer in eve∣ry member of his body and faculty of his soul; and this agony, though violent, yet perpetual; The yoak of the damned shall never be taken off.

— Vestiga nulla retrorsum —

Sinners might break the golden chain of Gods commands, but they cannot break the iron chain of his punish∣ments* 1.13. 'Tis as impossible for them to file this chaine, as to scale heaven.

And, are not Gospel-commands easie in comparison of hell-torments? what doth Christ command? he bids you repent; is it not better to weep for sin, then bleed for it? Christ bids you pray in your families & closets; is not pray∣ing better than roaring? he bids you sanctifie the Sabbath; is it not better to keep an holy rest to the Lord, than to be for ever without rest? Hell is a restlesse place, there is no intermission of torment for one minute of an hour. I appeal to the consciences of men. Are not Christs com∣mands sweet and facil in comparison of the unsupporta∣ble pains of reprobates? is not obeying better than damning? are not the cords of love better than the chains of darknesse?

4. Gospel-commands are not grievous, compared with [Compari. 4] the glo••y of heaven. What an infinite disproportion is there between service and reward? What are all the Saints labours, and travels in Religion, compared with the crown of recompence? The weight of glory makes duty light.

Use 1. Behold here an encouraging argument to Re∣ligion, [Use 1] how may this make us in love with the wayes of God! his commandments are not grievous;* 1.14 believers are not now under the thundring curses of the Law, no nor the ceremonies of it, which were both numerous and bur∣densome; the wayes of God are equal, his statutes eligi∣ble; he bids us mourn, that we may be comforted. He bids us be poor in spirit, that he may settle a Kingdom upon us; God is no hard Master, his commandments are not grievous. O Christian, serve God out of choice* 1.15. Think of the joy, the honour, the reward of godlinesse; never more grudge God your service; whatever he doth prescribe, let your hearts subscribe.

Use 2. It reproves them that refuse to obey these [Use 2] sweet and gentle commands of Christ, Psal. 81.11. [Reproof.] Isra∣el would none of me. We may cry out with Austin, the generality of men choose rather to put their neck in the Divels yoak, than to submit to the sweet and easie yoak of Christ* 1.16. What should be the reason that when Gods commandments are not grievous, his wayes are pleasant∣nesse, his service PERFECT FREEDOME, yet that men should not vail to Christs Scepter, nor stoop to his Lawes? Surely the cause may be

1. That inbred hatred which is naturally in mens hearts against Christ. Sinners are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God-ha∣ters, Rom. 1.30. Sin begets not only a dislike of the wayes of God, but hatred; and from disaffection flows disloyalty, Luke 19.14. His Citizens hated him, and sent a mes∣sage

after him, saying, we will not have this man to reign over us.

2. Besides this inbred hatred against Christ, the Di∣vel labours to blow the coals, and encrease this odium and antipathy. He raiseth an evil report upon Religion, as those Spies did on Canaan, Numb. 13.32. They brought up an evil report of the Land. Satan is implacably ma∣litious; and as he sometimes accuseth us to God, so he accuseth God to us, and saith, he is an hard Master, and his commandments are grievous; 'tis the Divels de∣signe to do as the sons of Eli, who made the offering of God to be abhorred, 1 Sam. 2.17. If there be an hatred and prejudice in the heart against Religion, an enemy hath done this†.* 1.17 The Divel raiseth in the hearts of men a twofold prejudice against Christ and his wayes.

[Prejudice 1] 1. The paucity of them that embrace Religion. The way of Christ is but a path-way, Psal. 119.35. whereas the way of pleasure and vanity is the road-way; many ignorantly conclude, That must needs be the best way which most go.

Answ. 1. There are but few that are saved, and will not you be saved because so few are saved? a man doth not argue thus in other things, There are but few rich, therefore I will not be rich; nay, therefore he the rather strives to be rich. Why should not we argue thus wise∣ly about our souls? There are but few that go to heaven, therefore we will labour the more to be of the number of that few.

Ans. 2. What a weak argument is this, There are but few that embrace Religion, therefore you will not? Those things which are more excellent, are more rare: there are but few Pearls and Diamonds, in Rome few Senators; the fewnesse of them that embrace Religion, argues the way of Religion excellent.

— Non cuivis contingit adire Corinthum. —

Answ. 3. We are warned not to sail with the multitude, Exod. 23.2. Most fish goes to the Divels net.

2. The wayes of Religion are rendred deformed and [Prejudice 2] unlovely by the scandals of Professors.

Answ. I acknowledge the lustre of Religion hath been much eclipsed and sullied by the scandals of men; this is an age of scandals; many have made the pretence of Religion a Key to open the door to all ungodlinesse; ne∣ver was Gods name more taken in vain; this is that our Saviour hath foretold, Matth. 18.7. It must needs be that offences come. But to take off this prejudice: Con∣sider, 1. Scandals are not from Religion, but for want of Religion. 2. Religion is not the worse, though some abuse it. To dislike Religion because some of the Pro∣fessors of it are scandalous, is as if one should say, Because the servant is dishonest, therefore he will not have a good opinion of his Master. Is Christ the lesse glorious be∣cause some that wear his livery are scandalous? Is Reli∣gion the worse because some of her followers are bad? Is wine the worse because some are intemperate? Shall a woman dislike chastity, because some of her neighbours are unchaste? Let us argue soberly; judge not according to the appearance, but judge righteous judgment, John 7.24.

3. God sometimes permits scandals to fall out in the Church out of a design.

1. As a just judgment upon Hypocrites; these squint∣ey'd devotionists who serve God for their own ends, the Lord in justice suffers them to fall into horrid debauched practices that he may lay open their baseness to the world, and that all may see they were but py-bald Christians,

painted Divels. Judas, first a sly Hypocrite, afterwards a visible Traytor.

2. Scandals are for hardning of the profane; some desperate sinners who would never give God a good word, they would not be won by Religion, they shall be wounded by it. God lets scandals be to be a breakneck to men, and to ingulph them more in sin. Jesus Christ (God blessed for ever) is to some a Rock of offence, Rom. 9.33. His blood which is to some balm, is to others poyson; if the beauty of Religion doth not allure, the scandals of some of its followers shall precipitate men to hell.

3. Scandals in the Church are for the caution of the godly; the Lord would have his people walk trembling∣ly, Rom. 11.20. Be not high-minded, but fear. When Cedars fall, let the bruised reed tremble; the scandals of Profes∣sors are not to discourage us, but to warne us; let us tread more warily; the scandals of others are Sea-marks for the Saints to avoid: and let all this serve to take off these pre∣judices from Religion; though Satan may endeavour by false disguises to render the Gospel odious, yet there is a beauty and a glory in it; Gods commandments are not grie∣vous.

[Use 3] Use 3. Let me perswade all men cordially to embrace the wayes of God;* 1.18 his commandments are not grievous. God never burdens us,* 1.19 but that he may unburden us of our sins; His commands are our priviledges; there's joy in the way of duty* 1.20, and heaven at the end.

Notes

• * 1.1

  Prov. 8.15.
• * 1.2

  1. Positively.
• * 1.3

  Rom. 7.12.
• * 1.4

  Rev. 12 24.
• * 1.5

  Omnia quae praestari jubet Christus, non onerant nos, sed ornant. Salv.
• * 1.6

  Utrum onus appellandum quod laetitiá fertur. Cicero.
• * 1.7

  2. Compara∣tively.
• * 1.8

  Isa. 26.8.
• * 1.9

  Matth. 3.15.
• * 1.10

  Onera unus∣quisque portas, sua peccata sunt. Aug.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys.
• * 1.12

  Micah 2.1.
• * 1.13

  Vincula inso∣luta manent. Bern.
• * 1.14

  Inform.
• * 1.15

  Psal. 119.30.
• * 1.16

  Plurimi du∣rissimum pecca∣ti jugum volunt ferre, & dulce jugum Christi nolunt suis hu∣meris imponere. Aug.
• * 1.17

  Matth. 13.38.
• * 1.18

  Exhort.
• * 1.19

  Onerat Deus ut exoneres.
• * 1.20

  Psal. 19.11.