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diff --git a/old/63452-0.txt b/old/63452-0.txt deleted file mode 100644 index 135cbc9..0000000 --- a/old/63452-0.txt +++ /dev/null @@ -1,9046 +0,0 @@ -The Project Gutenberg EBook of The Works of the Rev. John Wesley, Vol. 2 -(of 32), by John Wesley - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: The Works of the Rev. John Wesley, Vol. 2 (of 32) - -Author: John Wesley - -Release Date: October 13, 2020 [EBook #63452] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK WORKS OF REV. JOHN WESLEY, VOL 2 *** - - - - -Produced by Richard Hulse and the Online Distributed -Proofreading Team at https://www.pgdp.net (This file was -produced from images generously made available by The -Internet Archive) - - - - - - - - - - THE - WORKS - OF THE - Rev. JOHN WESLEY - - - ┌────────────────────────────────────────────────────────────────┐ - │ │ - │ Transcriber’s Notes │ - │ │ - │ │ - │ Punctuation has been standardized. │ - │ │ - │ The concluding Table of Contents, has been moved to the front │ - │ of the book to make it more useable. │ - │ │ - │ The author has used an asterisk (*) to indicate passages he │ - │ considers most worthy of attention. │ - │ │ - │ The text may show quotations within quotations, all set off │ - │ by double quote marks. The inner quotations have been changed │ - │ to single quote marks for improved readability. │ - │ │ - │ Characters in small caps have been replaced by all caps. │ - │ │ - │ Non-printable characteristics have been given the following │ - │ Italic text: --> _text_ │ - │ │ - │ This book was written in a period when many words had │ - │ not become standardized in their spelling. Words may have │ - │ multiple spelling variations or inconsistent hyphenation in │ - │ the text. These have been left unchanged unless indicated │ - │ with a Transcriber’s Note. │ - │ │ - │ The symbol ‘‡’ indicates the description in parenthesis has │ - │ been added to an illustration. This may be needed if there │ - │ is no caption or if the caption does not describe the image │ - │ adequately. │ - │ │ - │ Footnotes are identified in the text with a number in │ - │ brackets [2] and have been accumulated in a single section │ - │ at the end of the text. │ - │ │ - │ Transcriber’s Notes are used when making corrections to the │ - │ text or to provide additional information for the modern │ - │ reader. These notes are identified in the text by a ♦ symbol, │ - │ and are accumulated in a single section at the end of the │ - │ book. │ - └────────────────────────────────────────────────────────────────┘ - - - - - THE - WORKS - OF THE - Rev. JOHN WESLEY, M.A. - - Late Fellow of _Lincoln-College_, OXFORD. - - - VOLUME II. - - - BRISTOL: - Printed by WILLIAM PINE, in _Wine-Street_ - MDCCLXXI. - - - - - THE - CONTENTS - Of the SECOND VOLUME. - - SERMONS on several Occasions. - - - SERMON ♦XVII. - The Circumcision of the Heart. - - Rom. ii. 29. _Circumcision is that of the heart, in the Spirit - and not in the letter._ - - - SERMON XVIII. - The Marks of the New Birth. - - John iii. 8. _So is every one that is born of the Spirit._ - - - SERMON XIX. - The great Privilege of those that are born of God. - - 1 John iii. 9. _Whosoever is born of God, doth not commit sin._ - - - SERMON XX. - The Lord our Righteousness. - - Jer. xxiii. 6. _This is his name whereby he shall be called_, - THE LORD OUR RIGHTEOUSNESS. - - - SERMON XXI. - Upon our Lord’s Sermon on the Mount. - - DISCOURSE I. - Matt. v. 1‒4. - - - SERMON XXII. - Upon our Lord’s Sermon on the Mount. - - DISCOURSE II. - Matt. v. 5‒7. - - - SERMON XXIII. - Upon our Lord’s Sermon on the Mount. - - DISCOURSE III. - Matt. v. 8‒12. - - - SERMON XXIV. - Upon our Lord’s Sermon on the Mount. - - DISCOURSE IV. - Matt. v. 13‒16. - - - SERMON XXV. - Upon our Lord’s Sermon on the Mount. - - DISCOURSE V. - Matt. v. 17‒20. - - - SERMON XXVI. - Upon our Lord’s Sermon on the Mount. - - DISCOURSE VI. - Matt. vi. 1‒15. - - - SERMON XXVII. - Upon our Lord’s Sermon on the Mount. - - DISCOURSE VII. - Matt. vi. 16‒18. - - - SERMON XXVIII. - Upon our Lord’s Sermon on the Mount. - - DISCOURSE VIII. - Matt. vi. 19‒23. - - - SERMON XXIX. - Upon our Lord’s Sermon on the Mount. - - DISCOURSE IX. - Matt. vi. 24‒34. - - - SERMON XXX. - Upon our Lord’s Sermon on the Mount. - - DISCOURSE X. - Matt. vii. 1‒12. - - - Illustration: (‡ decoration) - - - - - SERMON XVII.[1] - - THE CIRCUMCISION OF THE HEART. - ROM. ii. 29. - - - _Circumcision is that of the heart, - in the spirit and not in the letter._ - -1. ’TIS the melancholly remark of an excellent man, that “He who now -preaches the most essential duties of Christianity, runs the hazard -of being esteemed by a great part of his hearers, _a setter forth of -new doctrines_.” Most men have so _lived away_ the substance of that -religion, the profession whereof they still retain, that no sooner are -any of those truths proposed, which difference the Spirit of _Christ_ -from the Spirit of the world, than they cry out, _Thou bringest strange -things to our ears; we would know what these things mean_.――Though -he is only preaching to them _Jesus and the resurrection_, with the -necessary consequence of it. If _Christ_ be risen, ye ought then to die -unto the world, and to live wholly unto God. - -2. A hard saying this to the _natural man_, who is alive unto the -world, and dead unto God, and one that he will not readily be persuaded, -to receive as the truth of God, unless it be so qualified in the -interpretation, as to have neither use nor significancy left. He -_receiveth not the_ words _of the Spirit of God_, taken in their plain -and obvious meaning. _They are foolishness unto him: neither_ indeed -_can he know them, because they are spiritually discerned_: They are -perceivable only by that spiritual sense, which in him was never yet -awakened; for want of which he must reject as idle fancies of men, what -are both the _wisdom_ and the _power of God_. - -3. That _circumcision is that of the heart, in the spirit and not -in the letter_; that the distinguishing mark of a true follower of -_Christ_, of one who is in a state of acceptance with God, is not -either outward circumcision or baptism, or any other outward form, but -a right state of soul, a mind and spirit renewed after the image of -him that created it, is one of those important truths, that can only be -_spiritually discerned_. And this the apostle himself intimates in the -next words, _whose praise is not of men, but of God_. As if he had said, -“Expect not, whoever thou art, who thus followest thy great Master, -that the world, the men who follow him not, will say, _well done, good -and faithful servant_! Know that the _circumcision of the heart_, the -seal of thy calling, _is foolishness with the world_. Be content to -wait for thy applause, ’till the day of thy Lord’s appearing. In that -day shalt thou _have praise of God_, in the great assembly of men and -angels.” - -I design, first, particularly to enquire, wherein this circumcision -of heart consists: And, secondly to mention some reflections, that -naturally arise from such an enquiry. - -I. 1. I am, first, to enquire, wherein that circumcision of heart -consists, which will receive the praise of God. In general we may -observe, it is that habitual disposition of soul, which in the sacred -writings is termed holiness, and which directly implies, the being -cleansed from sin, _from all filthiness both of flesh and spirit_, and -by consequence, the being endued with those virtues, which were also in -_Christ Jesus_, the being so _renewed in the image of our mind_, as to -be _perfect, as our Father in heaven is perfect_. - -2. To be more particular, Circumcision of heart implies humility, -faith, hope, and charity. Humility, a right judgment of ourselves, -cleanses our minds from those high conceits of our own perfections, -from that undue opinion of our own abilities and attainments, which are -the genuine fruit of a corrupted nature. This entirely cuts off that -vain thought, I am _rich_ and _wise_, and _have need of nothing_; and -convinces, us, that we are by nature _wretched, and poor, and miserable, -and blind, and naked_. It convinces us, that in our best estate, we -are of ourselves all sin and vanity; that confusion, and ignorance -and error, reign over our understanding; that unreasonable, earthly, -sensual, devilish passions, usurp authority over our will: in a word, -that there is no whole part in our soul, that all the foundations of -our nature are out of course. - -3. At the same time we are convinced, that we are not sufficient of -ourselves to help ourselves; that without the Spirit of God we can do -nothing but add sin to sin: that it is he alone _who worketh in us_ -by his almighty power, either _to will or do_ that which is good; it -being as impossible for us even to think a good thought, without the -supernatural assistance of his Spirit, as to create ourselves, or to -renew our whole souls in righteousness and true holiness. - -4. A sure effect of our having formed this right judgment, of the -sinfulness and helplessness of our nature, is a disregard of that -_honour which cometh of man_, which is usually paid to some supposed -excellency in us. He who knows himself, neither desires nor values the -applause which he knows he deserves not. It is therefore _a very small -thing with_ him, _to be judged by man’s judgment_. He has all reason -to think, by comparing what it has said either for or against him, with -what he feels in his own breast, that the world, as well as the God of -this world, was _a liar from the beginning_. And even as to those who -are not of the world, though he would chuse, if it were the will of -God, that they should account of him as of one desirous to be found a -faithful steward of his Lord’s goods, if haply this might be a means of -enabling him to be of more use to his fellow-servants, yet as this is -the one end of his wishing for their approbation, so he does not at all -rest upon it. For he is assured, that whatever God wills, he can never -want instruments to perform; since he is able, even of these stones, to -raise up servants to do his pleasure. - -5. This is that lowliness of mind, which they have learned of _Christ_, -who follow his example and tread in his steps. And this knowledge of -their disease, whereby they are more and more cleansed from one part -of it, pride and vanity, disposes them to embrace, with a willing mind, -the second thing implied in _circumcision of heart_, that faith which -alone is able to make them whole, which is the one medicine given under -heaven to heal their sickness. - -6. The best guide of the blind, the surest light of them that are in -darkness, the most perfect instructor of the foolish, is faith. But -it must be such a faith as is _mighty through God, to the pulling down -of strong-holds_, to the overturning all the prejudices of corrupt -reason, all the false maxims revered among men; all evil customs and -habits; all that _wisdom of the world_ which _is foolishness with -God_; as _casteth down imaginations_ (reasonings) _and every high thing -that exalteth itself against the knowledge of God, and bringeth into -captivity every thought to the obedience of_ Christ. - -7. _All things are possible to him that_ thus _believeth: the eyes of -his understanding being enlightened_, he _sees_ what is his calling, -even to _glorify God_, who hath _bought him with_ so high _a price, in -his body and in his spirit, which now are God’s_ by redemption, as well -as by creation. He feels what is _the exceeding greatness of his power_, -who as he raised up _Christ_ from the dead, so is able to quicken us, -_dead in sin, by his Spirit which dwelleth in us. This is the victory -which overcometh the world, even our faith_: that faith which is not -only an unshaken assent to all that God hath revealed in scripture, -and in particular to those important truths, _Jesus Christ came into -the world to save sinners; he bare our sins in his own body on the -tree; he is the propitiation for our sins; and not for ours only, but -also for the sins of the whole world_: [2]But likewise the revelation -of _Christ_ in our hearts; a divine evidence or conviction of his -love, his free, unmerited love to me a sinner, a sure confidence in -his pardoning mercy, wrought in us by the Holy Ghost: a confidence, -whereby every true believer is enabled to bear witness, _I know that -my Redeemer liveth_; that _I have an Advocate with the Father_; that -_Jesus Christ the righteous is_ my Lord, and _the propitiation for_ my -_sins_. I know he _hath loved_ me, _and given himself for_ me. He _hath -reconciled_ me, _even_ me _to God_; and I _have redemption through his -blood even the forgiveness of sins_. - -8. Such a faith as this, cannot fail to shew evidently the power of -him that inspires it, by delivering his children from the yoke of sin, -and _purging_ their _consciences from dead works_: by strengthning -them so, that they are no longer constrained to _obey sin in the -desires thereof_; but instead of _yielding their members unto_ it _as -instruments of unrighteousness_, they now _yield_ themselves entirely -_unto God, as those that are alive from the dead_. - -9. Those who are thus by faith _born of God_, have also _strong -consolation through hope_. This is the next thing which the -_circumcision of the heart_ implies; even the testimony of their own -spirit, with the Spirit which witnesses in their hearts, that they are -the children of God. Indeed it is the same Spirit who works in them -that clear and chearful confidence, that their heart is upright toward -God; that good assurance, that they now do, through his grace, the -things which are acceptable in his sight; that they are now in the path -which leadeth to life, and shall, by the mercy of God endure therein to -the end. It is he who giveth them a lively expectation of receiving all -good things at God’s hand; a joyous prospect of that _crown of glory, -which is reserved in heaven_ for them. By this anchor a Christian is -kept steady in the midst of the waves of this troublesome world, and -preserved from striking upon either of those fatal rocks, presumption -or despair. He is neither discouraged by the misconceived severity of -his Lord, nor does he _♦despise the riches of his goodness_. He neither -apprehends the difficulties of the race set before him to be greater -than he has strength to conquer, nor expects them to be so little as -to yield him the conquest, ’till he has put forth all his strength. -The experience he already has in the Christian warfare, as it assures -him, his _labour is not in vain_, if _whatever his hand findeth to do_, -he _doth it with his might_; so it forbids his entertaining so vain -a thought, as that he can otherwise gain any advantage, as that any -virtue can be shewn, any praise attained, by _faint hearts and feeble -hands_: or indeed by any but those who pursue the same course with -the great apostle of the Gentiles, _I_, says he, _so run, not as -uncertainly, so fight I, not as one that beateth the air. But I keep -under my body, and bring it into subjection; lest by any means when I -have preached to others, I myself should be a cast-away._ - -10. By the same discipline is every good soldier of _Christ_, to _inure -himself to endure hardship_. Confirmed and strengthened by this, he -will be able not only to renounce the _works of darkness_, but every -appetite too and every affection, which is not subject to the law of -God. For _every one_, saith St. _John, who hath this hope, purifieth -himself even as he is pure_. It is his daily care, by the grace of God -in _Christ_, and thro’ the blood of the covenant, to purge the inmost -recesses of his soul, from the lusts that before possest and defiled it; -from uncleanness, and envy, and malice, and wrath, from every passion -and temper, that is _after the flesh_, that either springs from, or -cherishes, his native corruption: as well knowing, that he whose very -_body is the temple of_ God, ought to admit into it nothing common or -unclean; and that _holiness becometh_ that _house for ever_, where the -Spirit of holiness vouchsafes to dwell. - -11. Yet lackest thou one thing, whosoever thou art, that to a deep -humility, and a stedfast faith, hast joined a lively hope, and thereby -in a good measure cleansed thy heart from its inbred pollution. If -thou wilt be perfect, add to all these charity; add love, and thou -hast the _circumcision of the heart. Love is the fulfilling of the law, -the end of the commandment._ Very excellent things are spoken of love; -it is the essence, the spirit, the life of all virtue. It is not only -the first and great command, but it is all the commandments in one. -Whatsoever things are just, whatsoever things are pure, whatsoever -things are amiable or honourable; if there be any virtue, if there be -any praise, they are all comprized in this one word, love. In this is -perfection and glory and happiness: the royal law of heaven and earth -is this, _Thou shalt love the_ Lord _thy_ God _with all thy heart, and -with all thy soul, and with all thy mind, and with all thy strength_. - -12. *Not that this forbids us to love any thing besides God: It implies, -that we _love our brother also_. Nor yet does it forbid us (as some -have strangely imagined) to take pleasure in any thing but God. To -suppose this, is to suppose the Fountain of holiness, is directly the -author of sin: since he has inseparably annexed pleasure to the use of -those creatures, which are necessary to sustain the life he has given -us. This therefore can never be the meaning of his command. What the -real sense of it is, both our blessed Lord and his apostles tell us too -frequently and too plainly to be misunderstood. They all with one mouth -bear witness, that the true meaning of those several declarations, -_The_ Lord _thy_ God _is one_ Lord. _Thou shalt have no other Gods but -me; Thou shalt love the_ Lord _thy_ God _with all thy strength; thou -shalt cleave unto him_; The _desire of thy soul_ shall be _to his name_: -is no other than this. The one perfect Good shall be your one ultimate -end. One thing shall ye desire for its own sake, the fruition of him -that is all in all. One happiness shall ye propose to your souls, -even an union with him that made them: the having _fellowship with the -Father and the Son_: the being _joined to the_ Lord _in one spirit_. -One design ye are to pursue to the end of time, the enjoyment of God in -time and in eternity. Desire other things, so far as they tend to this. -Love the creature――as it leads to the Creator. But in every step you -take, be this the glorious point that terminates your view. Let every -affection, and thought, and word, and work, be subordinate to this. -Whatever ye desire or fear, whatever ye seek or shun, whatever ye think, -speak, or do, be it in order to your happiness in God, the sole end as -well as source of your being. - -13. *Have no end, no ultimate end but God. Thus our Lord, _One thing is -needful_. And if thine eye be singly fixt on this one thing, _thy whole -body shall be full of light_. Thus St. _Paul, This one thing I do; I -press toward the mark, for the prize of the high calling in_ Christ -Jesus. Thus St. _James, Cleanse your hands, ye sinners, and purify your -hearts, ye double-minded_. Thus St. _John, Love not the world, neither -the things that are in the world. For all that is in the world, the -lust of the flesh, the lust of the eye, and the pride of life, is not -of the Father, but is of the world._ The seeking happiness in what -gratifies either the desire of the flesh, by agreeably striking upon -the outward senses, the desire of the eye, of the imagination, by -its novelty, greatness, or beauty; or the pride of life, whether by -pomp, grandeur, power, or the usual consequence of them, applause -and admiration: _Is not of the Father_, cometh not from, neither -is approved by the Father of spirits; _but of the world_; it is the -distinguishing mark of those, who will not have him to reign over them. - - -II. 1. Thus have I particularly inquired, what that _circumcision of -heart_ is, which will obtain the praise of God. I am, in the second -place, to mention some reflections, that naturally arise from such -an inquiry, as a plain rule whereby every man may judge of himself, -whether he be of the world or of God. - -And, first, it is clear, from what has been said, that no man has a -title to the praise of God, unless his heart is circumcised by humility, -unless he is little, and base, and vile in his own eyes: unless he is -deeply convinced of that inbred “corruption of his nature, whereby he -is very far gone from original righteousness,” being prone to all evil, -averse to all good, corrupt and abominable; having a _carnal mind_, -which _is enmity against God, and is not subject to the law of God; -nor indeed can be_: unless he continually feels in his inmost soul, -that without the Spirit of God resting upon him, he can neither think, -nor desire, nor speak, nor act, any thing good or well-pleasing in his -sight. - -No man, I say, has a title to the praise of God, till he feels his want -of God: nor indeed, till he seeketh that _honour, which cometh of God -only_: and neither desires nor pursues that which cometh of man, unless -so far only as it tends to this. - -2. Another truth which naturally follows from what has been said, is, -that none shall obtain the honour that cometh of God, unless his heart -be circumcised by faith; even a _faith of the operation of God_: unless -refusing to be any longer led by his senses, appetites, or passions, -or even by that blind leader of the blind, so idolized by the world, -natural reason, he lives and _walks by faith_, directs every step, as -_seeing him that is invisible, looks not at the things that are seen, -which are temporal, but at the things that are not seen, which are -eternal_; and governs all his desires, designs and thoughts, all his -actions and conversations, as one who is entered in within the veil, -where _Jesus_ sits at the right-hand of God. - -3. *It were to be wished, that they were better acquainted with this -faith, who employ much of their time and pains, in laying another -foundation; in grounding religion, on “the eternal _fitness_ of -things,” on “the intrinsic _excellence_ of virtue,” and the _beauty_ of -actions flowing from it: on the _reasons_, as they term them, of good -and evil, and the _relations_ of beings to each other. Either these -accounts of the grounds of Christian duty, coincide with the scriptural, -or not. If they do, why are well-meaning men perplext, and drawn from -the weightier matters of the law, by a cloud of terms, whereby the -easiest truths are explained into obscurity. If they are not, then -it behoves them to consider, who is the author of this new doctrine: -whether he is likely to be _an angel from heaven_, who _preacheth -another gospel_ than that of _Christ Jesus_: though, if he were, God, -not we, hath pronounced his sentence, _Let him be accursed_. - -4. Our gospel, as it knows no other foundation of good works than -faith, or of faith than _Christ_, so it clearly informs us, we are not -his disciples, while we either deny him to be the author, or his Spirit -to be the inspirer and perfecter both of our faith and works. _If any -man have not the Spirit of_ Christ, _he is none of his_. He alone can -quicken those who are dead unto God, can breathe into them the breath -of Christian life, and so prevent, accompany, and follow them with -his grace, as to bring their good desires to good effect. And _as many -as are thus led, by the Spirit of_ God, _they are the sons of_ God. -This is God’s short and plain account of true religion and virtue; and -_other foundation can no man lay_. - -5. *From what has been said we may, thirdly, learn, That none is truly -_led by the Spirit_, unless that _Spirit bear witness with his spirit, -that he is a child of_ God: unless he sees the prize and the crown -before him, and _rejoices in hope of the glory of_ God: so greatly have -they erred, who have taught that in serving God, we ought not to have -a view to our own happiness. Nay, but we are often and expresly taught -of God, to have respect _unto the recompence of reward_; to balance -the toil with the _joy set before us_, these _light afflictions_ with -that _exceeding weight of glory_. Yea, we are _aliens to the covenant -of promise_, we are _without_ God _in the world_, until God _of his -abundant mercy, hath begotten us again, unto a living hope, of the -inheritance incorruptible, undefiled, and that fadeth not away_. - -6. But if these things are so, ’tis high time for those persons to -deal faithfully with their own souls, who are so far from finding in -themselves this joyful assurance, that they fulfil the terms and shall -obtain the promises of that covenant, as to quarrel with the covenant -itself, and blaspheme the terms of it: to complain, “They are too -severe, and that no man ever did, or shall live up to them!” What is -this, but to reproach God, as if he were an hard master, requiring of -his servants more than he enables them to perform; as if he had mocked -the helpless works of his hands, by binding them to impossibilities; by -commanding them to overcome, where neither their own strength, nor his -grace was sufficient for them? - -7. *These blasphemers might almost persuade those, to imagine -themselves guiltless, who in the contrary extreme, hope to fulfil the -commands of God, without taking any pains at all. Vain hope! that a -child of _Adam_ should ever expect, to see the kingdom of _Christ_ -and of God, without striving, without _agonizing_ first, _to enter -in at the strait gate_! That one who was _conceived and born in sin_, -and whose _inward parts are very wickedness_, should once entertain a -thought, of being _purified as his_ Lord _is pure_, unless he _tread -in his steps_, and _take up his cross daily_; unless he _cut off his -right-hand_, and _pluck out the right-eye and cast it from_ him; that -he should ever dream of shaking off his old opinions, passions, tempers, -of being _sanctified throughout in spirit, soul, and body_, without a -constant and continued course of general self-denial! - -8. What less than this can we possibly infer from the above cited -words of St. _Paul_? Who “living in _infirmities, in reproaches, in -necessities, in persecutions, in distresses_ for _Christ_’s sake, who -being full of _signs and wonders and mighty deeds_, who having been -_caught up into the third heaven_;” yet reckoned (as a late author -strongly expresses it) that all his virtues would be unsecure, and even -his salvation in danger, without this constant self-denial. _So run -I_, says he, _not as uncertainly, so fight I, not as one that beateth -the air_. By which he plainly teaches us, That he who does not thus -run, who does not thus deny himself daily, does _run uncertainly_, and -fighteth to as little purpose as he that _beateth the air_. - -9. To as little purpose does he talk of _fighting the fight of faith_, -as vainly hope to attain the crown of incorruption (as we may, lastly, -infer from the preceding observations) whose heart is not circumcised -by love. Love cutting off both the lust of the flesh, the lust of the -eye, and the pride of life, engaging the whole man, body, soul and -spirit, in the ardent pursuit of that one object, is so essential to a -child of God, that “without it, whosoever liveth is counted dead before -him.” _Though I speak with the tongue of men and angels, and have not -love, I am as sounding brass, or a tinkling cymbal. Though I have the -gift of prophecy, and understand all mysteries and all knowledge, and -though I have all faith so as to remove mountains, and have not love, -I am nothing. Nay, though I give all my goods to feed the poor, and my -body to be burned, and have not love, it profiteth me nothing._ - -10. Here then is the sum of the perfect law, this is the true -_circumcision of the heart_. Let the spirit return to God that gave it, -with the whole train of its affections. _Unto the place from whence all -the rivers came, thither_ let them flow again. Other sacrifices from us -he would not; but the living sacrifice of the heart he hath chosen. Let -it be continually offered up to God through _Christ_, in flames of holy -love. And let no creature be suffered to share with him: for he is a -jealous God. His throne will he not divide with another: he will reign -without a rival. Be no design, no desire admitted there, but what has -him for its ultimate object. This is the way wherein those children of -God once walked, who being dead, still speak to us, “Desire not to live -but to praise his name; let all your thoughts, words and works, tend -to his glory. Set your heart firm on him, and on other things, only as -they are in and from him.” “Let your soul be filled with so entire a -love of him, that you may love nothing but for his sake.” “Have a pure -intention of heart, a stedfast regard to his glory in all your actions.” -“Fix your eye upon the blessed hope of your calling, and make all the -things of the world minister unto it.” For then, and not till then, is -that _mind in us which was also in_ Christ Jesus, when in every motion -of our heart, in every word of our tongue, in every work of our hands, -we “pursue nothing but in relation to him, and in subordination to his -pleasure:” when we too, neither think, nor speak, nor act, to fulfil -our own _will, but the will of him that sent_ us: when whether we _eat -or drink, or whatever we do, we do all to the glory of_ God. - - - - - SERMON XVIII. - - THE MARKS OF THE NEW BIRTH. - JOHN iii. 8. - - - _So is every one that is born of the Spirit._ - -1. HOW is every one that is _born of the Spirit_? That is _born again_? -_Born of_ God? What is meant by the being _born again_? The being _born -of_ God? Or, being _born of the Spirit_? What is implied in, The being -a _son_ or a _child of_ God? Or, having the _Spirit of adoption_? That -these privileges, by the free mercy of God, are ordinarily annexed to -baptism, (which is thence termed by our Lord in the preceding verse, -the being _born of water and of the Spirit_) we know: but we would know -what these privileges are? What is _The New Birth_? - -2. Perhaps it is not needful to give a definition of this, seeing the -scripture gives none. But as the question is of the deepest concern, -to every child of man, (since _except a man be born again, born of the -Spirit_, he _cannot see the kingdom of_ God) I propose to lay down the -marks of it in the plainest manner, just as I find them laid down in -scripture. - - -I. 1. The first of these (and the foundation of all the rest) is faith. -So St. _Paul, [3]Ye are all the children of_ God _by faith in_ Christ -Jesus. So St. _John, [4]To them gave he power_ (♦ἐξουσίαν· right or -privilege, it might rather be translated) _to become the sons of_ God, -_even to them that believe on his name: which were born_, when they -believed, (_not of blood, nor of the will of the flesh_, not by natural -generation, _nor of the will of man_, like those children adopted by -men, in whom no inward change is thereby wrought,) _but of_ God. And -again in his general epistle [5]_Whosoever believeth that_ Jesus _is -the_ Christ, _is born of_ God. - -2. But it is not a barely notional or speculative faith, that is here -spoken of by the apostles. It is not a bare assent to this proposition, -“_Jesus_ is the _Christ_;” nor indeed to all the propositions contained -in our creed, or in the Old and New Testament. It is not merely “an -assent, to any, or all these credible things, as credible.” To say this, -were to say (which who could hear?) that the devils were born of God. -For they have this faith. They trembling believe, both that _Jesus_ is -the _Christ_, and that all scripture having been given by inspiration -of God, is true as God is true. It is not only “an assent to divine -truth, upon the testimony of God,” or “upon the evidence of miracles.” -For they also heard the words of his mouth, and knew him to be a -faithful and true witness. They could not but receive the testimony -he gave, both of himself, and of the Father which sent him. They saw -likewise the mighty works which he did, and thence believed that he -_came forth from_ God. Yet notwithstanding this faith, they are still -_reserved in chains of darkness, unto the judgment of the great day_. - -3. For all this is no more than a dead faith. The true, living, -Christian faith, which whosoever hath, is _born of_ God, is not only an -assent, an act of the understanding, but a disposition which God hath -wrought in his heart; “a sure trust and confidence in God, that through -the merits of _Christ_, his sins are forgiven, and he reconciled to -the favour of God.” This implies, that a man first _renounce himself_; -that in order to be _found in_ Christ, to be accepted through him, he -totally reject all _confidence in the flesh_; that _having nothing to -pay_, having no trust in his own works or righteousness of any kind, -he come to God, as a lost, miserable, self-destroyed, self-condemned, -undone, helpless sinner; as one whose _mouth_ is utterly _stopped_, -and who is altogether _guilty before_ God. Such a sense of sin commonly -called _despair_, (by those who speak evil of the things they know not) -together with a full conviction, such as no words can express, that -of _Christ_ only cometh our salvation, and an earnest desire of that -salvation, must precede a living faith: a trust in him, who “for us -paid ransom by his death, and fulfilled the law in his life.” This -faith then, whereby we are born of God, is “not only a belief of all -the articles of our faith, but also a true confidence of the mercy of -God, through our _Lord Jesus Christ_.” - -4. An immediate and constant fruit of this faith, whereby we are born -of God, a fruit which can in no wise be separated from it, no not for -an hour, is power over sin: power over outward sin, of every kind; over -every evil word and work; for wheresoever the blood of _Christ_ is thus -applied, it _purgeth the conscience from dead works_: and over inward -sin; for it _purifieth the heart_ from every unholy desire and temper. -This fruit of faith, St. _Paul_ has largely described, in the sixth -chapter of his epistle to the _Romans. [6]How shall we_ (saith he) -_who_ by faith _are dead to sin, live any longer therein? Our old man -is crucified with_ Christ, _that the body of sin might be destroyed, -that henceforth we should not serve sin.――Likewise reckon ye yourselves -to be dead unto sin, but alive unto_ God, _through_ Jesus Christ _our_ -Lord.――_Let not sin therefore reign_, even _in your mortal body, but -yield yourselves unto_ God, _as those that are alive from the dead. For -sin shall not have dominion over you._――God _be thanked, that ye were -the servants of sin――but being made free_――the plain meaning is, God be -thanked, that though ye were in time past the servants of sin, yet now -_being free from sin, ye are become the servants of righteousness_. - -5. The same invaluable privilege of the sons of God, is as strongly -asserted by St. _John_; particularly, with regard to the former branch -of it, namely, power over outward sin. After he had been crying out, -as one astonished at the depth of the riches of the goodness of God, -[7]_Behold what manner of love the Father hath bestowed upon us, that -we should be called the sons of_ God! _Beloved, now are we the sons of_ -God; _and it doth not yet appear what we shall be; but we know, that -when he shall appear we shall be like him; for we shall see him as he -is_: he soon adds, _Whosoever is born of God, doth not commit sin, for -his seed remaineth in him, and he cannot sin, because he is born of -God_. But some men will say, “True; whosoever is born of God, doth not -commit sin _habitually_.” _Habitually!_ Whence is that? I read it not. -It is not written in the book. God plainly saith, _He doth not commit -sin_. And thou addest, _habitually_! Who art thou that _mendest_ the -oracles of God? That _addest to the words of this book_? Beware I -beseech thee, lest God _add to thee, all the plagues that are written -therein_! Especially when the comment thou addest is such, as quite -swallows up the text: so that by this ♦μεθοδεία πλάνης, this artful -method of deceiving, the precious promise is utterly lost: by this -κυβεία ανθρώπων, this tricking and shuffling of men, the word of God -is made of none effect. O beware thou that thus takest from the words -of this book, that taking away the whole meaning and spirit from them, -leavest only what may indeed be termed a dead letter, lest God take -away thy part out of the book of life! - -6. Suffer we the apostle to interpret his own words, by the whole tenor -of his discourse. In the fifth verse of this chapter he had said, _Ye -know that he_ (Christ) _was manifested, to take away our sins; and in -him is no sin_. What is the inference he draws from this? [8]_Whosoever -abideth in him sinneth not: whosoever sinneth hath not seen him, -neither known him._ To his inforcement of this important doctrine, he -promises an highly necessary caution: [9]_Little children, let no man -deceive you_, (for many will endeavour so to do; to persuade you that -you may be unrighteous, that you may commit sin, and yet be children of -God.) _He that doth righteousness is righteous, even as he is righteous. -He that committeth sin is of the devil; for the devil sinneth from the -beginning._ Then follows, _Whosoever is born of_ God, _doth not commit -sin; for his seed remaineth in him, and he cannot sin, because he -is born of_ God. _In this_, adds the apostle, _the children of_ God -_are manifest, and the children of the devil_. By this plain mark (the -committing or not committing sin) are they distinguished from each -other. To the same effect are those words in his fifth chapter, [10]_We -know that whosoever is born of_ God, _sinneth not; but he that is -begotten of_ God _keepeth himself, and that wicked one toucheth him -not_. - -7. Another fruit of this living faith is peace. For [11]_being -justified by faith_, having all our sins blotted out, _we have peace -with_ God, _through our_ Lord Jesus Christ. This indeed our Lord -himself, the night before his death, solemnly bequeathed to all his -followers. [12]_Peace_, saith he, _I leave with you_; (you who _believe -in_ God, and _believe also in me_) _my peace I give unto you. Not as -the world giveth, give I unto you. Let not your heart be troubled, -neither let it be afraid._ And again, [13]_These things have I spoken -unto you, that in me ye might have peace_. This is that _peace of_ God, -_which passeth all understanding_, that serenity of soul, which it hath -not entered into the heart of a natural man to conceive, and which it -is not possible for even the spiritual man to utter. And it is a peace -which all the powers of earth and hell are unable to take from him. -Waves and storms beat upon it, but they shake it not; for it is founded -upon a rock. It keepeth the hearts and minds of the children of God, -at all times and in all places. Whether they are in ease or in pain, -in sickness or health, in abundance or want, they are happy in God. In -every state they have learned to be content, yea, to give thanks unto -God through _Christ Jesus_: being well assured, that “Whatsoever is, -is best;” because it is his will, concerning them. So that in all the -vicissitudes of life, their _heart standeth fast, believing in the_ -Lord. - - -II. 1. A second scriptural mark of those who are born of God is hope. -Thus St. _Peter_, speaking to all the children of God, who were then -_scattered abroad_, saith, [14]_Blessed be the_ God _and father of our_ -Lord Jesus Christ, _who according to his abundant mercy, hath begotten -us again unto a lively hope_. Ἐλπίδα ζῶσαν, A _lively_ or _living_ hope, -saith the apostle: because there is also a _dead_ hope (as well as a -dead faith) a hope which is not from God, but from the enemy of God and -man; as evidently appears by its fruits; for, as it is the offspring of -pride, so it is the parent of every evil word and work, whereas every -man that hath in him this living hope, is _holy as he that calleth him -is holy_: every man that can truly say to his ♦brethren in _Christ, -Beloved, now are we the sons of_ God, _and we shall see him as he is, -purifieth himself, even as he is pure_. - -2. This hope implies, 1. The testimony of our own spirit or conscience, -that we walk _in simplicity and godly sincerity_; secondly, the -testimony of the Spirit of God, _bearing witness with_, or to, _our -spirit, that we are the children of_ God, _and if children, then heirs, -heirs of_ God and _joint-heirs with_ Christ. - -3. Let us well observe, what is here taught us by God himself, touching -the glorious privilege of his children. Who is it, that is here said -to _bear witness_? Not our Spirit only, but another; even the Spirit -of God: he it is who _beareth witness with our spirit_. What is it, he -beareth witness of? _That we are the children of_ God; _and if children, -then heirs; heirs of_ God, _and joint-heirs with_ Christ:――――_if so be -that we suffer with him_ (if we deny ourselves, if we take up our cross -daily, if we chearfully indure persecution or reproach for his sake) -_that we may also be glorified together_, And in whom doth the Spirit -of God bear this witness? In all who are the children of God. By this -very argument does the apostle prove in the preceding verses that they -are so: [15]_As many_, saith he, _as are led by the Spirit of_ God, -_they are the sons of_ God. _For ye have not received the Spirit of -bondage again, to fear; but ye have received the Spirit of adoption, -whereby we cry, Abba, Father!_ It follows, _The Spirit itself beareth -witness with our spirit, that we are the children of_ God. - -4. The variation of the phrase in the 15th verse, is worthy our -observation. Ye _have received the Spirit of adoption, whereby_ we _cry, -Abba, Father_! _Ye_, as many as are the sons of God, have in virtue -of your sonship, received that self-same Spirit of adoption, whereby -_we_ cry, Abba, Father. _We_, the apostles, prophets, teachers, (for -so the word may not improperly be understood) we through whom you have -believed, the _ministers of_ Christ, _and stewards of the mysteries of_ -God. As _we_ and _you_ have one Lord, so we have one spirit: as we have -one faith, so we have one hope also. We and you are sealed with one -_Spirit of promise_, the earnest of _yours_ and of _our_ inheritance: -the same Spirit, bearing witness with yours and with our spirit, _that -we are the children of_ God. - -5. And thus is the scripture fulfilled, _Blessed are they that mourn, -for they shall be comforted_. For ’tis easy to believe, that though -sorrow may precede this witness of God’s Spirit with our spirit, -(indeed _must_, in some degree, while we groan under fear, and a sense -of the wrath of God abiding on us) yet as soon as any man feeleth it -in himself, his _sorrow is turned into joy_. Whatsoever his pain may -have been before, yet as soon as that _hour is come, he remembereth the -anguish no more, for joy_ that he is born of God. It may be, many of -_you_ have now sorrow, because you are _aliens from the common-wealth -of_ Israel; because you are conscious to yourselves that you have not -this Spirit, that you are _without hope and without_ God _in the world_. -But when the Comforter is come, [16]_then your heart shall rejoice; yea, -your joy shall be full_, and _that joy no man taketh from you_. [17]_We -joy in_ God, will ye say, _through our_ Lord Jesus Christ, _by whom -we have now received the atonement: by whom we have access into this -grace_, this state of grace, of favour, of reconciliation with God, -_wherein we stand, and rejoice in hope of the glory of_ God. Ye, saith -St. _Peter_, whom [18]God _hath begotten again unto a lively hope, are -kept by the power of_ God _unto salvation――wherein ye greatly rejoice, -though now for a season, if need be, ye are in heaviness through -manifold temptations: that the trial of your faith――may be found unto -praise, and honour, and glory, at the appearing of_ Jesus Christ――_In -whom, though now ye see him not, ye rejoice with joy unspeakable -and full of glory_. Unspeakable indeed! It is not for the tongue -of man to describe this joy in the Holy Ghost. It is _hidden manna, -which no man knoweth, save he that receiveth it_. But this we know, -it not only remains, but overflows in the depth of affliction. -_Are the consolations of_ God _small_ with his children, when all -earthly comforts fail? Not so. But when sufferings most abound, the -consolations of his Spirit do much more abound: insomuch that the sons -of God _laugh at destruction when it cometh_; at want, pain, hell, and -the grave; as knowing him who _hath the keys of death and hell_, and -will shortly _cast them into the bottomless pit_: As hearing even now -the _great voice out of heaven, saying_, [19]_Behold the tabernacle of_ -God _is with men, and he will dwell with them, and they shall be his -people, and_ God _himself shall be with them, and be their_ God. _And_ -God _shall wipe away all tears from their eyes, and there shall be no -more death, neither sorrow, nor crying: neither shall there be any more -pain; for the former things are past away_. - - -III. 1. A third scriptural mark of those who are born of God, and the -greatest of all, is love: even [20]_the love of_ God _shed abroad in -their hearts, by the Holy Ghost which is given unto them_. [21]_Because -they are sons_, God _hath sent forth the Spirit of his Son into their -hearts, crying Abba, Father_! by this Spirit, continually looking up to -God, as their reconciled and loving Father, they cry to him for their -daily bread, for all things needful whether for their souls or bodies. -They continually pour out their hearts before him, knowing [22]_they -have the petitions which they ask of him_. Their delight is in him. He -is the joy of their heart; their _shield_, and their _exceeding great -reward_. The desire of their soul is toward Him: it is their _meat and -drink to do his will_: And they are [23]_satisfied as with marrow and -fatness, while their mouth praiseth him with joyful lips_. - -2. And, in this sense also, [24]_every one who loveth him that begat, -loveth him that is begotten of him_. His spirit rejoiceth in God his -Saviour. He _loveth the_ Lord Jesus Christ _in sincerity_: he is so -_joined unto the_ Lord, as to be _one spirit_. His soul hangeth upon -him, and chuseth him as altogether lovely, _the chiefest among ten -thousand_. He knoweth, he feeleth what that means, [25]_My beloved is -mine, and I am his_, [26]_Thou art fairer than the children of men; -full of grace are thy lips, because_ God _hath anointed thee for ever_! - -3. The necessary fruit of this love of God, is the love of our -neighbour, of every soul which God hath made; not excepting our enemies, -not excepting those who are now _despitefully using and ♦persecuting -us_: a love, whereby we love every man _as ourselves_, as we love our -own souls. Nay, our Lord has expressed it still more strongly, teaching -us to _love one another even as he hath loved us_. Accordingly the -commandment written in the hearts of all those that love God, is no -other than this, _As I have loved you, so love ye one another_. Now -[27]_herein perceive we the love of_ God, _in that he laid down his -life for us. We ought_ then, as the apostle justly infers, _to lay -down our lives for our brethren_. If we feel ourselves ready to do -this, then do we truly love our neighbour. Then [28]_we know that we -have passed from death unto life, because we_ thus _love our brethren_. -[29]_Hereby know we_ that we are born of God, that we _dwell in him, -and he in us, because he hath given us of his_ loving _Spirit_. For -[30]_love is of_ God, _and every one that_ thus _loveth, is born of_ -God _and knoweth_ God. - -5. But some may possibly ask, Does not the apostle say, [31]_This is -the love of_ God, _that we keep his commandments_? Yea; and this is -the love of our neighbour also, in the same sense as it is the love -of God. But what would you infer from hence? That the keeping the -outward commandments is all that is implied in loving God with all -your heart, with all your mind, and soul, and strength, and in loving -your neighbour as yourself? That the love of God is not an affection -of the soul, but merely an _outward service_? And that the love of -our neighbour is not a disposition of heart, but barely a course of -_outward works_! To mention so wild an interpretation of the apostle’s -words, is sufficiently to confute it. The plain indisputable meaning of -that text is, _This is the_ sign or proof of the _love of_ God, of our -keeping the first and great commandment, to keep all the rest of his -commandments. For true love, if it be once shed abroad in our heart, -will constrain us so to do: since whosoever loves God with all his -heart, cannot but serve him with all his strength. - -5. A second fruit then of the love of God, (so far as it can be -distinguished from it) is universal obedience to him we love, and -conformity to his will: obedience to all the commands of God, internal -and external: obedience of the heart and of the life, in every -temper, and in all manner of conversation. And one of the tempers most -obviously implied herein is, the being _zealous of good works_; the -hungring and thirsting to do good, in every possible kind, unto all -men; the rejoicing to _spend and be spent for them_, for every child -of man, not looking for any recompence in this world, but only in the -resurrection of the just. - - -IV. 1. Thus have I plainly laid down those marks of the new-birth, -which I find laid down in scripture. Thus doth God himself answer that -weighty question, What it is to be born of God? Such, if the appeal be -made to the oracles of God, is _every one that is born of the Spirit_. -This it is, in the judgment of the Spirit of God, to be a son or a -child of God. It is, so to believe in God thro’ _Christ_, as _not to -commit sin_, and to enjoy at all times and in all places, that _peace -of_ God _which passeth all understanding_. It is, so to _hope_ in God -♦through the Son of his love, as to have not only the _testimony of a -good conscience_, but also the Spirit of God _bearing witness with your -spirits, that ye are the children of_ God; whence cannot but spring, -the _rejoicing in him through whom ye have received the atonement_. -It is so to _love_ God, who hath thus loved you, as you never did love -any creature: so that ye are constrained to love all men as yourselves; -with a love not only ever burning in your hearts, but flaming out in -all your actions and conversations, and making your whole life one -_labour of love_, one continued obedience to those commands, _Be ye -merciful, as_ God _is merciful; Be ye holy, as I the_ Lord _am holy; -Be ye perfect, as your Father which is in heaven is perfect_. - -2. Who then are ye that are thus born of God? Ye _know the things which -are given to you of_ God. Ye well know, that ye are the children of -God, and _can assure your hearts before him_. And every one of you who -has observed these words, cannot but feel and know of a truth, whether -at this hour, (answer to God and not to man!) you are thus a child -of God or no? The question is not, what you was made in baptism: (do -not evade:) but, what you are now? Is the Spirit of adoption now in -your heart? To your own heart let the appeal ♦be made. I ask not, -whether you _was_ born of water and of the Spirit. *But _are_ you -_now_ the temple of the Holy Ghost which dwelleth in you? I allow -you _was circumcised with the circumcision of_ Christ, (as St. _Paul_ -emphatically terms baptism) but does the Spirit of _Christ_ and of -glory _now_ rest upon you? Else _your circumcision is become -uncircumcision_. - -3. Say not then in your heart, I _was once_ baptized, therefore I _am -now_ a child of God? Alas, that consequence will by no means hold. How -many are the baptized gluttons and drunkards, the baptized liars and -common swearers, the baptized railers and evil-speakers, the baptized -whoremongers, thieves, extortioners? What think you? Are these now the -children of God? Verily I say unto you, whosoever you are, unto whom -any one of the preceding characters belong, _ye are of your father the -devil, and the works of your father ye do_. Unto you I call in the name -of him whom you crucify afresh, and in his words to your circumcised -predecessors, _Ye serpents, ye generation of vipers, how can ye escape -the damnation of hell_? - -4. How indeed, except ye be born again! For ye are now dead in -trespasses and sins. To say then, that ye cannot be born again, -that there is no new-birth but in baptism, is to seal you all under -damnation, to consign you to hell, without help, without hope. And -perhaps some may think this just and right. In their zeal for the Lord -of Hosts, they may say, “Yea, cut off the sinners, the _Amalekites_! -Let these _Gibeonites_ be utterly destroyed! They deserve no less.”――No; -nor I: nor you.――Mine and your desert, as well as theirs, is hell. -And it is mere mercy, free undeserved mercy, that _we_ are not now in -unquenchable fire. You will say, “But we are washed, we were born again -of water and of the Spirit.” So _were_ they. This therefore hinders not -at all, but that ye may _now_ be even as they. Know ye not, that _what -is highly esteemed of men is an abomination in the sight of_ God? Come -forth, ye “saints of the world,” ye that are honoured of men, and see -who will cast the first stone at them, at these wretches, not fit to -live upon the earth, these common harlots, adulterers, murderers. Only -learn ye first what that meaneth, [32]_He that hateth his brother is -a murderer_.――[33]_He that looketh on a woman to lust after her, hath -committed adultery with her already in his heart._――[34]_Ye adulterers -and adulteresses, know ye not, that the friendship of the world, is -enmity with_ God? - -5. _Verily, verily, I say unto you, ye_ also _must be born again. -Except_ ye also _be born again, ye cannot see the kingdom of_ God. Lean -no more on the staff of that broken reed, that ye _were_ born again -in baptism. Who denies that ye were then made “children of God, and -heirs of the kingdom of heaven?” But notwithstanding this, ye are now -children of the devil. Therefore ye must be born again. And let not -_Satan_ put it into your heart, to cavil at a word, when the thing is -clear. Ye have heard, what are the marks of the children of God: all -ye who have them not on your souls, baptized or unbaptized, must needs -receive them, or without doubt ye will perish everlastingly. And if ye -have been baptized, your only hope is this, that those who were made -the children of God by baptism, but are now the children of the devil, -may yet again receive _power, to become the sons of_ God: that they may -receive again what they have lost, even the _Spirit of adoption, crying -in their hearts, Abba, Father_! - -6. Amen, Lord Jesus! May every one who prepareth his heart yet again -to seek thy face, receive again that Spirit of adoption, and cry out, -Abba, Father! Let him now again have power, so to believe in thy name, -as to become a child of God; as to know and feel he hath _redemption -in thy blood even the forgiveness of sins_, and that he _cannot commit -sin, because he is born of_ God. Let him be now _begotten again unto a -living hope_, so as to _purify himself, as thou art pure_! And _because -he is a son_, let the Spirit of love and of glory rest upon him, -cleansing him _from all filthiness of flesh and spirit_, and teaching -him _to perfect holiness in the fear of_ God! - - - - - SERMON XIX. - - THE GREAT PRIVILEGE OF THOSE THAT ARE BORN OF GOD. - 1 JOHN iii. 9. - - - _Whosoever is born of God, doth not commit sin._ - -1. IT has been frequently supposed, that the being born of God was all -one with the being justified; that the new birth and justification were -only different expressions, denoting the same thing: it being certain -on the one hand, that whoever is justified, is also born of God; and -on the other, that whoever is born of God, is also justified: yea, that -both these gifts of God are given to every believer in one and the same -moment. In one point of time his sins are blotted out, and he is born -again of God. - -2. But though it be allowed, that justification and the new birth -are in point of time inseparable from each other, yet are they easily -distinguished, as being not the same, but things of a widely different -nature. Justification implies only a relative, the new birth a real -change. God in justifying us, does something _for_ us: in begetting -us again, he does the work _in_ us. The former changes our outward -relation to God, so that of enemies we become children. By the latter, -our inmost souls are changed, so that of sinners we become saints. The -one restores us to the favour, the other to the image of God. The one -is, the taking away the guilt, the other, the taking away the power of -sin. So that although they are joined together in point of time, yet -are they of wholly distinct natures. - -3. The not discerning this, the not observing the wide difference -there is, between being justified and being born again, has occasioned -exceeding great confusion of thought, in many who have treated on this -subject: particularly when they have attempted to explain this great -privilege of the children of God; to shew how _whosoever is born of_ -God, _doth not commit sin_. - -4. In order to apprehend this clearly, it may be necessary, first, to -consider what is the proper meaning of that expression, _Whosoever is -born of_ God; and, secondly, to enquire, in what sense he _doth not -commit sin_. - - -I. 1. First, we are to consider, what is the proper meaning of that -expression, _Whosoever is born of_ God. And in general, from all the -passages of holy writ, wherein this expression the being _born of_ God, -occurs, we may learn that it implies not barely the being baptized, or -any outward change whatever; but a vast inward change, a change wrought -in the soul, by the operation of the Holy Ghost: a change in the whole -manner of our existence; for from the moment we are _born of_ God, we -live in quite another manner than we did before; we are, as it were, in -another world. - -2. The ground and reason of the expression, is easy to be understood. -When we undergo this great change, we may with much propriety be said -_to be born again_, because there is so near a resemblance between the -circumstances of the natural and of the spiritual birth: so that to -consider the circumstances of the natural birth, is the most easy way -to understand the spiritual. - -3. The child which is not yet born, subsists indeed by the air, as does -every thing which has life; but _feels_ it not, nor any thing else, -unless in a very dull and imperfect manner. It _hears_ little, if at -all, the organs of hearing being as yet closed up. It _sees_ nothing, -having its eyes fast shut, and being surrounded with utter darkness. -There are, it may be, some faint beginnings of life, when the time of -its birth draws nigh; and some motion consequent thereon, whereby it is -distinguished from a mere mass of matter. But it has no _senses_; all -these avenues of the soul are hitherto quite shut up. Of consequence, -it has scarce any intercourse with this visible world; nor any -knowledge, conception or idea, of the things that occur therein. - -4. The reason why he that is not yet born, is wholly a stranger to -the visible world, is, not because it is afar off. It is very nigh. -It surrounds him on every side. But partly, because he has not those -senses, they are not yet opened in his soul, whereby alone it is -possible to hold commerce with the material world; and partly because -so thick a veil is cast between, through which he can discern nothing. - -5. But no sooner is the child born into the world, than he exists -in a quite different manner. He now _feels_ the air with which he is -surrounded, and which pours into him from every side, as fast as he -alternately breathes it back, to sustain the flame of life. And hence -springs a continual increase of strength, of motion and of sensation: -all the bodily senses being now awakened, and furnished with their -proper objects. - -*His eyes are now opened to perceive the light, which silently flowing -in upon them, discovers not only itself, but an infinite variety of -things, with which before he was wholly unacquainted. His ears are -unclosed, and sounds rush in, with endless diversity. Every sense is -employed upon such objects as are peculiarly suitable to it. And by -these inlets, the soul having an open intercourse with the visible -world, acquires more and more knowledge of sensible things, of all the -things which are under the sun. - -6. *So it is with him that is born of God. Before that great change -is wrought, although he subsists by him, in whom all that have life -_live and move and have their being_, yet he is not _sensible_ of God; -he does not _feel_, he has no inward consciousness of his presence. He -does not perceive that divine breath of life, without which he cannot -subsist a moment. Nor is he sensible of any of the things of God. They -make no impression upon his soul. God is continually calling to him -from on high, but he heareth not; his ears are shut; so that _the voice -of the charmer_ is lost to him, _charm he never so wisely_. He seeth -not the things of the Spirit of God, the eyes of his understanding -being closed, and utter darkness covering his whole soul, surrounding -him on every side. It is true, he may have some faint dawnings of -life, some small beginnings of spiritual motion; but as yet he has no -spiritual senses, capable of discerning spiritual objects. Consequently -he _discerneth not the things of the Spirit of_ God. _He cannot know -them; because they are spiritually discerned._ - -7. *Hence he has scarce any knowledge of the invisible world, as he -has scarce any intercourse with it. Not that it is afar off. No: he is -in the midst of it: it incompasses him round about. The _other world_, -as we usually term it, is not far from every one of us. It is above, -and beneath, and on every side. Only the natural man discerneth it -not; partly, because he has no spiritual senses, whereby alone we -can discern the things of God; partly, because so thick a veil is -interposed, as he knows not how to penetrate. - -8. *But when he is born of God, born of the Spirit, how is the manner -of his existence changed? His whole soul is now sensible of God, and he -can say by sure experience, _Thou art about my bed, and about my path_; -I feel thee _in all my ways_. Thou _besettest me behind and before, and -layest thy hand upon me_. The Spirit or breath of God is immediately -inspired, breathed into the new-born soul. And the same breath, which -comes from, returns to God: as it is continually received by faith, -so it is continually rendered back by love, by prayer, and praise, -and thanksgiving: love and praise and prayer being the breath of every -soul which is truly born of God. And by this new kind of spiritual -respiration, spiritual life is not only sustained, but increased day -by day; together with spiritual strength and motion and sensation. All -the senses of the soul being now awake, and capable of _discerning_ -spiritual _good and evil_. - -9. *_The eyes of his understanding_ are now _open_, and he _seeth him -that is invisible_. He sees what is _the exceeding greatness of his -power_, and of his love toward them that believe. He sees that God is -merciful to him a sinner; that he is reconciled through the Son of his -love. He clearly perceives both the pardoning love of God, and all his -_exceeding great and precious promises_. God _who commanded the light -to shine out of darkness, hath shined_, and doth shine, _in_ his _heart, -to enlighten him with the knowledge of the glory of_ God, _in the face -of_ Jesus Christ. All the darkness is now passed away, and he abides in -the light of God’s countenance. - -10. *His ears are now opened, and the voice of God no longer calls in -vain. He hears and obeys the heavenly calling: he _knows the voice of -his Shepherd_. All his spiritual senses being now awakened, he has a -clear intercourse with the invisible world. And hence he knows more and -more of the things which before _it could not enter into his heart to -conceive_. He now knows what the peace of God is: what is joy in the -Holy Ghost: what the love of God which is shed abroad in the hearts of -them that believe in him through _Christ Jesus_. Thus the veil being -removed, which before intercepted the light and voice, the knowledge -and love of God, he who is born of the Spirit, _dwelleth in love, -dwelleth in_ God, _and_ God _in him_. - - -II. 1. Having considered the meaning of that expression, _whosoever is -born of_ God, it remains in the second place to enquire, in what sense -he _doth not commit sin_. - -*Now one who is so born of God as hath been above described, who -continually receives into his soul the breath of life from God, the -gracious influence of his Spirit, and continually renders it back: -one who thus believes and loves; who by faith perceives the continual -actings of God upon his spirit; and by a kind of spiritual re-action, -returns the grace he receives in unceasing love, and praise, and prayer; -not only _doth not commit sin_, while _he_ thus _keepeth himself_; but -so long as this _seed remaineth in him_, he _cannot sin_, because he is -born of God. - -2. *By _sin_, I here understand, outward sin, according to the plain, -common acceptation of the word: an actual, voluntary _transgression -of the law_; of the revealed, written law of God, of any commandment -of God, acknowledged to be such, at the time that it is transgressed. -But _whosoever is born of God_, while he abideth in faith and love, -and in the spirit of prayer and thanksgiving, not only _doth not_, but -_cannot_ thus _commit sin_. So long as he thus believeth in God through -_Christ_, and loves him, and is pouring out his heart before him, he -cannot voluntarily transgress any command of God, either by speaking -or acting what he knows God hath forbidden. So long that _seed_ which -_remaineth in him_, that loving, praying thankful faith, compels him to -refrain from whatsoever he knows to be an abomination in the sight of -God. - -3. But here a difficulty will immediately occur; and one, that to many -has appeared insuperable, and induced them to deny the plain assertion -of the apostle, and give up the privilege of the children of God. - -It is plain in fact, that those whom we cannot deny to have been truly -_born of_ God (the Spirit of God having given us in his word, this -infallible testimony concerning them) nevertheless not only could, but -did commit sin, even gross, outward sin. They did transgress the plain, -known laws of God, speaking or acting what they knew he had forbidden. - -4. Thus _David_ was unquestionably born of God, or ever he was anointed -king over _Israel_. He knew in whom he had believed; he was strong in -faith, giving glory to God. [35]_The_ Lord, saith he, _is my shepherd; -therefore can I lack nothing. He shall feed me in green pastures, -and lead me forth beside the waters of comfort._ Yea, _though I walk -through the valley of the shadow of death, I will fear no evil; for -thou art with me_. He was filled with love; such as often constrained -him to cry, out, [36]_I will love thee_, O Lord, _my_ God: _the_ Lord -_is my stony rock, and my defence, the horn also of my salvation, and -my refuge_. He was a man of prayer, pouring out his soul before God, -in all circumstances of life; and abundant in praises and thanksgiving; -[37]_Thy praise_, saith he, _shall be ever in my mouth_. [38]_Thou art -my_ God, _and I will thank thee; thou art my_ God _and I will praise -thee_. And yet such a child of God could and did commit sin; yea, the -horrid sins of adultery and murder. - -5. And even after the Holy Ghost was more largely given, after -_life and immortality_ were _brought to light by the gospel_, we -want not instances of the same melancholy kind, which were also -doubtless written for our instruction. Thus he who (probably from his -[39]_selling_ all that he had, and _bringing the price_ for the relief -of his poor brethren) was _by the apostles_ themselves _sirnamed_ -Barnabas, that is, _the son of consolation_; who was so honoured at -_Antioch_, as to be selected with _Saul_ out of all _the disciples_, to -carry their [40]_relief unto the brethren in_ Judea: this _Barnabas_, -who at his return from _Judea_, was by the peculiar direction of the -Holy Ghost, solemnly [41]_separated from the_ other _prophets and -teachers, for the work whereunto God had called him_, even to accompany -the great apostle among the Gentiles, and to be his fellow-labourer -in every place; nevertheless was afterward so [42]_sharp_ in his -_contention_ with St. _Paul_ (because he _thought it not good to take -with them_ John, in his _visiting the brethren_, a second time, _who -had departed from them from_ Pamphylia, _and went not with them to -the work_) that he himself also departed from the work; that he _took_ -John, _and sailed unto_ Cyprus; forsaking him to whom he had been in so -immediate a manner joined by the Holy Ghost. - -6. An instance more astonishing than both these is given by St. _Paul_ -in his epistle to the _Galatians_. _When_ Peter, the zealous, the first -of the apostles; one of the three most highly favoured by his Lord; -_was come to_ Antioch, _I withstood him to the face, because he was -to be blamed. For before that certain came from_ James, _he did eat -with the Gentiles_, the Heathens converted to the Christian faith, -as having been peculiarly taught of God, that [43]he _should not call -any man common or unclean_. But [44]_when they were come, he separated -himself, fearing them which were of the circumcision. And the other -Jews dissembled likewise with him; insomuch that_ Barnabas _also was -carried away with their dissimulation. But when I saw that they walked -not uprightly according to the truth of the gospel, I said unto_ Peter -_before them all, If thou being a Jew, livest after the manner of the -Gentiles_, not regarding the ceremonial law of _Moses, why compellest -thou the Gentiles to live as do the Jews_? Here is also plain, -undeniable sin, committed by one who was undoubtedly _born of God_. But -how can this be reconciled with the assertion of St. _John_, if taken -in the obvious literal meaning, that _whosoever is born of God, doth -not commit sin_? - -7. I answer, what has been long observed is this: so long as _he that -is born of God keepeth himself_ (which he is able to do by the grace of -God) _the wicked one toucheth him not_. But if he keepeth not himself, -if he abideth not in the faith, he may commit sin even as another man. - -It is easy therefore to understand, how any of these children of God -might be moved from his own stedfastness, and yet the great truth of -God, declared, by the apostle, remain stedfast and unshaken. He did -not _keep himself_, by that grace of God which was sufficient for him. -He fell, step by step, first into negative, inward sin, not _stirring -up the gift of God_ which was in him, not _watching unto prayer_, not -_pressing on to the mark of the prize of his high calling_: then into -positive inward sin, inclining to wickedness with his heart, giving way -to some evil desire or temper. Next, he lost his faith, his sight of -a pardoning God, and consequently his love of God. And being then weak -and like another man, he was capable of committing even outward sin. - -8. To explain this by a particular instance: _David_ was born of God, -and saw God by faith. He loved God in sincerity. He could truly say, -_Whom have I in heaven but thee? And there is none upon earth_ (neither -person, nor thing) _that I desire in comparison of thee_! But still -there remained in his heart that corruption of nature, which is the -seed of all evil. - -He was [45]_walking upon the roof of his house_, probably praising the -God whom his soul loved, when he looked down and saw _Bathsheba_. He -felt a temptation, a thought which tended to evil. The Spirit of God -did not fail to convince him of this. He doubtless heard and knew the -warning voice. But he yielded in some measure to the thought, and the -temptation began to prevail over him. Hereby his spirit was sullied; he -saw God still; but it was more dimly than before. He loved God still; -but not in the same degree, not with the same strength and ardor of -affection. Yet God checked him again, though his Spirit was grieved; -and his voice, though fainter and fainter, still whispered, “Sin lieth -at the door; look unto me, and be thou saved.” But he would not hear. -He looked again, not unto God, but unto the forbidden object, ’till -nature was superior to grace, and kindled lust in his soul. - -*The eye of his mind was now closed again, and God vanished out of -his sight. Faith, the divine, supernatural intercourse with God, and -the love of God ceased together. He then rushed on as a horse into the -battle, and knowingly committed the outward sin. - -9. *You see the unquestionable progress from grace to sin. Thus it goes -on, from step to step. 1. The divine seed of loving, conquering faith, -remains in him that is _born of God. He keepeth himself_, by the grace -of God, and _cannot commit sin_. 2. A temptation arises, whether from -the world, the flesh, or the devil, it matters not. 3. The Spirit of -God gives him warning that sin is near, and bids him more abundantly -watch unto prayer. 4. He gives way in some degree to the temptation, -which now begins to grow pleasing to him. 5. The Holy Spirit is grieved; -his faith is weakened, and his love of God grows cold. 6. The Spirit -reproves him more sharply, and saith, “This is the way; walk thou in -it.” 7. He turns away from the painful voice of God, and listens to -the pleasing voice of the tempter. 8. Evil desire begins and spreads -in his soul, ’till faith and love vanish away. He is then capable of -committing outward sin, the power of the Lord being departed from him. - -10. To explain this by another instance. The apostle _Peter_ was full -of faith and of the Holy Ghost; and hereby keeping himself, he had a -conscience void of offence toward God and toward man. - -Walking thus in simplicity and godly sincerity, _before that certain -came from_ James, _he did eat with the Gentiles_, knowing that what God -had cleansed, was not common or unclean. - -But _when they were come_, a temptation arose in his heart, _to fear -those of the circumcision_, (the _Jewish_ converts, who were zealous -for circumcision and the other rites of the _Mosaic_ law) and regard -the favour and praise of these men, more than the praise of God. - -He was warned by the Spirit that sin was near. Nevertheless he yielded -to it in some degree, even to sinful fear of man, and his faith and -love were proportionably weakened. - -God reproved him again for giving place to the devil. Yet he would -not hearken to the voice of his Shepherd; but gave himself up to that -slavish fear, and thereby quenched the Spirit. - -Then God disappeared, and faith and love being extinct, he committed -the outward sin. _Walking not uprightly_, not _according to the truth -of the gospel_, he _separated himself_ from his Christian brethren, and -by his evil example, if not advice also, _compelled_ even _the Gentiles -to live after the manner of the Jews_; to entangle themselves again -with that _yoke of bondage_, from which _Christ had set them free_. - -Thus it is unquestionably true, that he who is born of God, keeping -himself, doth not, cannot commit sin; and yet, if he keepeth not -himself, he may commit all manner of sin with greediness. - - -III. 1. From the preceding considerations we may learn, first, To give -a clear and incontestible answer, to a question which has frequently -perplex many, who were sincere of heart. Does sin precede or follow the -loss of faith? “Does a child of God first commit sin, and thereby lose -his faith? Or does he lose his faith first, before he can commit sin?” - -*I answer, some sin of omission at least, must necessarily precede the -loss of faith: some inward sin. But the loss of faith must precede the -committing outward sin. - -*The more any believer examines his own heart, the more will he be -convinced of this: that _faith working by love_, excludes both inward -and outward sin from a soul _watching unto prayer_: that nevertheless -we are even then liable to temptation, particularly to the sin that -did easily beset us: that if the loving eye of the soul be steddily -fixed on God, the temptation soon vanishes away: but if not, if we are -[46]ἐξελκόμενοι, (as the apostle _James_ speaks) _drawn out_ of God by -our _own desire_, and δελεαζόμενοι, _caught by the bait_ of present or -promised pleasure: then that _desire conceived_ in us, _brings forth -sin_; and having by that inward sin destroyed our faith, it casts us -headlong into the snare of the devil, so that we may commit any outward -sin whatever. - -2. *From what has been said, we may learn, secondly, what the life of -God in the soul of a believer is; wherein it properly consists; and -what is immediately and necessarily implied therein. It immediately and -necessarily implies, the continual inspiration of God’s holy Spirit: -God’s breathing into the soul, and the soul’s breathing back what -it first receives from God: a continual action of God upon the soul, -and re-action of the soul upon God: an unceasing presence of God, the -loving, pardoning God, manifested to the heart, and perceived by faith; -and an unceasing return of love, praise, and prayer, offering up all -the thoughts of our hearts, all the words of our tongues, all the works -of our hands, all our body, soul, and spirit, to be an holy sacrifice, -acceptable unto God in _Christ Jesus_. - -3. *And hence we may, thirdly, infer, the absolute necessity of -this re-action of the soul (whatsoever it be called) in order to the -continuance of the divine life therein. For it plainly appears, God -does not continue to act upon the soul, unless the soul re-acts upon -God. He prevents us indeed with the blessings of his goodness. He first -loves us, and manifests himself unto us. While we are yet afar, he -calls us to himself, and shines upon our hearts. But if we do not then -love him who first loved us, if we will not hearken to his voice; if -we turn our eye away from him, and will not attend to the light which -he pours upon us: his Spirit will not always strive; he will gradually -withdraw, and leave us to the darkness of our own hearts. He will not -continue to breathe into our soul, unless our soul breathes toward him -again; unless our love, and prayer, and thanksgiving return to him, a -sacrifice wherewith he is well pleased. - -4. Let us learn, lastly, to follow that direction of the great apostle, -_Be not high-minded, but fear_. Let us fear sin, more than death or -hell. Let us have a jealous (though not painful) fear, lest we should -lean to our own deceitful hearts. _Let him that standeth take heed lest -he fall._ Even he who now standeth fast in the grace of God, in the -_faith_ that _overcometh the world_, may nevertheless fall into inward -sin, and thereby _make shipwreck of his faith_. And how easily then -will outward sin regain its dominion over him? Thou therefore, O man of -God, watch always; that thou mayest always hear the voice of God. Watch -that thou mayest pray without ceasing, at all times and in all places, -pouring out thine heart before him. So shalt thou always believe, and -always love, and never commit sin. - - - - - SERMON XX. - - THE LORD OUR RIGHTEOUSNESS. - JEREMIAH xxiii. 6. - - - _This is his name, whereby he shall be called_, - THE LORD OUR RIGHTEOUSNESS. - -1. HOW dreadful, and how innumerable are the contests, which have -arisen about religion? And not only among the children of this world, -among those who knew not what true religion was: but even among the -children of God, those who had experienced _the kingdom of_ God _within -them_, who had tasted of _righteousness and peace, and joy in the Holy -Ghost_? How many of these in all ages, instead of joining together -against the common enemy, have turned their weapons against each other, -and so not only wasted their precious time, but hurt one anothers -spirits, weakened each others hands, and so hindered the great work of -their common Master! How many of the weak have hereby been offended? -How many of the _lame turned out of the way_? How many sinners -confirmed in their disregard of all religion, and their contempt of -those that profess it? And how many of _the excellent ones upon earth_ -have been constrained to _weep in secret places_? - -2. What would not every lover of God and his neighbour do, what would -he not suffer to remedy this sore evil? To remove contention from the -children of God? To restore or preserve peace among them? What but -a good conscience would he think too dear to part with, in order to -promote this valuable end? And suppose we cannot _make_ these _wars -to cease in all the world_, suppose we cannot reconcile all the -children of God to each other, however let each do what he can, let -him contribute if it be but two mites, toward it. Happy are they who -are able in any degree to promote _peace and good will among men_! -Especially among good men: among those that are all listed under the -banner of _the Prince of peace_; and are therefore peculiarly engaged, -_as much as lies in them_, to _live peaceably with all men_. - -3. It would be a considerable step toward this glorious end, if -we could bring good men to understand one another. Abundance of -disputes arise purely from the want of this, from mere misapprehension. -Frequently neither of the contending parties understands what his -opponent means; whence it follows, that each violently attack the -other, while there is no real difference between them. And yet it -is not always an easy matter, to convince them of this. Particularly -when their passions are moved: it is then attended with the utmost -difficulty. However it is not impossible: especially when we attempt it, -not trusting in ourselves, but having all our dependence upon him, with -whom all things are possible. How soon is he able to disperse the cloud, -to shine upon their hearts, and to enable them, both to understand each -other, and _the truth as it is in Jesus_! - -4. One very considerable article of this truth is contained in the -words above recited, _This is his_ name whereby he shall be called, -_The Lord our righteousness_: a truth this, which enters deep into -the nature of Christianity, and in a manner supports the whole frame -of it. Of this undoubtedly may be affirmed, what Luther affirms -of a truth closely connected with it, it is _Articulus stantis vel -cadentis ecclesiæ_: the Christian church stands or falls with it. It -is certainly the pillar and ground of that faith, of which alone cometh -salvation: of that _Catholic_ or universal faith, which is found in all -the children of GOD, and which “unless a man keep whole and undefiled, -without doubt he shall perish everlastingly.” - -5. Might not one therefore reasonably expect, that however they -differed in others, all those who name the name of Christ, should agree -in this point? But how far is this from being the case? There is scarce -any wherein they are so little agreed: wherein those who all profess -to follow Christ, seem so widely and irreconcileably to differ. I say -_seem_; because I am throughly convinced, that many of them only seem -to differ. The disagreement is more in words than in sentiments: they -are much nearer in judgment than in language. A wide difference in -language there certainly is, not only between protestants and papists, -but between protestant and protestant; yea, even between those who all -believe justification by faith; who agree, as well in this, as every -other fundamental doctrine of the gospel. - -6. But if the difference be more in _opinion_ than real _experience_, -and more in _expression_ than in _opinion_, how can it be, that even -the children of God should so vehemently contend with each other on the -point? Several reasons may be assigned for this; the chief is their not -understanding one another; joined with too keen an attachment to their -_opinions_, and particular modes of _expression_. - -In order to remove this, at least in some measure, in order to our -understanding one another on this head, I shall by the help of God -endeavour to shew, - - I. What is the righteousness of Christ; - - II. When, and in what sense, it is imputed to us: - -And conclude with a short and plain application. - - -And I. What is the righteousness of Christ? It is twofold, either his -divine or his human righteousness. - -1. His divine righteousness belongs to his divine nature, as he is Ὁ ὠν. -_He that existeth, over all_, God, _blessed for ever_: the supreme, the -eternal: “Equal with the Father, as touching his godhead, tho’ inferior -to the Father, as touching his manhood.” Now this is his eternal, -essential, immutable holiness; his infinite justice, mercy and truth: -in all which _he and the Father are one_. - -But I do not apprehend that the divine righteousness of Christ, is -immediately concerned in the present question. I believe few, if any, -do now contend, for the _imputation_ of _this_ righteousness to us. -Whoever believes the doctrine of imputation, understand it chiefly, if -not solely of his human righteousness. - -2. The _human righteousness_ of Christ, belongs to him in his -human nature; as he is _the Mediator between_ God _and man, the man -Christ Jesus_. This is either _internal_ or _external_. His internal -righteousness is the image of God, stampt on every power and faculty -of his soul. It is a copy of his divine righteousness, so far as it can -be imparted to a human spirit. It is a transcript of the divine purity, -the divine justice, mercy and truth. It includes love, reverence, -resignation to his Father; humility, meekness, gentleness; love to lost -mankind, and every other holy and heavenly temper: and all these in the -highest degree, without any defect, or mixture of unholiness. - -3. It was the least part of his _external righteousness_, that he -did nothing amiss: that he knew no outward sin of any kind, neither -was _guile found in his mouth_: that he never spoke one improper -word, nor did one improper action. Thus far it is only a _negative_ -righteousness, tho’ such an one as never did, nor ever can belong -to any one that is born of a woman, save himself alone. But even -his outward _righteousness_ was _positive_ too. _He did all things -well._ In every word of his tongue, in every work of his hands, he did -precisely the _will of him that sent him_. In the whole course of his -life, he did the will of God on earth, as the angels do it in heaven. -All he acted and spoke was exactly right in every circumstance. The -whole and every part of his obedience was complete. _He fulfilled all -righteousness._ - -4. But his obedience implied more than all this: it implied not only -doing, but suffering: suffering the whole will of God, from the time -he came into the world, till _he bore our sins in his own body upon -the tree_: yea, till having made a full atonement for them, _he_ bowed -his head, and gave up the ghost. This is usually termed the _passive_ -righteousness of Christ, the former, his _active_ righteousness. But -as the active and passive righteousness of Christ were never in fact -separated from each other, so we never need separate them at all, -in speaking or even thinking. And it is with regard to both these -conjointly, that Jesus is called _The Lord our righteousness_. - - -II. But when is it, that any of us may truly say, _The Lord our -righteousness_? In other words, when is it that the righteousness of -Christ is _imputed_ to us, and in what sense is it imputed? - -1. Look thro’ all the world, and all the men therein are either -believers or unbelievers. The first thing then which admits of -no dispute among reasonable men is this. To all believers the -righteousness of Christ is imputed; to unbelievers it is not. - -“But when is it imputed?” When they believe. In that very hour the -righteousness of Christ is theirs. It is imputed to every one that -believes, as soon as he believes: faith and the righteousness of Christ -are inseparable. For if he believes according to scripture, he believes -in the righteousness of Christ. There is no true faith, that is, -justifying faith, which hath not the righteousness of Christ for its -object. - -2. It is true, believers may not all speak alike; they may not all use -the same language. It is not to be expected that they should: we cannot -reasonably require it of them. A thousand circumstances may cause them -to vary from each other, in the manner of expressing themselves. But -a difference of expression does not necessarily imply a difference -of sentiment. Different persons may use different expressions, and -yet mean the same thing. Nothing is more common than this, although -we seldom make sufficient allowance for it. Nay, it is not easy for -the same persons, when they speak of the same thing at a considerable -distance of time, to use exactly the same expressions, even though they -retain the same sentiments. How then can we be rigorous, in requiring -others, to use just the same expressions with us? - -3. We may go a step farther yet. Men may differ from us, in their -opinions as well as their expressions, and nevertheless be partakers -with us, of the same precious faith. ’Tis possible they may not have -a _distinct apprehension_, of the very blessing which they enjoy. -Their _ideas_ may not be so _clear_, and yet their experience may -be as sound as ours. There is a wide difference between the natural -faculties of men, their understandings, in particular. And that -difference is exceedingly increased, by the manner of their education. -Indeed this alone may occasion an inconceivable difference, in their -opinions of various kinds. And why not, upon this head, as well as on -any other? But still, though their opinions as well as expressions, may -be confused and inaccurate, their hearts may cleave to God through the -Son of his love, and be truly interested in his righteousness. - -4. Let us then make all that allowance to others, which were we in -their place, we should desire for ourselves. Who is ignorant (to touch -again on that circumstance only) of the amazing power of education? And -who that knows it, can expect, suppose, a member of the church of Rome, -either to think or speak clearly on this subject? And yet if we had -heard even dying Bellarmine cry out, when he was asked, “_Unto which -of the saints wilt thou turn?_” “_Fidere meritis Christi tutissimum_: -It is safest to trust in the merits of Christ:” would we have affirmed -that notwithstanding his wrong opinions, he had no share in his -righteousness? - -5. “But in what sense is this righteousness imputed to believers?” In -this: all believers are forgiven and accepted, not for the sake of any -thing in them, or of any thing that ever was, that is, or ever can be -done by them, but wholly and solely for the sake of what Christ hath -done and suffered for them. I say again, not for the sake of any thing -in them or done by them, of their own righteousness or works. _Not -for works of righteousness which we have done, but of his own mercy he -saved us. By grace ye are saved thro’ faith.――Not of works, lest any -man should boast_: but wholly and solely for the sake of what Christ -hath done and suffered for us. We are _justified freely, by his grace, -thro’ the redemption that is in Jesus Christ_. And this is not only -the means of our _obtaining_ the favour of God, but of our continuing -therein. It is thus we come to God at first: it is by the same we come -unto him ever after. We walk in one and the same _new_ and _living way_, -till our spirit returns to God. - -6. And this is the doctrine, which I have constantly believed and -taught, for near eight and twenty years. This I published to all the -world in the year 1738, and ten or twelve times since, in those words, -and many others to the same effect, extracted from the homilies of our -church. “These things must necessarily go together in our justification, -upon God’s part his great mercy and grace, upon Christ’s part, the -satisfaction of God’s justice, and on our part, faith in the merits of -Christ. So that the grace of God doth not shut out the righteousness -of God in our justification, but only shutteth out the righteousness -of man, as to _deserving_ our justification.” - -“That we are justified by faith alone, is spoken to take away -clearly all merit of our works, and wholly to ascribe the _merit_ -and _deserving_ of our justification to Christ only. Our justification -comes freely of the mere mercy of God. For whereas all the world was -not able to pay any part toward our ransom, it pleased him, without any -of our deservings, to prepare for us Christ’s body and blood, whereby -our ransom might be paid, and his justice satisfied. Christ therefore -is now the righteousness of all them that truly believe in him.” - -7. The hymns published a year or two after this, and since republished -several times (a clear testimony that my judgment was still the same) -speak full to the same purpose. To cite all the passages to this effect, -would be to transcribe a great part of the volumes. Take one for all, -which was reprinted seven years ago, five years ago, two years ago, and -some months since. - - “Jesu, thy blood and righteousness - My beauty are my glorious dress: - Midst flaming worlds in these array’d - With joy shall I lift up my head.” - -The whole expresses the same sentiment, from the beginning to the end. - -8. In the sermon on justification published nineteen, and again seven -or eight years ago, I express the same thing in these words, p. 87. “In -consideration of this, that the Son of God hath _tasted death for every -man_, God hath now _reconciled the world unto himself, not imputing to -them their former trespasses_. So that for the sake of his well-beloved -Son, of what he hath done and suffered for us, God now vouchsafes on -one only condition (which himself also enables us to perform) both to -remit the punishment due to our sins, to re-instate us in his favour, -and to restore our dead souls to spiritual life, as the earnest of life -eternal.” - -9. This is more largely and particularly expressed in the Treatise on -Justification, which I published last year. “If we take the phrase of -_imputing Christ’s righteousness_, for the bestowing (as it were) the -righteousness of Christ, including his obedience, as well passive as -active in the return of it; that is, in the privileges, blessings and -benefits purchased by it: So a believer may be said to be justified, -by _the righteousness of Christ imputed_. The meaning is, God justifies -the believer, for the sake of Christ’s righteousness and not for any -righteousness of his own. So Calvin (Instit. l. 2. c. 17.) ‘Christ -by his obedience procured and merited for us grace or favour with God -the Father.’ Again, ‘Christ by his obedience procured or purchased -righteousness for us.’ And yet again: ‘All such expressions as -these, That we are justified by the grace of God, that Christ is our -righteousness, that righteousness was procured for us by the death -and resurrection of Christ, import the same thing:’ Namely, that the -righteousness of Christ, both his active and passive righteousness, is -the meritorious cause of our justification, and have procured for us at -God’s hand, that upon our believing, we should be accounted righteous -by him.” p. 5. - -10. But perhaps some will object, “Nay, but you affirm, that _faith -is imputed to us for righteousness_.” St. Paul affirms this over and -over; therefore I affirm it too. Faith is imputed for righteousness -to every believer; namely, faith in the righteousness of Christ. But -this is exactly the same thing, which has been said before. For by that -expression, I mean neither more nor less than that we are justified by -faith, not by works: Or that every believer is forgiven and accepted, -merely for the sake of what Christ has done and suffered. - -11. “But is not a believer, invested or cloathed with the righteousness -of Christ?” Undoubtedly he is. And accordingly the words above recited, -are the language of every believing heart. - - “Jesu, thy blood and righteousness - My beauty are, my glorious dress.” - -That is, for the sake of thy active and passive righteousness, I am -forgiven and accepted of God. - -“But must not we put off the filthy rags of our own righteousness, -before we can put on the spotless righteousness of Christ?” Certainly -we must; that is in plain terms, we must _repent_, before we can -_believe the gospel_. We must be cut off from dependence upon -ourselves, before we can truly depend upon Christ. We must cast away -all confidence in our own righteousness, or we cannot have a true -confidence in his. Till we are delivered from trusting in any thing -that we do, we cannot throughly trust in what he has done and suffered. -First _we receive the sentence of death in ourselves_; then we trust in -him that lived and died for us. - -12. “But do not you believe _inherent_ righteousness?” Yes, in its -proper place: Not as the _ground_ of our acceptance with God, but as -the _fruit_ of it: Not in the place of _imputed_ righteousness, but as -consequent upon it. That is, I believe God _implants_ righteousness, in -every one to whom he has _imputed_ it. I believe _Jesus Christ is made -of_ God _unto us sanctification_, as well as righteousness: or, that -God sanctifies, as well as justifies, all them that believe in him. -They to whom the righteousness of Christ is imputed, are made righteous -by the Spirit of Christ, are renewed in the image of God, _after the -likeness wherein they were created, in righteousness and true holiness_. - -13. “But do not you put faith in the room of Christ, or of his -righteousness?” By no means. I take particular care, to put each of -these in its proper place. The righteousness of Christ is the whole and -sole _foundation_ of all our hope. It is by faith that the Holy Ghost -enables us, to build upon this foundation. God gives this faith. In -that moment we are accepted of God: and yet, not for the sake of that -faith, but of what Christ has done and suffered for us. You see, each -of these has its proper place, and neither clashes with the other: We -believe, we love; we endeavour to walk in all the commandments of the -Lord blameless. Yet, - - While thus we bestow - Our moments below, - Ourselves we forsake, - And refuge in Jesus’s righteousness take. - His passion alone, - The foundation we own: - And pardon we claim, - And eternal redemption in Jesus’s name. - -14. I therefore no more deny the righteousness of Christ, than I deny -the godhead of Christ. And a man may full as justly charge me with -denying the one as the other. Neither do I deny _imputed righteousness_: -this is another unkind and unjust accusation. I always did, and do -still continually affirm, That the righteousness of Christ is imputed -to every believer. But who do deny it? Why all _infidels_, whether -baptized or unbaptized: all who affirm the glorious gospel of our -Lord Jesus Christ to be _a cunningly_ devised fable. All _Socinians_ -and _Arians_; all who deny the supreme godhead of the Lord that -bought them. They of consequence deny his divine righteousness, -as they suppose him to be a mere creature. And they deny his human -righteousness, as imputed to any man, seeing they believe every one is -accepted _for his own righteousness_. - -15. The human righteousness of Christ, at least the imputation of it, -as the whole and sole meritorious cause, of the justification of a -sinner before God, is likewise denied by the members of the church of -Rome: by all of them who are true to the principles of their own church. -But undoubtedly there are many among them, whose experience goes beyond -their principles. Who though they are far from expressing themselves -justly, yet feel what they know not how to express. Yea, although their -conceptions of this great truth, be as crude as their expressions, yet -_with their heart they believe_; they rest on Christ alone, both _unto_ -present and eternal _salvation_. - -16. With these we may rank those, even in the reformed churches, who -are usually termed Mystics. One of the chief of these in the present -century (at least in England) was Mr. Law. It is well known that he -absolutely and zealously denied, the imputation of the righteousness -of Christ: as zealously as Robert Barclay, who scruples not to say, -“Imputed righteousness, imputed nonsense!” The body of the people known -by the name of Quakers, espouse the same sentiment. Nay, the generality -of those who profess themselves members of the _church of England_, are -either totally ignorant of the matter, and know nothing about _imputed -righteousness_, or deny this and justification by faith together, as -destructive of good works. To these we may add a considerable number -of the people vulgarly stiled Anabaptists, together with thousands -of Presbyterians and Independents, lately enlightened by the writings -of Dr. Taylor. On the last I am not called to pass any sentence: I -leave them to him that made them. But will any one dare to affirm, -That all Mystics (such as was Mr. Law in particular) all Quakers, all -Presbyterians or Independents, and all members of the church of England, -who are not clear in their opinions or expressions, are void of all -Christian experience? That consequently they are all in a state of -damnation, _without hope, without_ God _in the world_? However confused -their ideas may be, however improper their language, may there not be -many of them whose heart is right toward God, and who effectually know -_the Lord our righteousness_? - -17. But blessed be God, we are not among those who are so dark in their -conceptions and expressions. We no more deny the _phrase_ than the -_thing_; but we are unwilling to obtrude it on other men. Let them use -either this or such other expressions as they judge to be more exactly -scriptural, provided their _heart_ rests only on what Christ hath done -and suffered, for pardon, grace and glory. I cannot express this better -than in Mr. Hervey’s words, worthy to be wrote in letters of gold. “We -are not solicitous as to any _particular set of phrases_. Only let men -be humbled as repenting criminals at Christ’s feet, let them rely as -devoted pensioners on his merits, and they are undoubtedly in the way -to a blessed immortality.” - -18. Is there any need, is there any possibility of saying more? Let -us only abide by this declaration, and all the contention about this -or that _particular phrase_ is torn up by the roots. Keep to this: -“All who are humbled as repenting criminals at Christ’s feet, and -rely as devoted pensioners on his merits, are in the way to a blessed -immortality:” and what room for dispute? Who denies this? Do we not all -meet on this ground? What then shall we wrangle about? A man of peace -here proposes terms of accommodation to all the contending parties. -We desire no better. We accept of the terms. We subscribe to them with -heart and hand. Whoever refuses so to do, set a mark upon that man! He -is an enemy of peace, a troubler of Israel, a disturber of the church -of God. - -19. In the mean time, what we are afraid of is this; lest any should -use the phrase, “The righteousness of Christ,” or, “The righteousness -of Christ is _imputed to me_,” as a cover for his unrighteousness. -We have known this done a thousand times. A man has been reproved, -suppose, for drunkenness. “O, said he, I pretend to no righteousness -of _my own_: Christ is _my righteousness_.” Another has been told, -that the extortioner, the unjust, shall not inherit the kingdom of God. -He replies with all assurance, “I am unjust in myself, but I have a -spotless righteousness in Christ.” And thus though a man be as far from -the practice as from the tempers of a Christian, though he neither has -the mind which was in Christ, nor in any respect walks as he walked, -yet he has armour of proof against all conviction, in what he calls the -_righteousness of Christ_. - -20. It is the seeing so many deplorable instances of this kind, which -makes us sparing in the use of these expressions. And I cannot but -call upon all of you, who use them frequently, and beseech you in the -name of God our Saviour, whose you are and whom you serve, earnestly -to guard all that hear you, against this accursed abuse of them. O warn -them (it may be they will hear _your_ voice) against _continuing in sin -that grace may abound_! Warn them against making _Christ the minister -of sin_! Against making void that solemn decree of God, _Without -holiness no man shall see the Lord_, by a vain imagination of being -_holy in Christ_. O warn them, that if they remain unrighteous, the -righteousness of Christ will profit them nothing! Cry aloud, (Is there -not a cause?) that for this very end the righteousness of Christ is -imputed to us, that _the righteousness of the law may be fulfilled -in us_, and that we may _live soberly, righteously and godly in this -present world_. - -It remains only, to make a short and plain application. And first I -would address myself to you, who violently oppose these expressions, -and are ready to condemn all that use them as Antinomians. But is not -this bending the bow too much the other way? Why should you condemn all -who do not speak just as you do? Why should you quarrel with _them_, -for using the phrases they like, any more than they with _you_, for -taking the same liberty? Or if they do quarrel with you upon that -account, do not imitate the bigotry which you blame. At least allow -_them_ the liberty, which they ought to allow _you_. And why should -you be angry at an _expression_? “O, it has been abused.” And what -expression has not? However the abuse may be removed, and at the same -time the use remain. Above all, be sure to retain the important sense -which is couched under that expression. All the blessings I enjoy, all -I hope for, in time and in eternity, are given wholly and solely for -the sake of what Christ has done and suffered for me. - -I would, secondly, add a few words, to you who are fond of these -expressions. And permit me to ask, Do not I allow enough? What can any -reasonable man desire more? I allow the whole _sense_ which you contend -for: that we have every blessing _through the righteousness of God -our Saviour_. I allow _you_ to use whatever expressions you chuse, and -that a thousand times over: only guarding them against that dreadful -abuse, which you are as deeply concerned to prevent as I am. I myself -frequently use the expression in question, _imputed righteousness_: -and often put this and the like expressions into the mouth of a whole -congregation. But allow me liberty of conscience herein: allow me -the right of private judgment. Allow me to use it just as often as -I judge it preferable to any other expression. And be not angry with -me, if I cannot judge it proper, to use any one expression every two -minutes. _You_ may if you please: but do not condemn me, because I do -not. Do not, for this, represent me as a Papist, or “an enemy to the -righteousness of Christ.” Bear with _me_, as I do with _you_: else how -shall we _fulfil the law of Christ_? Do not make tragical outcries, as -though I was “subverting the very foundations of Christianity.” Whoever -does this, does me much wrong: the Lord lay it not to his charge! I lay, -and have done for many years, the very same foundation with you. And -indeed _other foundation can no man lay, than that which is laid, even -Jesus Christ_. I build inward and outward holiness thereon, as you do, -even by faith. Do not therefore suffer any distaste or unkindness, no, -nor any shyness or coldness in your heart. If there were _a difference -of opinion_, where is our religion, if we cannot _think and let think_? -What hinders, but you may forgive _me_, as easily as I may forgive -_you_? How much more, when there is only _a difference of expression_? -Nay, hardly so much as that? All the dispute being only, whether a -particular mode of expression, shall be used _more or less frequently_? -Surely we must earnestly desire to contend with one another, before -we can make this a bone of contention! O let us not any more, for -such very trifles as these, give our common enemies room to blaspheme! -Rather let us at length cut off occasion from them that seek occasion! -Let us at length (O why was it not done before?) join hearts and hands -in the service of our great Master. As we have _one Lord, one faith, -one hope of our calling_, let us all strengthen each others hands in -God, and with one heart and one mouth declare to all mankind, _The Lord -our righteousness_. - - - - - SERMON XXI. - - UPON OUR LORD’S SERMON ON THE MOUNT. - DISCOURSE I. - MATT. v. 1, 2, 3, 4. - - - _And seeing the multitudes, he went up into a mountain; and when - he was set, his disciples came unto him: - - And he opened his mouth and taught them, saying, - - Blessed are the poor in spirit; for theirs is the kingdom of - heaven. - - Blessed are they that mourn; for they shall be comforted._ - -1. OUR Lord had now [47]_gone about all_ Galilee, beginning at the time -[48]_when_ John _was cast into prison_, not only _teaching in their -synagogues, and preaching the gospel of the kingdom_, but likewise -_healing all manner of sickness, and all manner of disease among the -people_. It was a natural consequence of this, that [49]_there followed -him great multitudes from_ Galilee, _and from_ Decapolis, _and from_ -Jerusalem, _and from_ Judea, _and from_ the region _beyond_ Jordan. -[50]_And seeing the multitudes_, whom no synagogue could contain, even -had there been any at hand, _he went up into a mountain_, where there -was room for all, that _came unto him from every quarter. And when he -was set_, as the manner of the _Jews_ was, _his disciples came unto -him. And he opened his mouth_ (an expression denoting the beginning of -a solemn discourse) _and taught them, saying_―― - -2. Let us observe, who it is, that is here speaking, that we may _take -heed how_ we _hear_. It is the Lord of heaven and earth, the Creator of -all, who as such, has a right to dispose of all his creatures; the Lord -our governor, whose kingdom is from everlasting, and ruleth over all; -the great Lawgiver, who can well enforce all his laws, being _able to -save and to destroy_; yea, to punish with everlasting destruction from -his presence and from the glory of his power. It is the eternal Wisdom -of the Father, who knoweth whereof we are made, and understands our -inmost frame; who knows how we stand related to God, to one another, to -every creature which God hath made; and consequently how to adapt every -law he prescribes, to all the circumstances wherein he hath placed us. -It is he who is _loving unto every man, whose mercy is over all his -works_: the God of love, who having emptied himself of his eternal -glory, is come forth from his Father, to declare his will to the -children of men, and then, goeth again to the Father: who is sent of -God _to open the eyes of the blind, to give light to them that sit in -darkness_. It is the great Prophet of the Lord, concerning whom God had -solemnly declared long ago, [51]_Whosoever will not hearken unto my -words, which he shall speak in my name, I will require it of him_. Or, -as the apostle expresses it, [52]_Every soul which will not hear that -Prophet, shall be destroyed from among the people_. - -3. And what is it which he is teaching? The Son of God, who came from -heaven, is here shewing us the way to heaven, to the place which he -hath prepared for us, the glory he had before the world began. He is -teaching us the true way to life everlasting, the royal way which leads -to the kingdom. And the only true way; for there is none besides: all -other paths lead to destruction. From the character of the speaker we -are well assured, that he hath declared the full and perfect will of -God. He hath uttered not one tittle too much; nothing more than he had -received of the Father. Nor too little; he hath not shunned to declare -the whole counsel of God. Much less hath he uttered any thing wrong, -any thing contrary to the will of him that sent him. All his words are -true and right, concerning all things, and shall stand fast for ever -and ever. - -*And we may easily remark, that in explaining and confirming these -faithful and true sayings, he takes care to refute not only the -mistakes of the _Scribes_ and _Pharisees_ which then were, the false -comments whereby the _Jewish_ teachers of that age had perverted the -word of God; but all the practical mistakes, that are inconsistent with -salvation, which should ever arise in the _Christian_ church: all the -comments whereby the _Christian_ teachers (so called) of any age or -nation, should pervert the word of God, and teach unwary souls, to seek -death in the error of their life. - -4. And hence we are naturally led to observe, whom it is that he is -here teaching? Not the apostles alone; if so, he had no need to have -gone _up into_ the _mountain_. A room in the house of _Matthew_, or any -of his disciples, would have contained the twelve. Nor does it in any -wise appear, that the _disciples_ who _came unto him_ were the twelve -only. Οἱ μαθηταὶ αὐτοῦ, without any force put upon the expression, may -be understood, of all who desired to _learn of him_. But to put this -out of all question, to make it undeniably plain that where it is said, -_He opened his mouth and taught them_, the word _them_ includes all -the multitudes, who went up with him into the mountain, we need only -observe the concluding verses of the seventh chapter. _And it came to -pass, when_ Jesus _had ended these sayings, the multitudes_, οἱ ὄχλοι, -_were astonished at his doctrine_ (or teaching.) _For he taught_ them -(the multitudes) _as one having authority, and not as the Scribes_. - -Nor was it only those multitudes who were with him on the mount, to -whom he now taught the way of salvation: but all the children of men, -the whole race of mankind, the children that were yet unborn: all the -generations to come even to the end of the world, who should ever hear -the words of this life. - -5. And this all men allow, with regard to some parts of the ensuing -discourse. No man, for instance, denies, that what is said of _poverty -of spirit_, relates to all mankind. But many have supposed, that -other parts concerned only the apostles, or the first Christians, or -ministers of _Christ_; and were never designed for the generality of -men, who consequently, have nothing at all to do with them. - -But may we not justly enquire, who told them this? That some parts of -this discourse, concerned only the apostles? Or the Christians of the -apostolic age? Or the ministers of _Christ_? Bare assertions are not -a sufficient proof, to establish a point of so great importance. Has -then our Lord himself taught us; that some parts of his discourse, do -not concern all mankind? Without doubt, had it been so, he would have -told us; he could not have omitted so necessary an information. But -has he told us so? Where? In the discourse itself? No: here is not the -least intimation of it. Has he said so elsewhere? In any other of his -discourses? Not one word so much as glancing this way, can we find in -any thing he ever spoke, either to the multitudes or to his disciples. -Has any of the apostles, or other inspired writers, left such an -instruction upon record? No such thing. No assertion of this kind is -to be found in all the oracles of God. Who then are the men who are so -much wiser than God? Wise, so far above that is written? - -6. Perhaps they will say, “That the reason of the thing requires such -a restriction to be made.” If it does, it must be on one of these -two accounts; because without such a restriction, the discourse would -either be apparently absurd, or would contradict some other scripture. -But this is not the case. It will plainly appear, when we come to -examine the several particulars, that there is no absurdity at all -in applying all which our Lord hath here delivered, to all mankind. -Neither will it infer any contradiction to any thing else he has -delivered, nor to any other scripture whatever. Nay, it will farther -appear, that either all the parts of this discourse are to be applied -to men in general, or no part; seeing they are all connected together, -all joined as the stones in an arch, of which you cannot take one away, -without destroying the whole fabrick. - -7. *We may, lastly, observe, how our Lord teaches here. And surely, as -at all times, so particularly at this he speaks _as never man spake_. -Not as the holy men of old; altho’ they also spoke _as they were moved -by the Holy Ghost_. Not as _Peter_ or _James_, or _John_ or _Paul_. -They were indeed wise master-builders in his church. But still in this, -in the degrees of heavenly wisdom, the servant is not as his Lord. -No, nor even as himself, at any other time, or on any other occasion. -It does not appear, that it was ever his design, at any other time or -place, to lay down at once the whole plan of his religion, to give -us a full prospect of Christianity, to describe at large the nature -of that holiness without which no man shall see the Lord. Particular -branches of this he has indeed described, on a thousand different -occasions. But never besides here, did he give, of set purpose, a -general view of the whole. Nay, we have nothing else of this kind in -all the Bible: unless one should except that short sketch of holiness, -delivered by God in those ten words or commandments, to _Moses_, on -mount _Sinai_. But even here how wide a difference is there between -one and the other? _Even that which was made glorious had no glory in -this respect, by reason of the glory that excelleth_, 2 Cor. iii. 10. - -8. Above all, with what amazing love does the Son of God, here reveal -his Father’s will to man! He does not bring us _again to the mount that -burned with fire, nor unto blackness and darkness and tempest_. He does -not speak as when he _thundered out of heaven; when the Highest gave -his thunder, hail-stones and coals of fire_. He now addresses us with -his still, small voice. _Blessed_ or happy _are the poor in spirit_. -Happy are the mourners, the meek; those that hunger after righteousness; -the merciful, the pure in heart: happy in the end and in the way; happy -in this life, and in life everlasting! As if he had said, Who is he -that lusteth to live, and would fain see good days? Behold, I shew you -the thing which your soul longeth for; see the way you have so long -sought in vain! The way of pleasantness; the path to calm, joyous peace, -to heaven below and heaven above! - -9. *At the same time with what authority does he teach! Well might -they say, _Not as the Scribes_. Observe the manner, (but it cannot -be expressed in words) the air, with which he speaks! Not as _Moses_, -the servant of God; not as _Abraham_, his friend; not as any of -the prophets; nor as any of the sons of men. It is something more -than human; more than can agree to any created being. It speaks the -Creator of all,――a God, a God appears! Yea, ὁ ὢν, the being of beings, -_Jehovah_, the self-existent, the supreme, the God who is over all, -blessed for ever! - -10. This divine discourse, delivered in the most excellent method, -every subsequent part illustrating those that precede, is commonly, -and not improperly divided, into three principal branches: the first, -contained in the fifth, the second in the sixth, and the third in the -seventh chapter. In the first, the sum of all true religion is laid -down in eight particulars, which are explained and guarded against the -false glosses of man, in the following parts of the fifth chapter. In -the second are rules for that right intention, which we are to preserve -in our all outward actions; unmixt with worldly desires, or anxious -cares for even the necessaries of life. In the third, are cautions -against the main hindrances of religion, closed with an application of -the whole. - - -I. 1. Our Lord, first, lays down the sum of all true religion in eight -particulars, which he explains and guards against the false glosses of -men to the end of the fifth chapter. - -Some have supposed that he designed in these, to point out the -several stages of the Christian course; the steps which a Christian -successively takes in his journey to the promised land; others, -that all the particulars here set down, belong at all times to every -Christian: And why may we not allow both the one and the other? What -inconsistency is there between them? It is undoubtedly true, that both -_poverty of spirit_ and every other temper which is here mentioned, -are at all times found, in a greater or less degree, in every real -Christian. And it is equally true, that real Christianity always begins -in poverty of spirit, and goes on in the order here set down till the -_man of God_ is made _perfect_. We begin at the lowest of these gifts -of God; yet so as not to relinquish this, when we are called of God, to -come up higher: but, _whereunto we have already attained, we hold fast_, -while we _press on_ to what is yet _before_, to the highest blessings -of God in _Christ Jesus_. - -2. The foundation of all is _poverty of spirit_: here therefore our -Lord begins: _Blessed_, saith he, _are the poor in spirit, for theirs -is the kingdom of heaven_. - -It may not improbably be supposed, that our Lord looking on those who -were round about him, and observing that not many rich were there, -but rather the poor of the world, took occasion from thence, to make a -transition from temporal to spiritual things. _Blessed_, saith he (or -_happy_; so the word should be rendered, both in this and the following -verses) _are the poor in spirit_. He does not say, they that are _poor_, -as to _outward circumstances_; it being not impossible that some of -these may be as far from happiness as a monarch upon his throne: but -_the poor in spirit_, they who, whatever their outward circumstances -are, have that disposition of heart, which is the first step to all -real, substantial happiness, either in this world or that which is to -come. - -3. Some have judged, that by the _poor in spirit_ here, are meant, -those who love poverty; those who are free from covetousness; from the -love of money; who fear, rather than desire riches. Perhaps they have -been induced so to judge, by wholly confining their thought to the very -term; or by considering that weighty observation of St. _Paul, that -the love of money is the root of all evil_. And hence many have wholly -divested themselves, not only of riches but of all worldly goods. Hence -also the vows of voluntary poverty, seem to have arisen in the _Romish_ -church: it being supposed, that so eminent a degree of this fundamental -grace, must be a large step toward _the kingdom of heaven_. - -But these do not seem to have observed, first, That the expression of -St. _Paul_ must be understood with some restriction. Otherwise it is -not true: for the love of money is not _the root_, the sole root _of -all evil_. There are a thousand other roots of evil in the world, as -sad experience daily shews. His meaning can only be, it is the root of -very many evils: perhaps of more than any single vice besides; secondly, -that this sense of the expression, _poor in spirit_, will by no means -suit our Lord’s present design, which is to lay a general foundation -whereon the whole fabric of Christianity may be built: a design which -would be in no wise answered, by guarding against one particular vice: -so that, if even this were supposed to be one part of his meaning, it -could not possibly be the whole: thirdly, that it cannot be supposed -to be any part of his meaning, unless we charge him with manifest -tautology: seeing if _poverty of spirit_ were only freedom from -covetousness, from the love of money, or the desire of riches, it would -coincide with what he afterwards mentions, it would be only a branch of -_purity of heart_. - -4. Who then are _the poor in spirit_? Without question, the humble; -they who know themselves: who are convinced of sin: those to whom -God hath given that first repentance, which is previous to faith in -_Christ_. - -One of these can no longer say, _I am rich, and increased in goods -and have need of nothing_: as now knowing, that he is _wretched and -poor and miserable and blind and naked_. He is convinced that he is -spiritually poor indeed; having no spiritual good abiding in him. _In -me_, saith he, _dwelleth no good thing_; but whatsoever is evil and -abominable. He has a deep sense of the loathsome leprosy of sin, which -he brought with him from his mother’s womb, which overspreads his whole -soul, and totally corrupts every power and faculty thereof. He sees -more and more of the evil tempers, which spring from that evil root: -the pride and haughtiness of spirit, the constant bias to think of -himself more highly than he ought to think: the vanity, the thirst -after the esteem or honour that cometh from men: the hatred or envy, -the jealousy or revenge, the anger, malice, or bitterness; the inbred -enmity both against God and man, which appears in ten thousand shapes: -the love of the world, the self-will, the foolish and hurtful desires, -which cleave to his inmost soul. He is conscious, how deeply he has -offended by his tongue; if not by profane, immodest, untrue or unkind -words, yet by discourse which was not _good, to the use of edifying_, -not _meet to minister grace to the hearers_; which consequently was all -_corrupt_ in God’s account, and grievous to his holy Spirit. His evil -works are now likewise ever in his sight; if he tell them, _they are -more than he ♦is able to express_. He may as well think to number the -_drops of rain, the sands of the sea, or the days of eternity_. - -5. His guilt is now also before his face: he knows the punishment he -has deserved, were it only on account of his _carnal mind_, the entire, -universal corruption of his nature: how much more, on account of all -his evil desires and thoughts, of all his sinful words and actions? -He cannot doubt for a moment, but the least of these deserves the -damnation of hell; _the worm that dieth not, and the fire that never -shall be quenched_. Above all, the guilt of _not believing on the name -of the only begotten Son of God_, lies heavy upon him. _How_ saith he, -_shall_ I escape, who _neglect so great salvation! He that believeth -not, is condemned already, and the wrath of God abideth on him._ - -6. But what shall he give in exchange for his soul, which is forfeited -to the just vengeance of God? _Wherewithal shall he come before the_ -Lord? How shall he pay him that he oweth? Were he from this moment to -perform the most perfect obedience to every command of God, this would -make no amends for a single sin, for any one act of past disobedience: -seeing he owes God all the service he is able to perform from this -moment to all eternity; could he pay this, it would make no manner -of amends, for what he ought to have done before. He sees himself -therefore utterly helpless, with regard to atoning for his past sins; -utterly unable to make any amends to God, to pay any ransom for his own -soul. - -But if God would forgive him all that is past, on this one condition, -that he should sin no more, that for the time to come he should -entirely and constantly obey all his commands: he well knows that this -would profit him nothing, being a condition he could never perform. He -knows and feels, that he is not able to obey, even the outward commands -of God: seeing these cannot be obeyed, while his heart remains in its -natural sinfulness and corruption: inasmuch as an evil tree, cannot -bring forth good fruit. But he cannot cleanse a sinful heart: with men -this is impossible. So that he is utterly at a loss, even how to begin -walking in the path of God’s commandments. He knows not how to get -one step forward in the way. Incompassed with sin and sorrow and fear, -and finding no way to escape, he can only cry out, Lord, _save, or I -perish_! - -7. *_Poverty of spirit_ then, as it implies the first step we take in -running the race which is set before us, is, a just sense of our inward -and outward sins, and of our guilt and helplessness. This some have -monstrously stiled, the _virtue of humility_; thus teaching us to be -proud of knowing we deserve damnation. But our Lord’s expression is -quite of another kind; conveying no idea to the hearer, but that of -mere want, of naked sin, of helpless guilt and misery. - -8. The great apostle, where he endeavours to bring sinners to God, -speaks in a manner just answerable to this, [53]_The wrath of_ God, -saith he, _is revealed from heaven, against all ungodliness and -unrighteousness of men_: a charge which he immediately fixes on the -Heathen world, and thereby proves, they were under the wrath of God. He -next shews, that the Jews were no better than they, and were therefore -under the same condemnation: and all this, not in order to their -attaining “The noble virtue of humility,” but _that every mouth might -be stopped, and all the world become guilty before_ God. - -He proceeds to shew, that they were helpless as well as guilty; -which is the plain purport of all those expressions, _Therefore by -the deeds of the law, there shall no flesh be justified――But now the -righteousness of_ God, _which is by faith, of_ Jesus Christ, _without -the law is manifested――We conclude, that a man is justified by faith, -without the deeds of the law_: expressions all tending to the same -point, even to _hide pride from man_: to humble him to the dust, -without teaching him to reflect upon his humility as a virtue; to -inspire him with that full piercing conviction of his utter sinfulness, -guilt and helplessness, which casts the sinner, stript of all, lost and -undone, on his strong helper, _Jesus Christ the righteous_. - -9. One cannot but observe here, that Christianity begins, just where -Heathen morality ends: _poverty of spirit, conviction of sin_, the -_renouncing ourselves_, the _not having our_ own _righteousness_, -the very first point in the religion of _Jesus Christ_, leaving all -Pagan religion behind. This was ever hid from the wise men of this -world: insomuch that the whole _Roman_ language, even with all the -improvements of the _Augustan_ age, does not afford so much as a name -for _humility_: (the word from whence we borrow this, is as well known, -bearing in _Latin_ a quite different meaning:) no, nor was one found in -all the copious language of _Greece_, ’till it was _made_ by the great -apostle. - -10. O that we may feel what they were not able to express! Sinner, -awake! Know thyself! Know and feel, that thou wert _shapen in -wickedness, and that in sin did thy mother conceive_ thee; and that -thou thyself hast been heaping up sin upon sin, ever since thou couldst -discern good from evil. Sink under the mighty hand of God, as guilty -of death eternal: and cast off, renounce, abhor all imagination, of -ever being able to help thyself! Be it all thy hope to be washed in his -blood, and renewed by his almighty Spirit, _who himself bare all our -sins in his own body on the tree_. So shalt thou witness, _Happy are -the poor in spirit; for theirs is the kingdom of heaven_. - -11. This is that _kingdom of heaven or of_ God which _is within_ us, -even _righteousness and peace and joy in the Holy Ghost_. And what is -righteousness, but the life of God in the soul: the mind which was in -_Christ Jesus_: the image of God stampt upon the heart, now renewed -after the likeness of him that created it? What is it but the love of -God because he first loved us, and the love of all mankind, for his -sake? - -And what is this peace, the peace of God, but that calm serenity of -soul, that sweet repose in the blood of _Jesus_, which leaves no doubt -of our acceptance in him? Which excludes all fear, but the loving, -filial fear of offending our Father which is in heaven. - -This inward kingdom implies also _joy in the Holy Ghost_, who seals -upon our hearts, _the redemption which is in_ Jesus, the righteousness -of _Christ_, imputed to us, _for the remission of the sins that are -past_: who giveth us now the _earnest of our inheritance_, of the crown -which the Lord, the righteous judge will give at that day. And well -may this be termed _The kingdom of heaven_; seeing it is heaven already -opened in the soul; the first springing up of those rivers of pleasure -which flow at God’s right-hand for evermore. - -12. _Theirs is the kingdom of heaven._ Whosoever thou art, to whom God -hath given to be _poor in spirit_, to feel thyself lost, thou hast a -right thereto, through the gracious promise of him who cannot lie. It -is purchased for thee by the blood of the Lamb. It is very nigh: thou -art on the brink of heaven. Another step, and thou enterest into the -kingdom, of righteousness and peace and joy. Art thou all sin? _Behold -the Lamb of_ God, _who taketh away the sin of the world_. All unholy? -See thy _Advocate with the Father_, Jesus Christ _the righteous_. Art -thou unable to atone for the least of thy sins? _He is the propitiation -for_ all thy _sins_. Now believe on the Lord Jesus Christ, and all thy -sins are blotted out. Art thou totally unclean in soul and body? Here -is the _fountain for sin and uncleanness. Arise and wash away thy sins_: -stagger no more at the promise through unbelief. Give glory to God: -dare to believe! Now cry out, from the ground of thy heart, - - Yes, I yield, I yield at last, - Listen to thy speaking blood; - Me with all my sins I cast - On my atoning God! - -13. *Then thou learnest of him to be _lowly of heart_. And this is the -true, genuine, Christian humility, which flows from a sense of the love -of God, reconciled to us in _Christ Jesus_. _Poverty of spirit_, in -this meaning of the word, begins, where a sense of guilt and of the -wrath of God ends; and is, a continual sense of our total dependence -on him, for every good thought or word or work; of our utter inability -to all good, unless he _water us every moment_: and an abhorrence of -the praise of men, knowing that all praise is due unto God only. With -this is joined a loving shame, a tender humiliation before God, even -for the sins which we know he hath forgiven us, and for the sin which -still remaineth in our hearts, although we know it is not imputed to -our condemnation. Nevertheless the conviction we feel of inbred sin, is -deeper and deeper every day. The more we grow in grace, the more do we -see, of the desperate wickedness of our heart. The more we advance in -the knowledge and love of God, through our Lord Jesus Christ, (as great -a mystery as this may appear, to those who know not the power of God -unto salvation) the more do we discern of our alienation from God, of -the enmity that is in our carnal mind, and the necessity of our being -entirely renewed in righteousness and true holiness. - - -II. 1. It is true, he has scarce any conception of this, who now begins -to know the inward kingdom of heaven. _In his prosperity_ he saith, _I -shall never be moved; Thou_, Lord, _hast made my hill so strong_. Sin -is so utterly bruised beneath his feet, that he can scarce believe it -remaineth in him. Even temptation is silenced and speaks not again: it -cannot approach, but stands afar off. He is borne aloft in the chariots -of joy and love: he soars _as upon the wings of an eagle_. But our Lord -well knew, that this triumphant state does not often continue long. He -therefore presently subjoins, _Blessed are they that mourn; for they -shall be comforted_. - -2. Not that we can imagine this promise belongs to those, who mourn -only on some worldly account: who are in sorrow and heaviness, merely -on account of some worldly trouble or disappointment; such as the loss -of their reputation, or friends; or the impairing of their fortune. -As little title to it have they who are afflicting themselves, through -fear of some temporal evil: or who pine away with anxious care, or -that desire of earthly things which _maketh the heart sick_. Let us not -think, these _shall receive any thing from the_ Lord: he is not in all -their thoughts. Therefore it is that they thus _walk in a vain shadow, -and disquiet themselves in vain_. And _this shall ye have of mine hand_, -saith the Lord, _ye shall lie down in sorrow_. - -3. The mourners of whom our Lord here speaks, are those that mourn on -quite another account: they that mourn after God, after him in whom -they did _rejoice, with joy unspeakable_, when he gave them to _taste -the good_, the pardoning _word, and the powers of the world to come_. -But he now _hides his face and they are troubled_; they cannot see him -through the dark cloud. But they see temptation and sin, which they -fondly supposed were gone never to return, arising again, following -after them amain, and holding them in on every side. It is not strange -if their soul is now disquieted within them, and trouble and heaviness -take hold upon them. Nor will their great enemy fail to improve the -occasion; to ask, “Where is now thy God? Where is now the blessedness -whereof thou spakest? The beginning of the kingdom of heaven? Yea, hath -God said, Thy sins are forgiven thee? Surely God hath not said it. It -was only a dream, a mere delusion, a creature of thy own imagination. -If thy sins are forgiven, why art thou thus? Can a pardoned sinner be -thus unholy?”――And if then, instead of immediately crying to God, they -reason with him that is wiser than they, they will be in heaviness -indeed, in sorrow of heart, in anguish not to be exprest. Nay even when -God shines again upon the soul, and takes away all doubt of his past -mercy, still he that is _weak in faith_ may be tempted and troubled, -on account of what is to come: especially, when inward sin revives, -and thrusts sore at him that he may fall. Then may he again cry out, - - “I have a sin of fear, that when I’ve spun - My last thread, I shall perish on the shore!” - -Lest I should make shipwreck of the faith, and my last state be worse -than the first: - - “Lest all my bread of life should fail - And I sink down unchang’d to hell.” - -4. Sure it is that this affliction _for the present is not joyous but -grievous. Nevertheless, afterward it bringeth forth peaceable fruit -unto them that are exercised thereby. Blessed_ therefore _are they -that_ thus _mourn_, if they _tarry the_ Lord’s _leisure_, and suffer -not themselves to be turned out of the way, by the miserable comforters -of the world; if they resolutely reject all the comforts of sin, of -folly and vanity; all the idle diversions and amusements of the world, -all the pleasures which _perish in the using_, and which only tend -to benumb and stupify the soul, that it may neither be sensible of -itself nor God. Blessed are they who _follow on to know the_ Lord, -and steadily refuse all other comfort. They shall be comforted by the -consolations of his Spirit, by a fresh manifestation of his love; by -such a witness of his accepting them in the Beloved, as shall never -more be taken away from them. This _full assurance of faith_ swallows -up all doubt, as well as all tormenting fear; God now giving them a -sure hope of an enduring substance and _strong consolation through -grace_. Without disputing, whether it be possible for any of those to -_fall away, who were once enlightened and made partakers of the Holy -Ghost_, it suffices them to say, by the power now resting upon them, -[54]_Who shall separate us from the love of_ Christ? _I am persuaded, -that neither death nor life, nor things present, nor things to come: -nor height nor depth――shall be able to separate us from the love of_ -God, _which is in_ Christ Jesus _our_ Lord! - -5. This whole process, both of mourning for an absent God, and -recovering the joy of his countenance, seems to be shadowed out in what -our Lord spoke to his apostles, the night before his passion. [55]_Do -ye enquire of that I said, a little while and ye shall not see me, and -again a little while and ye shall see me? Verily verily I say unto you, -that ye shall weep and lament_, namely when ye do not see me; _but the -world shall rejoice_, shall triumph over you, as though your hope were -now come to an end. _And ye shall be sorrowful_, thro’ doubt, thro’ -fear, thro’ temptation, thro’ vehement desire: _But your sorrow shall -be turned into joy_, by the return of him whom your soul loveth. _A -woman when she is in travail, hath sorrow because her hour is come. -But as soon as she is delivered of the child, she remembreth no more -the anguish, for joy that a man is born into the world. And ye now have -sorrow_: ye mourn and cannot be comforted. _But I will see you again: -and your heart shall rejoice_, with calm, inward joy, _and your joy no -man taketh from you_. - -6. *But although this mourning is at an end, is lost in holy joy, -by the return of the Comforter, yet is there another, and a blessed -mourning it is, which abides in the children of God. They still mourn -for the sins and miseries of mankind: they _weep with them that weep_. -They weep for them that weep not for themselves, for the sinners -against their own souls. They mourn for the weakness and unfaithfulness -of those, that are in some measure saved from their sins. _Who is weak -and they are not weak? Who is offended and they burn not?_ They are -grieved for the dishonour continually done to the Majesty of heaven -and earth. At all times they have an awful sense of this, which brings -a deep seriousness upon their spirit: a seriousness which is not a -little increased, since the eyes of their understanding were opened, by -their continually seeing the vast ocean of eternity, without a bottom -or a shore, which has already swallowed up millions of millions of men, -and is gaping to devour them that yet remain. They see here, the house -of God eternal in the heavens; there, hell and destruction without a -covering; and thence feel the importance of every moment, which just -appears, and is gone for ever. - -7. *But all this wisdom of God is foolishness with the world. The whole -affair of _mourning_ and _poverty of spirit_, is with them stupidity -and dullness. Nay ’tis well if they pass so favourable a judgment upon -it; if they do not vote it to be mere moping and melancholy, if not -downright lunacy and distraction. And it is no wonder at all, that this -judgment should be passed, by those who know not God. Suppose as two -persons were walking together, one should suddenly stop, and with the -strongest signs of fear and amazement, cry out, “On what a precipice do -we stand! See, we are on the point of being dashed in pieces! Another -step, and we fall into that huge abyss. Stop! I will not go on for -all the world.” When the other, who seemed to himself at least equally -sharp-sighted, looked forward and saw nothing of all this; what would -he think of his companion? But that he was _beside himself_; that his -head was out of order: that much religion (if he was not guilty of much -learning) had certainly _made him mad_. - -8. *But let not the children of God, _the mourners in Sion_, be moved -by any of these things. Ye whose eyes are enlightened, be not troubled -by those, who walk on still in darkness. Ye do not walk on in a vain -shadow: God and eternity are real things. Heaven and hell are in very -deed open before you: and ye are on the edge of the great gulph. It has -already swallowed up more than words can express, nations and kindreds -and peoples and tongues, and still yawns to devour, whether they see -it or no, the giddy, miserable children of men. O cry aloud! Spare not! -Lift up your voice, to him who grasps both time and eternity, both for -yourselves and your brethren, that ye may be counted worthy to escape -the destruction that cometh as a whirlwind! That ye may be brought safe, -thro’ all the waves and storms, into the haven where you would be. Weep -for yourselves, till he wipes away the tears from your eyes. And even -then weep for the miseries that come upon the earth, till the Lord of -all shall put a period to misery and sin, shall wipe away the tears -from all faces, and _the knowledge of the_ Lord _shall cover the earth, -as the waters cover the sea_. - - - - - SERMON XXII. - - UPON OUR LORD’S SERMON ON THE MOUNT. - DISCOURSE II. - MATT. v. 5, 6, 7. - - - _Blessed are the meek; for they shall inherit the earth. - - Blessed are they that do hunger and thirst after righteousness; - for they shall be filled. - - Blessed are the merciful; for they shall obtain mercy._ - -I. 1. WHEN _the winter is past_, when _the time of singing is come, and -the voice of the turtle is heard in the land_; when he that comforts -the mourners is now returned, _that he may abide with them for ever_: -when at the brightness of his presence the clouds disperse, the dark -clouds of doubt and uncertainty, the storms of fear flee away, the -waves of sorrow subside, and their spirit again _rejoiceth in_ God -their _Saviour_: then is it that this word is eminently fulfilled, -then those whom he hath comforted can bear witness, _Blessed_ or happy, -_are the meek; for they shall inherit the earth_. - -2. *But who are the meek? Not those who grieve at nothing, because they -know nothing; who are not discomposed at the evils that occur, because -they discern not evil from good. Not those who are sheltered from the -shocks of life, by a stupid insensibility; who have either by nature or -art, the virtue of stocks and stones, and resent nothing, because they -feel nothing. Brute philosophers are wholly unconcerned in this matter. -Apathy is as far from meekness as from humanity. So that one would not -easily conceive, how any Christians of the purer ages, especially any -of the fathers of the church, could confound these, and mistake one of -the foulest errors of Heathenism, for a branch of true Christianity. - -3. *Nor does Christian meekness imply, the being without zeal for God, -any more than it does ignorance or insensibility. No; it keeps clear -of every extreme, whether in excess or defect. It does not destroy but -balance the affections, which the God of nature never designed should -be rooted out by grace, but only brought and kept under due regulations. -It poises the mind aright. It holds an even scale, with regard to anger -and sorrow and fear: preserving the mean in every circumstance of life, -and not declining either to the right-hand or the left. - -4. *Meekness therefore seems properly to relate to ourselves. But it -may be referred either to God or our neighbour. When this due composure -of mind has reference to God, it is usually termed resignation; a calm -acquiesence in whatsoever is his will concerning us, even though it -may not be pleasing to nature; saying continually, _It is the_ Lord; -_let him do what seemeth him good_. When we consider it more strictly -with regard to ourselves, we stile it patience or contentedness. When -it is exerted toward other men, then it is mildness to the good, and -gentleness to the evil. - -5. *They who are truly meek, can clearly discern what is evil; and they -can also suffer it. They are _sensible_ of every thing of this kind; -but still meekness holds the reins. They are exceeding _zealous for -the_ Lord _of Hosts_; but their zeal is always guided by knowledge, -and tempered in every thought and word and work, with the love of man -as well as the love of God. They do not desire to extinguish any of -the passions, which God has for wise ends implanted in their nature. -But they have the mastery of all; they hold them all in subjection, -and employ them only in subservience to those ends. And thus even the -harsher and more unpleasing passions, are applicable to the noblest -purposes. Even hate and anger and fear, when engaged against sin, and -regulated by faith and love, are as walls and bulwarks to the soul, so -that the wicked one cannot approach to hurt it. - -♦6. ’Tis evident, this divine temper, is not only to abide, but -to increase in us day by day. Occasions of exercising, and thereby -increasing it, will never be wanting while we remain upon earth. We -_have need of patience, that after_ we _have done_ and suffered _the -will of_ God, we _may receive the promise_. We have need of resignation, -that we may in all circumstances say, _Not as I will, but as thou -wilt_. And we have need of _gentleness toward all men_; but especially -toward the evil and unthankful: otherwise we shall be overcome of evil, -instead of overcoming evil with good. - -7. Nor does meekness restrain only the outward act, as the Scribes -and Pharisees taught of old, and the miserable teachers, who are not -taught of God, will not fail to do in all ages. Our Lord guards against -this, and shews the true extent of it, in the following words: _Ye have -heard, that it was said by them of old time, Thou shalt not kill; and -whosoever shall kill shall be in danger of the judgment_, ver. 21, &c. - -_But I say unto you, that whosoever shall be angry with his brother -without a cause, shall be in danger of the judgment; and whosoever -shall say to his brother, Raca, shall be in danger of the council: but -whosoever shall say, Thou fool, shall be in danger of hell-fire._ - -8. Our Lord here ranks under the head of murder, even that anger which -goes no farther than the heart; which does not shew itself by any -outward unkindness; no, not so much as a passionate word. - -_Whosoever is angry with his brother_, with any man living, seeing -we are all brethren, whosoever feels any unkindness in his heart, any -temper contrary to love: whosoever is angry _without a cause_, without -a sufficient cause, or farther than that cause requires, _shall be -in danger of the judgment_, ἔνοχος ἔστι· _shall_ in that moment _be -obnoxious to_ the righteous judgment of God. - -But would not one be inclined to prefer the reading of those copies, -which omit the word, εἰκῆ, _without a cause_? Is it not entirely -superfluous? For if _anger at persons_ be a temper contrary to love, -how can there be a cause, a sufficient cause for it? Any that will -justify it in the sight of God? - -_Anger at sin_, we allow. In this sense we may _be angry and_ yet we -_sin not_. In this sense our Lord himself, is once recorded to have -been angry. He _looked round about upon them with anger, being grieved -for the hardness of their hearts_. He was grieved at the sinners, and -angry at the sin. And this is undoubtedly right before God. - -9. _And whosoever shall say to his brother, Raca_: whosoever shall give -way to anger, so as to utter any contemptuous word. It is observed by -commentators, that _Raca_ is a _Syriack_ word, which properly signifies, -_empty, vain, foolish_: So that it is as inoffensive an expression -as can well be used, toward one at whom we are displeased. And yet -whosoever should use this, as our Lord assures us, _shall be in danger -of the council_: Rather, shall be obnoxious thereto: he shall be liable -to a severer sentence from the Judge of all the earth. - -_But whosoever shall say, Thou fool_――Whosoever shall so give place to -the devil, as to break out into reviling, into designedly reproachful -and contumelious language, _shall be obnoxious to hell-fire_, shall -in that instant be liable to the highest condemnation. It should be -observed, That our Lord describes all these, as obnoxious to capital -punishment. The first, to strangling, usually inflicted on those who -were condemned in one of the inferior courts: the second to stoning, -which was frequently inflicted on those who were condemned by the great -council at _Jerusalem_; the third to burning alive, inflicted only on -the highest offenders, in the _valley of the sons of_ Hinnom. Γῆ Ἑννών· -from which that word is evidently taken, which we translate hell. - -10. And whereas men naturally imagine, that God will excuse their -defect in some duties, for their exactness in others, our Lord next -takes care to cut off that vain, though common imagination. He shews, -That it is impossible for any sinner to _commute_ with God: who will -not accept one duty for another, nor take a part of obedience for -the whole. He warns us, That the performing our duty to God, will not -excuse us from our duty to our neighbour: that works of piety, as they -are called, will be so far from commending us to God, if we are wanting -in charity, that on the contrary, that want of charity will make all -those works an abomination to the Lord. - -_Therefore, if thou bring thy gift to the altar, and there remembrest -that thy brother hath ought against thee_, on account of thy unkind -behaviour toward him, of thy calling him, _Raca_, or _Thou fool_; think -not that thy gift will atone for thy anger; or that it will find any -acceptance with God, so long as thy conscience is defiled with the -guilt of unrepented sin. _Leave there thy gift before the altar, and go -thy way, first be reconciled to thy brother_, (at least, do all that in -thee lies toward being reconciled) _and then come and offer thy gift_, -ver. 23, 24. - -11. And let there be no delay in what so nearly concerneth thy soul. -_Agree with thine adversary quickly_――Now: upon the spot――_while thou -art in the way with him_――If it be possible, before he go out of thy -sight――_Lest at any time the adversary deliver thee to the judge_――Lest -he appeal to God, the judge of all, _and the Judge deliver thee to the -officer_, to _Satan_, the executioner of the wrath of God, _and thou -be cast into prison_, into hell, there to be reserved to the judgment -of the great day. _Verily I say unto thee, thou shalt by no means come -out thence, till thou hast paid the uttermost farthing._ But this it -is impossible for thee ever to do; seeing thou hast nothing to pay. -Therefore if thou art once in that prison, the smoke of thy torment -must _ascend up for ever and ever_. - -12. *Mean time _the meek shall inherit the earth_. Such is the -foolishness of worldly wisdom! The wise of the world had warned them -again and again, “That if they did not resent such treatment, if they -would tamely suffer themselves to be thus abused, there would be no -living for them upon earth; that they would never be able to procure -the common necessaries of life, nor to keep even what they had; that -they could expect no peace, no quiet possession, no enjoyment of any -thing.” Most true――suppose there were no God in the world; or suppose -he did not concern himself with the children of men. But _when_ God -_ariseth to judgment, and to help all the meek upon earth_: how doth -he laugh all this Heathen wisdom to scorn, and turn the _fierceness of -man to his praise_! He takes a peculiar care, to provide them with all -things needful for life and godliness. He secures to them the provision -he hath made, in spite of the force, fraud, or malice of men. And what -he secures, he _gives_ them _richly to enjoy_. It is sweet to them, be -it little or much. As _in patience_ they _possess their souls_, so they -truly possess whatever God hath given them. They are always content, -always pleased with what they have. It pleases them, because it pleases -God. So that while their heart, their desire, their joy is in heaven, -they may truly be said to _inherit the earth_. - -13. But there seems to be a yet farther meaning in these words, even -that they shall have a more eminent part _in the new earth, wherein -dwelleth righteousness_, in that inheritance, a general description -of which (and the particulars we shall know hereafter) St. _John_ hath -given in the 20th chapter of the _♦Revelation. And I saw an angel come -down from heaven――and he laid hold on the dragon, that old serpent――and -bound him a thousand years――And I saw the souls of them that were -beheaded for the witness of_ Jesus, _and for the word of_ God, _and -of them which had not worshipped the beast, neither his image, neither -had received his mark upon their foreheads or in their hands, and they -lived and reigned with_ Christ _a thousand years. But the rest of the -dead lived not again, until the thousand years were expired. This is -the first resurrection: blessed and holy is he that hath part in the -first resurrection: on such the second death hath no power. But they -shall be priests of_ God _and of_ Christ, _and shall reign with him a -thousand years_. - - -II. 1. Our Lord has hitherto been more immediately employed, in -removing the hindrance of true religion: such is pride, the first, -grand hindrance of all religion, which is taken away by _poverty of -spirit_; levity, and thoughtlessness, which prevent any religion from -taking root in the soul, till they are removed by holy _mourning_: such -are anger, impatience, discontent, which are all healed by Christian -_meekness_. And when once these hindrances are removed, these evil -diseases of the soul, which were continually raising false cravings -therein, and filling it with sickly appetites, the native appetite of a -heaven-born spirit returns; it hungers and thirsts after righteousness: -and _blessed are they which hunger and thirst after righteousness; for -they shall be filled_. - -2. Righteousness (as was observed before) is the image of God, the mind -which was in _Christ Jesus_. It is every holy and heavenly temper in -one; springing from, as well as terminating in the love of God, as our -Father and Redeemer, and the love of all men, for his sake. - -3. _Blessed are they which hunger and thirst after_ this: in order -fully to understand which expression, we should observe, first, That -hunger and thirst are the strongest of all our bodily appetites. In -like manner this hunger in the soul, this thirst after the image of -God, is the strongest of all our spiritual ♦appetites, when it is once -awakened in the heart: yea, it swallows up all the rest in that one -great desire, to be renewed after the likeness of him that created us. -We should, secondly, observe, That from the time we begin to hunger and -thirst, those appetites do not cease, but are more and more craving and -importunate, ’till we either eat and drink or die. And even so, from -the time that we begin to hunger and thirst after the whole mind which -was in _Christ_, these spiritual appetites do not cease, but cry after -their food with more and more importunity. Nor can they possibly cease, -before they are satisfied, while there is any spiritual life remaining. -We may, thirdly, observe, That hunger and thirst are satisfied with -nothing but meat and drink. If you would give to him that is hungry -all the world beside, all the elegance of apparel, all the trappings of -state, all the treasure upon earth, yea thousands of gold and silver: -if you would pay him ever so much honour, he regards it not; all these -things are then of no account with him. He would still say, These -are not the things I want: give me food, or else I die. The very -same is the case with every soul that truly hungers and thirsts after -righteousness. He can find no comfort in any thing but this; he can be -satisfied with nothing else. Whatever you offer besides, it is lightly -esteemed; whether it be riches, or honour, or pleasure, he still says, -this is not the thing which I want. Give me love or else I die! - -4. *And it is as impossible to satisfy such a soul, a soul that is -a-thirst for God, the living God, with what the world accounts religion, -as with what they account happiness. The religion of the world implies -three things; first, The doing no harm, the abstaining from outward sin; -at least from such as is scandalous, as robbery, theft, common swearing, -drunkenness; secondly, The doing good, the relieving the poor, the -being charitable, as it is called: thirdly, The using the means of -grace; at least, the going to church and to the Lord’s supper. He in -whom these three marks are found, is termed by the world a religious -man. But will this satisfy him who hungers after God? No. It is not -food for his soul. He wants a religion of a nobler kind, a religion -higher and deeper than this. He can no more feed on this poor, shallow, -formal thing, than he can _fill his belly with the east-wind_. True, he -is careful to abstain from the very appearance of evil: he is zealous -of good works. He attends all the ordinances of God. But all this is -not what it longs for. This is only the outside of that religion, which -he insatiably hungers after. The knowledge of God in _Christ Jesus, the -life which is hid with_ Christ _in_ God, the being _joined unto the_ -Lord in _one Spirit_, the having _fellowship with the Father and the -Son_; the _walking in the light as_ God _is in the light_, the being -_purified even as he is pure_: this is the religion, the righteousness -he thirsts after. Nor can he rest, ’till he thus rests in God. - -5. _Blessed are they who_ thus _hunger and thirst after righteousness. -For they shall be filled._ They shall be filled with the thing which -they long for; even with righteousness and true holiness. God shall -satisfy them with the blessings of his goodness, with the felicity of -his chosen. He shall feed them with the bread of heaven, with the manna -of his love. He shall give them to drink of his pleasures as out of the -river, which he that drinketh of, shall never thirst: only for more and -more of the water of life. This thirst shall endure for ever. - - The painful thirst, the fond desire - Thy joyous presence shall remove: - But my full soul shall still require - A whole eternity of love. - -6. *Whosoever then thou art, to whom God hath given to _hunger and -thirst after righteousness_, cry unto him that thou mayest never lose -that inestimable gift, that this divine appetite may never cease. If -many rebuke thee, and bid thee hold thy peace, regard them not, yea, -cry so much the more, _Jesus, Master, have mercy on me_! Let me not -live, but to be holy as thou art holy! No more _spend thy money for -that which is not bread_, nor thy _labour for that which satisfieth -not_. Canst thou hope to dig happiness out of the earth? To find it -in the things of the world. O trample under foot all its pleasures, -despise its honours, count its riches as dung and dross: yea, and -all the things which are beneath the sun, _for the excellency of the -knowledge of_ Christ Jesus; for the entire renewal of thy soul in that -image of God, wherein it was originally created. Beware of quenching -that blessed hunger and thirst, by what the world calls religion: a -religion of form, of outside shew, which leaves the heart as earthly -and sensual as ever. Let nothing satisfy thee but the power of -godliness, but a religion that is spirit and life; thy dwelling in God -and God in thee, the being an inhabitant of eternity; the entring in -by the blood of sprinkling _within the veil_, and _sitting in heavenly -places with_ Christ Jesus. - - -III. 1. And the more they are filled with the life of God, the more -tenderly will they be concerned for those, who are still without God -in the world, still dead in trespasses and sins. Nor shall this concern -for others lose its reward. _Blessed are the merciful; for they shall -obtain mercy._ - -The word used by our Lord, more immediately implies, the compassionate, -the tender-hearted: those, who far from despising, earnestly grieve for -those that do not hunger after God. This eminent part of brotherly love, -is here (by a common figure) put for the whole: So that _the merciful_, -in the full sense of the term, are they who _love their neighbours as -themselves_. - -2. Because of the vast importance of this love, without which, _tho’ -we spake with the tongues of men and angels, tho’ we had the gift of -prophecy and understood all mysteries and all knowledge, tho’ we had -all faith so as to remove mountains_; yea, _tho’_ we _gave all_ our -_goods to feed the poor, and_ our very _bodies to be burned, it_ would -_profit us nothing_: the wisdom of God has given us by the apostle -_Paul_, a full and particular account of it: by considering which we -shall most clearly discern, who are the _merciful_ that shall _obtain -mercy_. - -3. _Charity_, or _Love_ (as it were to be wished it had been rendered -throughout, being a far plainer and less ambiguous word) the love -of our neighbour as _Christ_ hath loved us, _suffereth long_, is -patient toward all men. It suffers all the weakness, ignorance, errors, -infirmities, all the frowardness and littleness of faith, in the -children of God; all malice and wickedness of the children of the world. -And it suffers all this, not only for a time, for a short season, but -to the end: still feeding our enemy when he hungers: if he thirst, -still giving him drink: thus continually _heaping coals of fire_, of -melting love, _upon his head_. - -4. And in every step toward this desirable end, the _overcoming evil -with good, love is kind_: (χρηστεύεται· a word not easily translated) -it is soft, mild, benign. It stands at the utmost distance from -moroseness, from all harshness or sowerness of spirit; and inspires the -sufferer at once with the most amiable sweetness, and the most fervent -and tender affection. - -5. Consequently, _love envieth not_, it is impossible it should, it -is directly opposite to that baneful temper. It cannot be, that he who -has this tender affection to all, who earnestly wishes all temporal -and spiritual blessings, all good things in this world and the world -to come, to every soul that God hath made, should be pained at his -bestowing any good gift, on any child of man. If he has himself -received the same, he does not grieve but rejoice, that another -partakes of the common benefit. If he has not, he blesses God, that -his brother at least has, and is herein happier than himself. And the -greater his love, the more does he rejoice, in the blessings of all -mankind: the farther is he removed from every kind and degree of envy -toward any creature. - -6. Love οὐ περπερεύεται· Not _vaunteth not itself_, which co-incides -with the very next words, but rather (as the word likewise properly -imports) _is not rash_ or _hasty_ in judging. It will not hastily -condemn any one. It does not pass a severe sentence, on a slight or -sudden view of things. It first weighs all the evidence, particularly -that which is brought in favour of the accused. A true lover of his -neighbour, is not like the generality of men, who even in cases of the -nicest nature, “see a little, presume a great deal, and so jump to the -conclusion.” No: he proceeds with wariness and circumspection, taking -heed to every step: willingly subscribing to that rule of the ancient -Heathen, (O where will the modern Christian appear!) “I am so far from -lightly believing what one man says against another, that I will not -easily believe what a man says against himself. I will always allow him -second thoughts, and many times council too.” - -7. It follows, love _is not puffed_ up. It does not incline or suffer -any man _to think more highly of himself than he ought to think_: but -rather _to think soberly_. Yea, it humbles the soul unto the dust. It -destroys all high conceits engendering pride, and makes us rejoice to -be as nothing, to be little and vile, the lowest of all, the servant -of all. They who are _kindly affectioned one to another with brotherly -love_, cannot but _in honour prefer one another_. Those who _having the -same love_ are _of one accord_, do _in lowliness of mind each esteem -other better than themselves_. - -8. _It doth not behave itself unseemly._ It is not rude, or willingly -offensive to any. It _renders to all their due; fear to whom fear, -honour to whom honour_: courtesy, civility, humanity to all the world; -in their several degrees _honouring all men_. A late writer defines -good-breeding, nay, the highest degree of it, politeness, “a continual -desire to please, appearing in all the behaviour.” But if so, there -is none so well-bred as a Christian, a lover of all mankind. For he -cannot but desire to _please all men, for their good, to edification_. -And this desire cannot be hid: it will necessarily appear in all -his intercourse with men. For his _love_ is _without dissimulation_; -it will appear in all his actions and conversation: yea, and will -constrain him, tho’ without guile, to _become all things to all men, -if by any means_ he _may save some_. - -9. And in becoming all things to all men, _love seeketh not her own_. -In striving to please all men, the lover of mankind has no eye at all -to his own temporal advantage. He covets no man’s silver, or gold, or -apparel: he desires nothing, but the salvation of their souls. Yea, in -some sense he maybe be said, _not to seek his own_ spiritual, any more -than temporal advantage. For while he is on the full stretch to save -their souls from death, he, as it were forgets himself. He does not -think of himself, so long as that zeal for the glory of God swallows -him up. Nay, at some times, he may almost seem, through an excess of -love, to give up himself, both his soul and his body: while he cries -out with _Moses, [56]Oh! this people have sinned a great sin. Yet -now, if thou wilt, forgive their sin. And if not, blot me out of the -book which thou hast written_! Or with St. _Paul, [57]I could wish -that myself were accursed from_ Christ, _for my brethren, my kinsmen -according to the flesh_! - -10. No marvel that such _love is not provoked_: οὐ παροξύνεται· Let it -be observed, the word _easily_, strangely inserted in the translation, -is not in the original. St. _Paul_’s words are absolute. _Love is not -provoked_: it is not provoked to unkindness, toward any one. Occasions -indeed will frequently occur; outward provocations of various kinds: -but love does not yield to provocation. It triumphs over all. In all -trials it looketh unto _Jesus_, and is more than conqueror in his love. - -’Tis not improbable, that our translators inserted that word, as it -were to _excuse_ the apostle; who, as they supposed, might otherwise -appear to be wanting, in the very love which he so beautifully -describes. They seem to have supposed this from a phrase in the _Acts -of the apostles_: which is likewise very inaccurately translated. When -_Paul_ and _Barnabas_ disagreed concerning _John_, the translation -runs thus, [58]_And the contention was so sharp between them, that they -departed asunder_. This naturally induces the reader to suppose, that -they were equally sharp therein: that St. _Paul_, who was undoubtedly -right, with regard to the point in question (it being quite improper to -take _John_ with them again, who had deserted them before) was as much -provoked as _Barnabas_, who gave such a proof of his anger, as to leave -_the work_ for which he had been _set apart by the Holy Ghost_. But the -original imports no such thing; nor does it affirm, that St. _Paul_ was -provoked at all. It simply says καὶ ἐγένετο παροξυσμός· _And there was -a sharpness, a paroxism_ of anger: in consequence of which _Barnabas_ -left St. _Paul_, took _John_ and went his own way. _Paul_ then _chose_ -Silas _and departed, being recommended by the brethren to the grace of_ -God; (which is not said concerning _Barnabas_) _and he went through_ -Syria _and_ Cilicia, as he had proposed, _confirming the churches_. But -to return. - -11. Love prevents a thousand provocations which would otherwise arise, -because _it thinketh no evil_. Indeed the merciful man cannot avoid -knowing many things that are evil, he cannot but see them with his own -eyes, and hear them with his own ears. For love does not put out his -eyes, so that it is impossible for him, not to see that such things are -done. Neither does it take away his understanding, any more than his -senses, so that he cannot but know that they are evil. For instance: -when he sees a man strike his neighbour, or hears him blaspheme God, -he cannot either question the thing done or the words spoken, or doubt -of their being evil. Yet οὐ λογίζεται τὸ κακόν· The word λογίζεται -(_thinketh_) does not refer, either to our seeing and hearing, or -to the first and involuntary acts of our understanding: but to our -willingly _thinking_ what we need not: our _inferring_ evil, where -it does not appear: to our _reasoning_ concerning things which we do -not see; our _supposing_ what we have neither seen nor heard. This -is what true love absolutely destroys. It tears up, root and branch, -all _imagining_ what we have not known. It casts out all jealousies, -all evil surmisings, all readiness to believe evil. It is frank, open, -unsuspicious; and as it cannot design, so neither does it fear evil. - -12. *_It rejoiceth not in iniquity_: common as this is, even among -those who bear the name of _Christ_; who scruple not to rejoice over -their enemy, when he falleth either into affliction or error or sin. -Indeed how hardly can they avoid this, who are zealously attached to -any party? How difficult is it for them not to be pleased with any -fault which they discover in those of the opposite party? With any real -or supposed blemish, either in their principles or practice? What warm -defender of any cause is clear of these? Yea, who is so calm as to be -altogether free? Who does not rejoice when his adversary makes a false -step, which he thinks will advantage his own cause? Only a man of love. -He alone weeps over either the sin or folly of his enemy, takes no -pleasure in hearing or in repeating it, but rather desires that it may -be forgotten for ever. - -13. *But he _rejoiceth in the truth_, wheresoever it is found, in the -_truth which is after Godliness_, bringing forth its proper fruit, -holiness of heart and holiness of conversation. He rejoices to find, -that even those who oppose him, whether with regard to opinions or -some points of practice, are nevertheless lovers of God, and in other -respects unreprovable. He is glad to hear good of them, and to speak -all he can consistently with truth and justice. Indeed, good in general -is his glory and joy, wherever diffused through out the race of mankind. -As a citizen of the world he claims a share in the happiness of all -the inhabitants of it. Because he is a man, he is not unconcerned in -the welfare of any man: but enjoys whatsoever brings glory to God, and -promotes peace and good-will among men. - -14. *This love _covereth all things_. (So without all doubt πάντα -στέγει should be translated: for otherwise it would be the very same -with πάντα ὑπομένει. _endured all things_.) Because the merciful man -_rejoiceth not in iniquity_, neither does he willingly make mention of -it. Whatever evil he sees, hears, or knows, he nevertheless conceals, -so far as he can, without making himself _partaker of other men’s -sins_. *Wheresoever or with whomsoever he is, if he sees any thing -which he approves not, it goes not out of his lips, unless to the -person concerned, if haply he may gain his brother. So far is he from -making the faults or failings of others the matter of his conversation, -that of the absent he never does speak at all, unless he can speak -well. A talebearer, a backbiter, a whisperer, an evil-speaker, is to -him all one as a murderer. He would just as soon cut his neighbour’s -throat, as thus murder his reputation. Just as soon would he think of -diverting himself by setting fire to his neighbour’s house, as of thus -_scattering abroad arrows, firebrands and death, and saying, Am I not -in sport?_ - -*He makes one only exception. Sometimes he is convinced, that it is -for the glory of God, or (which comes to the same) the good of his -neighbour, that an evil should not be covered. In this case, for the -benefit of the innocent, he is constrained to declare the guilty. -But even here, 1. He will not speak at all, ’till love, superior love -constrains him. 2. He cannot do it from a general confused view of -doing good, or promoting the glory of God, but from a clear sight of -some particular end, some determinate good which he pursues. 3. Still -he cannot speak, unless he be fully convinced, that this very means is -necessary to that end; that the end cannot be answered, at least not so -effectually by any other way. 4. He then doth it with the utmost sorrow -and reluctance, using it as the last and worst medicine, a desperate -remedy in a desperate case, a kind of poison never to be used but to -expel poison. Consequently, 5. He uses it as sparingly as possible. And -this he does with fear and trembling, least he should transgress the -law of love by speaking too much, more than he would have done by not -speaking at all. - -15. Love _believeth all things_. It is always willing to think the -best; to put the most favourable construction on every thing. It is -ever ready to believe whatever may tend to the advantage of any one’s -character. It is easily convinced of (what it earnestly desires) the -innocence or integrity of any man; or, at least, of the sincerity of -his repentance, if he had once erred from the way. It is glad to excuse -whatever is amiss; to condemn the offender as little as possible, and -to make all the allowance for human weakness, which can be done without -betraying the truth of God. - -16. *And when it can no longer believe, then _love hopeth all things_. -Is any evil related of any man? Love hopes, that the relation is -not true, that the thing related was never done? Is it certain it -was?――“But perhaps it was not done with such circumstances as are -related; so that allowing the fact, there is room to hope, it was not -so ill as it is represented.” Was the action apparently, undeniably -evil? Love hopes the intention was not so. Is it clear, the design -was evil too?――“Yet might it not spring from the settled temper of the -heart: but from a start of passion, or from some vehement temptation, -which hurried the man beyond himself.” And even when it cannot be -doubted, but all the actions, designs and tempers are equally evil: -still love hopes that God will at last make bare his arm, and get -himself the victory; and that _there shall be joy in heaven over this -one sinner that repenteth, more than over ninety and nine just persons -that need no repentance_. - -17. *Lastly, _It endureth all things_. This compleats the character, -of him that is truly merciful. He endureth not some, not many things -only, not most, but absolutely _all things_. Whatever the injustice, -the malice, the cruelty of men, can inflict, he is able to suffer. He -calls nothing intolerable; he never says of any thing, “This is not to -be borne.” No; he can, not only do, but suffer all things thro’ Christ -which strengtheneth him. And all he suffers does not destroy his love, -not impair it in the least. It is proof against all. It is a flame that -burns even in the midst of the great deep. _Many waters cannot quench -his love, neither can the floods drown it._ It triumphs over all. It -_never faileth_, either in time or in eternity. - - “In obedience to what heaven decrees, - Knowledge shall fail and prophecy shall cease. - But lasting charity’s more ample sway, - Nor bound by time, nor subject to decay, - In happy triumph shall for ever live, - And endless good diffuse, and endless praise receive.” - -So shall _the merciful obtain mercy_: not only by the blessing of God, -upon all their ways, by his now repaying the love they bear to their -brethren, a thousand fold into their own bosom: but likewise by _an -exceeding and eternal weight of glory_, in the _kingdom prepared for -them from the beginning of the world_. - -18. *For a little while you may say, _Wo is me that I am constrained to -dwell with Mesech, and to have my habitation among the tents of Kedar_! -You may pour out your soul, and bemoan the loss of true, genuine love -in the earth. Lost indeed! You may well say, (but not in the antient -sense) “See how _these Christians_ love one another!” These Christian -kingdoms, that are tearing out each other’s bowels, desolating one -another with fire and sword! These Christian armies, that are sending -each other by thousands, by ten thousands quick into hell! These -Christian nations, that are all on fire with intestine broils, party -against party, faction against faction! These Christian cities, where -deceit and fraud, oppression and wrong, yea, robbery and murder go -not out of their streets! These Christian families, torn asunder with -envy, jealousy, anger, domestic jars, without number, without end! -Yea, what is most dreadful, most to be lamented of all, these Christian -churches!――Churches, (_tell it not in_ Gath――but alas, how can we -hide it, either from _Jews_, _Turks_, or _Pagans_?) that bear the -name of _Christ_ the Prince of peace, and wage continual war with each -other! That convert sinners by burning them alive: that are _drunk -with the blood of the saints_!――Does this praise belong only to Babylon -_the Great, the Mother of Harlots and abominations of the earth_? Nay, -verily: but reformed churches (so called) have fairly learned to tread -in her steps. Protestant churches too know to persecute, when they have -power in their hands, even unto blood. And mean while, how do they also -anathematize each other! Devote each other to the nethermost hell! What -wrath, what contention, what malice, what bitterness, is every where -found among them? Even where they agree in essentials, and only differ -in opinions, or in the circumstantials of religion. Who _follows after_ -only _the things that make for peace, and things wherewith one may -edify another_? O God! How long? Shall thy promise fail? Fear it not, -ye little flock. Against hope believe in hope. It is your Father’s good -pleasure, yet to renew the face of the earth. Surely all these things -shall come to an end, and the inhabitants of the earth shall learn -righteousness. _Nation shall not lift up sword against nation, neither -shall they know war any more. The mountain of the_ Lord’s _house shall -be established on the top of the mountains_: and all the kingdoms of -the world shall become the kingdom of our God. _They shall not_ then -_hurt or destroy, in all his holy mountain_: but _they shall call their -walls salvation and their gates praise_. They shall all be without spot -or blemish, loving one another, even as _Christ_ hath loved us.――Be -thou part of the first-fruits, if the harvest is not yet. Do thou love -thy neighbour as thyself. The Lord God fill thy heart with such a love -to every soul, that thou mayest be ready to lay down thy life for his -sake! May thy soul continually overflow with love, swallowing up every -unkind and unholy temper, ’till he calleth thee up into the region of -love, there to reign with him for ever and ever! - - - - - SERMON XXIII. - - UPON OUR LORD’S SERMON ON THE MOUNT. - DISCOURSE III. - MATT. v. 8, 9, 10, 11, 12. - - - _Blessed are the pure in heart; for they shall see God. - Blessed are the peace-makers; for they shall be called the - children of God. - Blessed are they which are persecuted for righteousness-sake; for - theirs is the kingdom of heaven. - Blessed are ye when men shall revile you, and persecute you, and - shall say all manner of evil against you falsely for my sake. - Rejoice and be exceeding glad; for great is your reward in heaven: - for so persecuted they the prophets which were before you._ - -I. 1. HOW excellent things are spoken of the love of our neighbour! -It is _the fulfilling of the law, the end of the commandment_. Without -this all we have, all we do, all we suffer, is of no value in the sight -of God. But it is that love of our neighbour which springs from the -love of God: otherwise itself is nothing worth. It behoves us therefore -to examine well upon what foundation our love of our neighbour stands: -whether it is really built upon the love of God? Whether _we_ do _love -him, because he first loved us_? Whether we are _pure in heart_? For -this is the foundation, which shall never be moved. _Blessed are the -pure in heart; for they shall see_ God. - -2. _The pure in heart_ are they, whose hearts God hath _purified even -as he is pure_; who are purified thro’ faith in the blood of _Jesus_, -from every unholy affection; who being _cleansed from all filthiness -of flesh and spirit, perfect holiness in the_ loving _fear of_ God. -They are, through the power of his grace, purified from pride, by the -deepest poverty of spirit; from anger, from every unkind or turbulent -passion, by meekness and gentleness; from every desire but to please -and enjoy God, to know and love him more and more, by that hunger and -thirst after righteousness, which now engrosses their whole soul: so -that now they love the Lord their God, with all their heart, and with -all their soul and mind and strength. - -3. But how little has this _purity of heart_ been regarded, by the -false teachers of all ages? They have taught men barely, to abstain -from such outward impurities, as God hath forbidden by name. But they -did not strike at the heart; and by not guarding against, they in -effect, countenanced inward corruptions. - -A remarkable instance of this, our Lord has given us, in the following -words: _Ye have heard, that it was said by them of old time, Thou shalt -not commit adultery_.[59] And in explaining this, those blind leaders -of the blind, only insist on men’s abstaining from the outward act. -[60]_But I say unto you, whosoever looketh on a woman to lust after -her, hath committed adultery with her already in his heart_, for God -requireth truth in the inward parts. He searcheth the heart and trieth -the reins. And _if_ thou _incline unto iniquity with_ thy _heart, the_ -Lord _will not hear_ thee. - -4. And God admits no excuse for retaining any thing, which is an -occasion of impurity. Therefore _if thy right eye offend thee, pluck -it out and cast it from thee: for it is profitable for thee that one -of ♦thy members should perish, and not that thy whole body should be -cast into hell_, ver. 29. If persons as dear to thee as thy right eye, -be an occasion of thy thus offending God, a means of exciting unholy -desire in thy soul; delay not; forcibly separate from them. _And if -thy right hand offend thee, cut it off, and cast it from thee: for -it is profitable for thee that one of thy members should perish, and -not that thy whole body should be cast into hell_, ver. 30. If any who -seem as necessary to thee as thy right hand, be an occasion of sin, of -impure desire; even though it were never to go beyond the heart, never -to break out in word or action: constrain thyself to an entire and -final parting: cut them off at a stroke; give them up to God. Any loss, -whether of pleasure or substance or friends, is preferable to the loss -of thy soul. - -Two steps only it may not be improper to take, before such an absolute -and final separation. First, Try whether the unclean spirit may not -be driven out by fasting and prayer, and by carefully abstaining from -every action and word and look, which thou hast found to be an occasion -of evil. Secondly, If thou art not by this means delivered, ask council -of him that watcheth over thy soul, or at least of some who have -experience in the ways of God, touching the time and manner of that -separation. But confer not with flesh and blood, lest thou be _given -up to a strong delusion to believe a lie_. - -5. Nor may marriage itself, holy and honourable as it is, be used, as -a pretence for giving a loose to our desires. Indeed, _It hath been -said, Whosoever will put away his wife, let him give her a writing of -divorcement_. And then all was well, tho’ he alledged no cause, but -that he did not like her; or liked another better. _But I say unto -you, that whosoever shall put away his wife, saving for the cause of -fornication_ (that is, adultery; the word πορνεία signifying unchastity -in general, either in the married or unmarried state) _causeth her to -commit adultery_; if she marry again; _and whosoever shall marry her -that is put away, committeth adultery_, ver. 31, 32. - -All Polygamy is clearly forbidden in these words, wherein our Lord -expresly declares, That for any woman who has a husband alive, to marry -again is adultery. By parity of reason, it is adultery for any man -to marry again, so long as he has a wife alive. Yea, altho’ they were -divorced: unless that divorce had been for the cause of adultery. In -that only case, there is no scripture, which forbids to marry again. - -6. Such is the purity of heart which God requires, and works in those -who believe on the Son of his love. And _blessed are they_ who are -thus _pure in heart. For they shall see_ God. He will _manifest himself -unto them_, not only _as he doth not unto the world_, but as he doth -not always to his own children. He will bless them with the cleared -communications of his Spirit, the most intimate _fellowship with the -Father and with the Son_. He will cause his presence to go continually -before them, and the light of his countenance to shine upon them. It -is the ceaseless prayer of their heart, _I beseech thee, shew me thy -glory_: and they have the petition they ask of him. They now see him -by faith (the veil of flesh being made, as it were, transparent) even -in these his lowest works, in all that surrounds them, in all that God -has created and made. They see him in the height above, in the depth -beneath; they see him filling all in all. - -*The pure in heart see all things full of God. They see him in the -firmament of heaven, in the moon walking in brightness, in the sun when -he rejoiceth as a giant to run his course. They see him _making the -clouds his chariots, and walking upon the wings of the wind_. They see -him _preparing rain for the earth, and blessing the increase of it; -giving grass for the cattle, and green herb for the use of man_. They -see the Creator of all, wisely governing all, and _upholding all things -by the word of his power_. O Lord, _our governor! How excellent is thy -name in all the world!_ - -7. In all his providences relating to themselves, to their souls or -bodies, the pure in heart do more particularly see God. They see his -hand ever over them for good; giving them all things in weight, and -measure, numbring the hairs of their head, making a hedge round about -them and all that they have, and disposing all the circumstances of -their life, according to the depth both of his wisdom and mercy. - -8. But in a more especial manner, they see God in his ordinances. -Whether they appear in the great congregation, to _pay him the honour -due unto his name, and worship_ him _in the beauty of holiness_; or -_enter into their closets_ and there pour out their souls before their -_Father which is in secret_: whether they search the oracles of God, or -hear the ambassadors of _Christ_ proclaiming glad tidings of salvation; -or by eating of that bread, and drinking of that cup, _shew forth his -death till he come_ in the clouds of heaven: in all these his appointed -ways, they find such a near approach as cannot be exprest. They see him, -as it were, face to face, and _talk with him, as a man talketh with his -friend_: a fit preparation for those mansions above, wherein they shall -_see him as he is_. - -9. But how far were they from seeing God, who having _heard, that it_ -had been _said by them of old time, [61]Thou shalt not forswear thyself, -but shalt perform unto the_ Lord _thine oaths_: interpreted it thus, -Thou shalt not forswear thyself, when thou swearest by the Lord Jehovah. -Thou _shalt perform unto the_ Lord these _thine oaths_. But as to other -oaths, he regardeth them not. - -So the Pharisees taught. They not only allowed all manner of swearing -in common conversation: but accounted even forswearing a little thing, -so they had not sworn by the peculiar name of God. - -But our Lord here absolutely forbids all common swearing, as well as -false swearing: and shews the heinousness of both, by the same awful -consideration, That every creature is God’s, and he is every where -present, in all, and over all. - -[62]_I say unto you, swear not at all: neither by heaven, for it is_ -God’s _throne_. And therefore this is the same as to swear by him, who -sitteth upon the circle of the heavens: [63]_nor by the earth: for it -is his footstool_; and he is as intimately present in earth as heaven: -_neither by Jerusalem, for it is the city of the great King_, and God -is _well known in her palaces. [64]Neither shalt thou swear by thy head; -because thou canst not make one hair white or black_: because even this, -it is plain, is not thine but God’s, the sole disposer of all in heaven -and earth. [65]_But let your communication_, your conversation, your -discourse with each other, _be yea, yea; nay, nay_: a bare, serious -affirming or denying; for _whatsoever is more than these, cometh of -evil_: ἐκ τοῦ πονηροῦ ἔστιν· _is of the evil one_; proceedeth from the -devil and is a mark of his children. - -10. That our Lord does not here forbid, the _swearing in judgment and -truth_, when we are required so to do by a magistrate, may appear, -1. From the occasion of this part of his discourse, the abuse he was -here reproving, which was false swearing and common swearing; the -swearing before a magistrate being quite out of the question. 2. From -the very words wherein he forms the general conclusion, _Let your -communication_, or discourse, _be yea, yea; nay, nay_. 3. From his -own example; for he answered himself upon oath, when required by a -magistrate. When [66]_the high priest said unto him, I adjure thee by -the living_ God, _that thou tell us, whether thou be the_ Christ, _the -Son of_ God? _Jesus_ immediately answered in the affirmative, _Thou -hast said_ (i.e. the truth). _Nevertheless_ (or rather, _Moreover_) -_I say unto you, Hereafter shall ye see the Son of man sitting on the -right hand of power, and coming in the clouds of heaven_. 4. From the -example of God, even the Father, [67]who _willing the more abundantly -to shew unto the heirs of promise the immutability of his counsel, -confirmed it by an oath_. 5. From the example of St. _Paul_, who, -we _think had the Spirit of_ God, and well understood the mind of -his master. [68]God _is my witness_, saith he, to the _Romans, that -without ceasing, I make mention of you always in my prayers_: to the -_Corinthians, [69]I call_ God _to record upon my soul, that to spare -you I came not as yet unto Corinth_: and to the _Philippians_. [70]God -_is my record, how greatly I long after you, in the bowels of_ Jesus -Christ. (Hence it undeniably appears, that if the apostle knew the -meaning of his Lord’s words, they do not forbid swearing on weighty -occasions, even to one another: how much less before a magistrate?) -And lastly, from that assertion of the great apostle, concerning solemn -swearing in general, (which it is impossible he could have mentioned -without any touch of blame, if his Lord had totally forbidden it) -[71]_Men verily swear by the greater_, (by one greater than themselves) -_and an oath for confirmation is to them the end of all strife_. - -11. But the great lesson which our blessed Lord inculcates here, and -which he illustrates by this example, is, that God is in all things, -and that we are to see the Creator in the glass of every creature; that -we should use and look upon nothing as separate from God, which indeed -is a kind of practical atheism; but with a true magnificence of thought, -survey heaven and earth and all that is therein, as contained by God in -the hollow of his hand, who by his intimate presence holds them all in -being, who pervades and actuates the whole created frame, and is, in a -true sense, the soul of the universe. - - -II. 1. Thus far our Lord has been more directly employed, in teaching -the religion of the heart. He has shewn, what Christians are to be. He -proceeds to shew, what they are to do also: how inward holiness is to -exert itself, in our outward conversation. _Blessed_, saith he, _are -the peace-makers; for they shall be called the children of_ God. - -2. _The peace-makers_: The word in the original is οἱ εἰρηνοποιοί· It -is well known that εἰρήνη in the sacred writings, implies all manner -of good; every blessing that relates either to the soul or the body, -to time or eternity. Accordingly when St. _Paul_ in the titles of his -epistles, wishes _grace and peace_ to the _Romans_ or the _Corinthians_, -it is as if he had said, “As a fruit of the free, undeserved love and -favour of God, may you enjoy all blessings, spiritual and temporal, all -the good things which God hath prepared for them that love him.” - -3. Hence we may easily learn, in how wide a sense, the term, -_peace-makers_ is to be understood. In its literal meaning it implies, -those lovers of God and man, who utterly detest and abhor all strife -and debate, all variance and contention: and accordingly labour with -all their might, either to prevent this fire of hell from being kindled, -or when it is kindled, from breaking out, or when it is broke out, from -spreading any farther. They endeavour to calm the stormy spirits of men, -to quiet their turbulent passions, to soften the minds of contending -parties, and, if possible, reconcile them to each other. They use all -innocent arts, and employ all their strength, all the talents which God -has given them, as well to preserve peace, where it is, as to restore -it, where it is not. It is the joy of their heart, to promote, to -confirm, to increase mutual good-will among men: but more especially -among the children of God, however distinguished by things of smaller -importance; that as they have all _one_ Lord, _one faith_; as they -_are_ all _called in one hope of their calling_, so they may all _walk -worthy of the vocation wherewith they are called: with all lowliness -and meekness, with long-suffering, forbearing one another in love; -endeavouring to keep the unity of the Spirit, in the bond of peace_. - -4. But in the full extent of the word, a _peace-maker_ is one, that as -he hath opportunity, _doth good unto all men_: one that being filled -with the love of God and of all mankind, cannot confine the expressions -of it to his own family, or friends, or acquaintance, or party: or -to those of his own opinions; no, nor those who are partakers of like -precious faith: but steps over all these narrow bounds, that he may -do good to every man: that he may some way or other manifest his love -to neighbours and strangers, friends and enemies. He doth good to -them all, as he hath opportunity, that is on every possible occasion; -_redeeming the time_, in order thereto, _buying up every opportunity_, -improving every hour, losing no moment wherein he may profit another. -He does good, not of one particular kind, but good in general: in every -possible way, employing herein all his talents of every kind; all his -powers and faculties of body and soul; all his fortune, his interest, -his reputation; desiring only, that when his Lord cometh he may say, -“Well done, good and faithful servant!” - -5. He doth good, to the uttermost of his power, even to the bodies of -all men. He rejoices to _deal his bread to the hungry_, and to _cover -the naked with a garment_. Is any a stranger? He takes him in, and -relieves him according to his necessities. Are any sick or in prison? -He visits them, and administers such help as they stand most in need -of. And all this he does, not as unto man; but remembring him that hath -said, _Inasmuch as ye have done it unto one of the least of these my -brethren, ye have done it unto me_. - -6. How much more does he rejoice, if he can do any good to the soul -of any man? This power indeed belongeth unto God. It is he only that -changes the heart, without which every other change is lighter than -vanity. Nevertheless it pleases him who worketh all in all, to help man -chiefly by man; to convey his own power and blessing and love, through -one man to another. Therefore, although it be certain, that _the help -which is done upon earth_ God _doth it himself_, yet has no man need, -on this account, to stand idle in his vineyard. The peace maker cannot: -he is ever labouring therein, and as an instrument in God’s hand, -preparing the ground for his Master’s use, or sowing the seed of the -kingdom, or watering what is already sown, if haply God may give the -increase. According to the measure of grace which he has received, -he uses all diligence, either to reprove the gross sinner, to reclaim -those who run on headlong in the broad way of destruction; or _to give -light to them that sit in darkness_, and are ready to _perish for lack -of knowledge_; or to _support the weak_, to _lift up the hands that -hang down and the feeble knees_; or to bring back and heal that which -was _lame_ and _turned out of the way_. Nor is he less zealous to -confirm those who are already striving to enter in at the strait gate; -to strengthen those that stand, that they may _run with patience the -race which is set before them_; to _build up in_ their _most holy -faith_, those that know in whom they have believed: to exhort them -to stir up the gift of God which is in them, that daily _growing in -grace, an entrance may be ministered unto them abundantly, into the -everlasting kingdom of our_ Lord _and Saviour Jesus Christ_. - -7. Blessed are they who are thus continually employed, in the work -of faith and the labour of love. _For they shall be called_, that -is, _shall_ be (a common hebraism) _the children of_ God. God shall -continue unto them the Spirit of adoption, yea, shall pour it more -abundantly into their hearts. He shall bless them with all the -blessings of his children. He shall acknowledge them as sons before -angels and men; _and if sons, then heirs; heirs of_ God _and joint -heirs with Christ_. - - -III. 1. One would imagine such a person as has been above described, so -full of genuine humility, so unaffectedly serious, so mild and gentle, -so free from all selfish design, so devoted to God, and such an active -lover of men, should be the darling of mankind. But our Lord was better -acquainted with human nature, in its present state. He therefore closes -the character of this man of God, with shewing him the treatment he -is to expect in the world. _Blessed_, saith he, _are they which are -persecuted for righteousness sake; for theirs is the kingdom of heaven_. - -2. In order to understand this throughly, let us, first enquire, who -are they that are persecuted. And this we may easily learn from St. -_Paul: [72]As of old, he that was born after the flesh, persecuted -him that was born after the Spirit, even so it is now. Yea_, saith the -apostle, _and all that will live godly in_ Christ Jesus, _shall suffer -persecution_. The same we are taught by St. _John. [73]Marvel not, -my brethren, if the world hate you. We know that we have passed from -death unto life, because we love the brethren._ As if he had said, the -brethren, the Christians cannot be loved, but by them who have passed -from death unto life. And most expresly, by our Lord: [74]_If the world -hate you, ye know that it hated me before it hated you. If ye were of -the world, the world would love its own; but because ye are not of the -world――therefore the world hateth you. Remember the word that I said -unto you, The servant is not greater than his_ Lord. _If they have -persecuted me, they will also persecute you._ - -By all these scriptures it manifestly appears, who they are that are -persecuted: namely, the righteous, _he that is born after the Spirit; -all that will live godly in_ Christ Jesus: they that are _passed from -death unto life_; those who _are not of the world_: All those who are -meek and lowly in heart, that mourn for God, that hunger after his -likeness; all that love God and their neighbour, and therefore as they -have opportunity, do good unto all men. - -3. *If it be, secondly, enquired, why they are persecuted? The answer -is equally plain and obvious. It is _for righteousness sake_; because -they are righteous; because they are _born after the Spirit_; because -they _will live godly in_ Christ Jesus; because they _are not of -the world_. Whatever may be pretended, this is the real cause: be -their infirmities more or less, still if it were not for this, they -would be borne with, and the world would love its own. They are -persecuted, because they are _poor in spirit_, that is, say the world, -“poor-spirited, mean, dastardly souls, good for nothing, not fit to -live in the world:” Because they _mourn_; “they are such dull, heavy, -lumpish creatures, enough to sink any one’s spirits that sees them: -they are mere death-heads; they kill innocent mirth, and spoil company -wherever they come.” Because they are _meek_; “tame, passive fools, -just fit to be trampled upon:” Because they _hunger and thirst after -righteousness_; “a parcel of hot-brained enthusiasts, gaping after -they know not what, not content with rational religion, but running -mad after raptures and inward feelings:” Because they are merciful, -lovers of all, lovers of the evil and unthankful; “encouraging all -manner of wickedness; nay, tempting people to do mischief by impunity: -and men who, it is to be feared, have their own religion still to -seek; very loose in their principles:” Because they are pure in heart: -“uncharitable creatures! That damn all the world, but those that are of -their own sort! Blasphemous wretches, that pretend to make God a liar, -to live without sin!” Above all, because they are peace-makers, because -they take all opportunities of doing good to all men. This is the grand -reason why they have been persecuted in all ages, and will be ’till the -restitution of all things. - -“If they would but keep their religion to themselves, it would be -tolerable. But it is this spreading their errors, this infecting so -many others, which is not to be endured. They do so much mischief in -the world, that they ought to be tolerated no longer. It is true, the -men do some things well enough; they relieve some of the poor. But this -too, is only done to gain the more to their party; and so, in effect, -to do the more mischief.” Thus the men of the world sincerely think -and speak. And the more the kingdom of God prevails, the more the -peace-makers are enabled to propagate lowliness, meekness, and all -other divine tempers; the more mischief is done, in their account. -Consequently, the more are they enraged, against the authors of this, -and the more vehemently will they persecute them. - -4. Let us, thirdly, enquire, who are they that persecute them? St. -_Paul_ answers, _He that is born after the flesh_; every one who is -not _born of the Spirit_, or at least, desirous so to be: all that do -not, at least, labour to _live godly in Christ Jesus_: all that are -not _passed from death unto life_, and consequently cannot _love the -brethren: the world_, that is according to our Saviour’s account, _they -who know not him that sent me_: they who know not God, even the loving, -pardoning God, by the teaching of his own Spirit. - -The reason is plain. The spirit which is in the world is directly -opposite to the Spirit which is of God. It must therefore needs be, -that those who are of the world, will be opposite to those who are -of God. There is the utmost contrariety between them, in all their -opinions, their desires, designs, and tempers. And hitherto _the -leopard and the kid_, cannot _lie down_ in peace _together_. The proud, -because he is proud, cannot but persecute the lowly; the light and -airy, those that mourn: and so in every other kind; the unlikeness of -disposition, (were there no other) being a perpetual ground of enmity, -therefore (were it only on this account) all the servants of the devil, -will persecute the children of God. - -5. *Should it be inquired, fourthly, how they will persecute them? -It may be answered in general, just in that manner and measure which -the wise Disposer of all, sees will be most for his glory; will tend -most to his children’s growth in grace, and the enlargement of his -own kingdom. There is no one branch of God’s government of the world, -which is more to be admired than this. His ear is never heavy to the -threatnings of the persecutor, or the cry of the persecuted. His eye -is ever open, and his hand stretched out, to direct every the minutest -circumstance. When the storm shall begin, how high it shall rise, -which way it shall point its course, when and how it shall end, are all -determined by his unerring wisdom. The ungodly are only a sword of his: -an instrument which he uses, as it pleaseth him, and which itself, when -the gracious ends of his providence are answered, is cast into the fire. - -At some rare times, as when Christianity was planted first, and while -it was taking root in the earth; as also when the pure doctrine of -_Christ_ began to be planted again in our nation: God permitted the -storm to rise high, and his children were called to resist unto blood. -There was a peculiar reason why he suffered this with regard to the -apostles, that their evidence might be the more unexceptionable. But -from the annals of the church, we learn another, and a far different -reason, why he suffered the heavy persecutions which arose in the -second and third centuries: namely, because the mystery of iniquity did -so strongly work, because of the monstrous corruptions which even then -reigned in the church: these God chastised, and at the same time strove -to heal, by those severe but necessary visitations. - -Perhaps the same observation may be made, with regard to the grand -persecution in our own land. God had dealt very graciously with our -nation; he had poured out various blessings upon us. He had given us -peace abroad and at home; and a king wise and good, beyond his years. -And above all, he had caused the pure light of his gospel, to arise -and shine amongst us. But what return did he find? _He looked for -righteousness. But behold a cry!_ A cry of oppression and wrong, of -ambition and injustice, of malice and fraud and covetousness. Yea, -the cry of those who even then expired in the flames, entered into the -ears of the Lord of sabbaoth. It was then God arose to maintain his own -cause, against those that held the truth in unrighteousness. Then he -sold them into the hands of their persecutors, by a judgment mixt with -mercy: an affliction to punish and yet a medicine to heal the ♦grievous -backslidings of his people. - -6. But it is seldom God suffers the storm to rise so high, as torture -or death or bonds or imprisonment. Whereas his children are frequently -called to endure those lighter kinds of persecution; they frequently -suffer the estrangement of kinsfolks; the loss of the friends that were -as their own soul. They find the truth of their Lord’s word (concerning -the event, though not the design of his coming) [75]_Suppose ye that I -am come to give peace upon earth? I tell you nay; but rather division._ -And hence will naturally follow loss of business or employment, and -consequently of substance. But all these circumstances likewise are -under the wise direction of God, who allots to every one what is most -expedient for him. - -7. But the persecution which attends all the children of God, is that -our Lord describes in the following words. _Blessed are ye when men -shall revile you and persecute you_ (shall persecute, by reviling you) -_and say all manner of evil against you, falsely, for my sake_. This -cannot fail: it is the very badge of our discipleship: it is one of -the seals of our calling. It is a sure portion, entailed on all the -children of God: if we have it not, we are bastards and not sons. -Strait thro’ _evil report_, as well as _good report_, lies the only way -to the kingdom. The meek, serious, humble, zealous lovers of God and -man, are of good report among their brethren; but of evil report with -the world, who count and treat them _as the filth and off-scouring of -all things_. - -8. Indeed some have supposed, that before the fulness of the Gentiles -shall come in, the scandal of the cross will cease: that God will -cause Christians to be esteemed and loved, even by those who are as -yet in their sins. Yea, and sure it is, that even now, he at sometimes -suspends the contempt as well as the fierceness of men: _he makes a -man’s enemies to be at peace with him_ for a season, and gives him -favour with his bitterest persecutors. But setting aside this exempt -case, _the scandal of the cross is_ not yet _ceased_: but a man may say -still, _If I please men, I am not the servant of_ Christ: let no man -therefore regard that pleasing suggestion (pleasing doubtless to flesh -and blood) “That bad men only _pretend_ to hate and despise them that -are good, but do indeed love and esteem them in their hearts.” Not so: -they may employ them sometimes; but it is for their own profit. They -may put confidence in them: for they know their ways are not like other -mens. But still they love them not; unless so far as the Spirit of -God may be striving with them. Our Saviour’s words are express: _If -ye were of the world, the world would love its own; but because ye are -not of the world, therefore the world hateth you_. Yea, (setting aside -what exceptions may be made by the preventing grace or the peculiar -providence of God) it hateth them as cordially and sincerely, as ever -it did their Master. - -9. It remains only to enquire, how are the children of God to behave, -with regard to persecution? *And first, they ought not knowingly or -designedly, to bring it upon themselves. This is contrary both to the -example and advice of our Lord and all his apostles; who teach us not -only not to seek, but to avoid it, as far as we can, without injuring -our conscience; without giving up any part of that righteousness, -which we are to prefer before life itself. So our Lord expresly, -_When they persecute you in this city, flee ye into another_: which is -indeed, when it can be taken, the most unexceptionable way of avoiding -persecution. - -10. Yet think not, that you can always avoid it, either by this, or -any other means. If ever that idle imagination steals into your heart, -put it to flight by that earnest caution, _Remember the word that I -said unto you, The servant is not greater than his_ Lord. _If they have -persecuted me, they will also persecute you._ Be ye _wise as serpents, -and harmless as doves_. But will this screen you from persecution? Not -unless you have more wisdom than your Master, or more innocence than -the Lamb of God. - -Neither desire to avoid it, to escape it wholly; for if you do, you are -none of his. If you escape the persecution, you escape the blessing; -the blessing of those who are persecuted for righteousness sake. If you -are not persecuted for righteousness sake, you cannot enter into the -kingdom of heaven. _If we suffer with him, we shall also reign with him. -But if we deny him, he will also deny us._ - -11. Nay, rather, _rejoice and be exceeding glad_, when men persecute -you for his sake: when _they persecute_ you by _reviling_ you, and by -_saying all manner of evil against you falsely_; (which they will not -fail to mix with every kind of persecution; they must blacken you to -excuse themselves.) _For so persecuted they the prophets which were -before you_, those who were most eminently holy in heart and life; yea, -and all the righteous which ever have been from the beginning of the -world. Rejoice, because by this mark also, ye know unto whom ye belong. -And because _great is your reward in heaven_: the reward purchased -by the blood of the covenant, and freely bestowed in proportion to -your sufferings, as well as to your holiness of heart and life. _Be -exceeding glad_; knowing that _these light afflictions, which are but -for a moment, work out for you a far more exceeding and eternal weight -of glory_. - -12. Mean time, let no persecution turn you out of the way of lowliness -and meekness, of love and beneficence. [76]_Ye have heard_ indeed _that -it hath been said, an eye for an eye and a tooth for a tooth_. And -your miserable teachers have hence allowed you to avenge yourselves, -to return evil for evil. - -_But I say unto you, that ye resist not evil_――Not thus; not by -returning it in kind. _But_ (rather than do this) _whosoever smiteth -thee on thy right cheek, turn to him the other also. And if any man -will sue thee at the law and take away thy coat, let him have thy cloak -also. And whosoever shall compel thee to go a mile, go with him twain._ - -So invincible let thy meekness be. And be thy love suitable thereto. -_Give to him that asketh thee, and from him that would borrow of thee -turn not thou away._ Only, give not away that which is another man’s, -that which is not thine own. Therefore, 1. Take care to owe no man -any thing. For what thou owest, is not thy own but another man’s. -2. Provide for those of thine own houshold. This also God hath required -of thee: and what is necessary to sustain them in life and godliness, -is also not thine own. Then, 3. Give or lend all that remains from day -to day, or from year to year. Only first, seeing thou canst not give or -lend to all, remember the houshold of faith. - -13. The meekness and love we are to feel, the kindness we are to shew -to them which persecute us for righteousness sake, our blessed Lord -describes farther in the following verses. O that they were graven upon -our hearts! - -[77]_Ye have heard that it hath been said, Thou shalt love thy -neighbour and hate thy enemy._ (God indeed had said only the former -part, _Thou shalt love thy neighbour_. The children of the devil -had added the latter, _and hate thy enemy_.) *_But I say unto you_, -1. _Love your enemies_. See that you bear a tender good will, to those -who are most bitter of spirit against you, who wish you all manner of -evil. 2. _Bless them that curse you._ Are there any whose bitterness -of spirit breaks forth in bitter words? Who are continually cursing and -reproaching you when you are present, and _saying all evil against you_ -when absent? So much the rather do you bless. In conversing with them, -use all mildness and softness of language. Reprove them, by repeating -a better lesson before them, by shewing them how they ought to have -spoken. And in speaking of them, say all the good you can, without -violating the rules of truth and justice. 3. _Do good to them that hate -you._ Let your actions shew, that you are as real in love as they in -hatred. Return good for evil. _Be not overcome of evil, but overcome -evil with good._ 4. If you can do nothing more, at least _pray for -them that ♦despitefully use you and persecute you_. You can never be -disabled from doing this; nor can all their malice or violence hinder -you. Pour out your souls to God, not only for those, who did this once, -but now repent. This is a little thing. [78]_If thy brother seven times -a day, turn and say unto thee, I repent_; that is, if after ever so -many relapses, he give thee reason to believe, that he is really and -throughly changed, _then thou shalt forgive him_, so as to trust him, -to put him in thy bosom, as if he had never sinned against thee at -all. But pray for, wrestle with God, for those that do not repent, -that now despitefully use thee and persecute thee. Thus far forgive -them, [79]_not until seven times only, but until seventy times seven_. -Whether they repent or no, yea tho’ they appear farther and farther -from it, yet shew them this instance of kindness: _that ye may be the -children_, that ye may approve yourselves the genuine children _of -your Father which is in heaven_, who shews his goodness by giving such -blessings as they are capable of, even to his stubbornest enemies; _who -maketh his sun to rise on the evil and on the good, and sendeth rain -on the just and on the unjust. [80]For if ye love them which love you, -what reward have ye? Do not even the Publicans the same?_ Who pretend -to no religion: whom ye yourselves acknowledge to be without God in -the world. [81]_And if ye salute_, shew kindness in word or deed, -to _your brethren_, your friends or kinsfolk _only: what do ye more -than others_? Than those who have no religion at all? _Do not even -the Publicans so?_ Nay, but follow ye a better pattern than them. In -patience, in long-suffering, in mercy, in beneficence of every kind, -to all, even to your bitterest persecutors: [82]_Be ye_, Christians, -_perfect_ (in kind, tho’ not in degree) even _as your Father which is -in heaven is perfect_. - - -III. *Behold Christianity in its native form! as delivered by its -great Author! This is the genuine religion of _Jesus Christ_. Such he -presents it to him whose eyes are opened. See a picture of God, so far -as he is imitable by man! A picture drawn by God’s own hand! _Behold, -ye despisers and wonder and perish!_ Or rather, wonder and adore! -Rather cry out, Is this the religion of _Jesus_ of _Nazareth_? The -religion which I persecuted! Let me no more be found even to fight -against God. Lord, what wouldst thou have me to do?――What beauty -appears in the whole! How just a symmetry! What exact proportion -in every part! How desirable is the happiness here described? How -venerable, how lovely the holiness?――This is the _spirit_ of religion: -the quintessence of it. These are indeed the _fundamentals_ of -Christianity. O that we may not be hearers of it only! _Like a man -beholding his own face in a glass, who goeth his way, and straightway -forgetteth what manner of man he was._ Nay, but let us steadily _look -into this perfect law of liberty, and continue therein_. Let us not -rest, until every line thereof is transcribed into our own hearts. Let -us watch and pray and believe and love, and _strive for the mastery_, -’till every part of it shall appear in our soul, graven there by the -finger of God: ’till we are _holy as he which hath called us is holy, -perfect as our Father which is in heaven is perfect_! - - - - - SERMON XXIV. - - UPON OUR LORD’S SERMON ON THE MOUNT. - DISCOURSE IV. - MATT. v. 13, 14, 15, 16. - - - _Ye are the salt of the earth. But if the salt hath lost its - savour, wherewith shall it be salted? It is thenceforth good - for nothing, but to be cast out, and trodden under foot of men. - - Ye are the light of the world. A city that is set on an hill - cannot be hid. - - Neither do men light a candle and put it under a bushel; but on - a candlestick, and it giveth light to all that are in the house. - - Let your light so shine before men, that they may see your good - works, and glorify your Father which is in heaven._ - -1. *THE beauty of holiness, of that inward man of the heart, which -is renewed after the image of God, cannot but strike every eye which -God hath opened, every enlightened understanding. The ornament of -a meek, humble, loving spirit, will at least excite the approbation -of all those who are capable in any degree of discerning spiritual -good and evil. From the hour men begin to emerge out of the darkness -which covers the giddy, unthinking world, they cannot but perceive how -desirable a thing it is, to be thus transformed into the likeness of -him that created us. This inward religion bears the shape of God, so -visibly imprest upon it, that a soul must be wholly immersed in flesh -and blood, when he can doubt of its divine original. We may say of this, -in a secondary sense, even as of the Son of God himself, That it is the -_brightness of his glory, the express image of his person_: ἀπαύγασμα -♦τῆς δόξης αὐτοῦ· _The beaming forth of his_ eternal _glory_; and yet -so tempered and softened, that even the children of men, may herein see -God and live: χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ· _The character, the stamp, -the living impression, of his person_, who is the fountain of beauty -and love, the original source of all excellency and perfection. - -3. If religion therefore were carried no farther than this, they could -have no doubt concerning it: they should have no objection against -pursuing it with the whole ardor of their souls. But why, say they, -is it cloged with other things? What need of loading it with _doing_ -and _suffering_? These are what damps the vigour of the soul and sinks -it down to earth again. Is it not enough to _follow after charity_? To -soar upon the wings of love? Will it not suffice, to worship God who -is a Spirit, with the spirit of our minds, without incumbring ourselves -with outward things, or even thinking of them at all? Is it not better, -that the whole extent of our thoughts should be taken up with high and -heavenly contemplation? And that instead of busying ourselves at all -about externals, we should only commune with God in our hearts? - -4. Many eminent men have spoken thus: have advised us “To cease from -all outward actions;” wholly to withdraw from the world; to leave the -body behind us; to abstract ourselves from all sensible things: to have -no concern at all about outward religion, but to “work all virtues in -the will,” as the far more excellent way, more perfective of the soul, -as well as more acceptable to God. - -5. It needed not that any should tell our Lord, of this master-piece -of the wisdom from beneath! This fairest of all the devices wherewith -_Satan_ hath ever perverted the right ways of the Lord. And O! What -instruments hath he found from time to time, to employ in this his -service! To wield this grand engine of hell, against some of the most -important truths of God! Men that _would deceive if it were possible -the very elect_; the men of faith and love: yea, that have for a season -deceived and led away no inconsiderable number of them; who have fallen -in all ages into the gilded snare, and hardly escaped with the skin of -their teeth. - -6. But has our Lord been wanting on his part? Has he not sufficiently -guarded us against this pleasing delusion? Has he not armed us here -with armour of proof against Satan _transformed into an angel of -light_? Yea, verily: he here defends, in the clearest and strongest -manner, the active, patient religion he had just described: what can -be fuller and plainer than the words he immediately subjoins, to what -he had said of doing and suffering? _Ye are the salt of the earth. But -if the salt have lost its savour, wherewith shall it be salted? It is -thenceforth good for nothing, but to be cast out and trodden under foot -of men. Ye are the light of the world: a city that is set on an hill -cannot be hid. Neither do men light a candle and put it under a bushel; -but on a candlestick and it giveth light to all that are in the house. -Let your light so shine before men that they may see your good works -and glorify your Father which is in heaven._ - -In order fully to explain and inforce these important words, I shall -endeavour to shew, First, That Christianity is essentially a social -religion, and that to turn it into a solitary one, is to destroy it: -secondly, That to conceal this religion is impossible, as well as -utterly contrary to the design of its Author. I shall, thirdly, Answer -some objections; and conclude the whole with a practical application. - - -I. 1. First. I shall endeavour to shew, that Christianity is -essentially a social religion; and that to turn it into a solitary -religion, is indeed to destroy it. - -By Christianity I mean, that method of worshipping God, which is here -revealed to man by _Jesus Christ_. When I say, This is essentially -a social religion, I mean not only, that it cannot subsist so well, -but that it cannot subsist at all without society, without living and -conversing with other men. And in shewing this, I shall confine myself -to those considerations, which will arise from the very discourse -before us. But if this be shewn, then doubtless to turn this religion -into a solitary one, is to destroy it. - -Not that we can in any wise condemn, the intermixing solitude or -retirement with society. This is not only allowable, but expedient: -nay, it is necessary as daily experience shews, for every one that -either already is, or desires to be a real Christian. It can hardly be -that we should spend one entire day, in a continued intercourse with -men, without suffering loss in our soul, and in some measure grieving -the Holy Spirit of God. We have need daily to retire from the world, -at least, morning and evening, to converse with God, to commune more -freely with our Father which is in secret. Nor indeed can a man of -experience condemn, even longer seasons of religious retirement, -so they do not imply any neglect of the worldly employ, wherein the -providence of God has placed us. - -2. Yet such retirement must not swallow up all our time; this would be -to destroy, not advance true religion. For, that the religion described -by our Lord in the foregoing words, cannot subsist without society, -without our living and conversing with other men, is manifest from -hence, that several of the most essential branches thereof, can have -no place, if we have no intercourse with the world. - -3. *There is no disposition (for instance) which is more essential to -Christianity than meekness. Now altho’ this, as it implies resignation -to God, or patience in pain and sickness, may subsist in a desert, -in a hermit’s cell, in total solitude; yet as it implies (which it no -less necessarily does) mildness, gentleness, and long-suffering, it -cannot possibly have a being, it has no place under heaven, without -an intercourse with other men. So that to attempt turning this into a -solitary virtue, is to destroy it from the face of the earth. - -4. *Another necessary branch of true Christianity, is peace-making, -or doing of good. That this is equally essential with any of the other -parts of the religion of _Jesus Christ_, there can be no stronger -argument to evince (and therefore it would be absurd to alledge any -other) than that it is here inserted in the original plan he has laid -down, of the fundamentals of his religion. Therefore to set aside this, -is the same daring insult on the authority of our great Master, as -to set aside mercifulness, purity of heart, or any other branch of -his institution. But this is apparently set aside, by all who call us -to the wilderness; who recommend entire solitude either to the babes, -or the young men, or the fathers in _Christ_. For will any man affirm, -that a solitary Christian (so called, tho’ it is little less than a -contradiction in terms) can be a merciful man? That is, one that takes -every opportunity of doing all good to all men? What can be more plain -than that this fundamental branch of the religion of _Jesus Christ_, -cannot possibly subsist without society, without our living and -conversing with other men? - -5. But is it not expedient however (one might naturally ask) to -converse only with good men? Only with those whom we know to be meek -and merciful; holy of heart, and holy of life? Is it not expedient to -refrain from any conversation or intercourse, with men of the opposite -character? Men who do not obey, perhaps do not believe, the gospel of -our Lord _Jesus Christ_? The advice of St. _Paul_ to the Christians at -_Corinth_, may seem to favour this. [83]_I wrote unto you in an epistle, -not to company with fornicators._ And it is certainly not adviseable -so to company with them, or with any of the workers of iniquity, as -to have any particular familiarity, or any strictness of friendship -with them. To contract or continue an intimacy with any such, is no way -expedient for a Christian. It must necessarily expose him to abundance -of dangers and snares, out of which he can have no reasonable hope of -deliverance. - -But the apostle does not forbid us, to have any intercourse at all, -even with the men that know not God. For then, says he, _ye must needs -go out of the world_, which he could never advise them to do. But he -subjoins, [84]_If any man that is called a brother_, that professes -himself a Christian, _be a fornicator, or covetous, or an idolator, or -a railer, or a drunkard, or an extortioner――Now I have written unto you -not to keep company_ with him; _with such an one, no not to eat_. This -must necessarily imply, that we break off all familiarity, all intimacy -of acquaintance with them. [85]_Yet count him not_, saith the apostle -elsewhere _as an enemy, but admonish him as a brother_: plainly shewing, -that even in such a case as this, we are not to renounce all fellowship -with him: so that here is no advice, to separate wholly, even from -wicked men. Yea, these very words teach us quite the contrary. - -6. Much more the words of our Lord: who is so far from directing us, -to break off all commerce with the world, that without it, according to -his account of Christianity, we cannot be Christians at all. *It would -be easy to shew, that some intercourse even with ungodly and unholy -men, is absolutely needful in order to the full exertion of every -temper, which he has described as the way to the kingdom: that it is -indispensably necessary in order to the compleat exercise of poverty of -spirit, of mourning, and of every other disposition which has a place -here, in the genuine religion of _Jesus Christ_. Yea, it is necessary -to the very being of several of them; of that meekness, for example, -which instead of demanding _an eye for an eye, or a tooth for a tooth_, -doth _not resist evil_; but causes us rather, when smitten _on the -right cheek, to turn the other also_: of that mercifulness, whereby we -_love our enemies, bless them that curse us, do good to them that hate -us, and pray for them which despitefully use us and persecute us_: and -of that complication of love and all holy tempers, which is exercised -in suffering for righteousness sake. Now all these, it is clear, could -have no being, were we to have no commerce with any but real Christians. - -7. *Indeed were we wholly to separate ourselves from sinners, how could -we possibly answer that character, which our Lord gives us in these -very words: _ye_ (Christians, ye that are lowly, serious and meek; ye -that hunger after righteousness, that love God and man, that do good -to all, and therefore suffer evil: ye) _are the salt of the earth_. It -is your very nature to season whatever is round about you. It is the -nature of the divine savour which is in you, to spread to whatsoever -you touch; to diffuse itself, on every side, to all those among whom -you are. This is the great reason why the providence of God has so -mingled you together with other men, that whatever grace you have -received of God may through you be communicated to others; that every -holy temper, and word, and work of yours, may have an influence on -them also. By this means a check will in some measure be given, to the -corruption which is in the world; and a small part, at least, saved -from the general infection, and rendered holy and pure before God. - -8. That we may the more diligently labour to season all we can, with -every holy and heavenly temper, our Lord proceeds to shew the desperate -state of those, who do not impart the religion they have received: -which indeed they cannot possibly fail to do, so long as it remains in -their own hearts. _If the salt hath lost its savour, wherewith shalt it -be salted? It is thenceforth good for nothing but to be cast out, and -trodden under foot of men._ If ye who were holy and heavenly-minded, -and consequently zealous of good works, have no longer that savour in -yourselves, and do therefore no longer season others; if you are grown -flat, insipid, dead, both careless of your own soul, and useless to the -souls of other men, _wherewith shall ye be salted_? How shall ye be -recovered? What help? What hope? Can tasteless salt be restored to its -savour! No; _it is thenceforth good for nothing but to be cast out_, -even as the mire in the streets, _and to be trodden under foot of men_, -to be overwhelmed with everlasting contempt. If ye had never known the -Lord, there might have been hope, if ye had never been _found in him_. -But what can you now say to that his solemn declaration, just parallel -to what he hath here spoken? [86]_Every branch in me that beareth not -fruit, he_ (the Father) _taketh away. He that abideth in me, and I in -him, bringeth forth much fruit.――If a man abide not in me_, (or, do -not bring forth fruit) _he is cast out as a branch and withered; and -men gather them_ (not to plant them again, but) _to cast them into the -fire_. - -9. Toward those who have never tasted of the good word, God is indeed -pitiful and of tender mercy. But justice takes place with regard to -those who have tasted that the Lord is gracious, and have afterwards -_turned back from the holy commandment_ then _delivered to them. -[87]For it is impossible for those who were once enlightened_, in -whose hearts God had once shined, to enlighten them with the knowledge -of the glory of God, in the face of _Jesus Christ; who have tasted -of the heavenly gift_, of redemption in his blood, the forgiveness of -sins; _and were made partakers of the Holy Ghost_, of lowliness, of -meekness, and of the love of God and man shed abroad in their hearts, -by the Holy Ghost which was given unto them: _and have fallen away_, -καὶ παραπεσόντας· (Here is not a supposition, but a flat declaration -of matter of fact) _to renew them again unto repentance: seeing they -crucify to themselves the Son of_ God _afresh, and put him to an open -shame_. - -But that none may misunderstand these awful words, it should be -carefully observed, 1. Who they are that are here spoken of; namely, -they, and they only, who _were once_ thus _enlightened_. They only _who -did taste of_ that _heavenly gift, and were_ thus _made partakers of -the Holy Ghost_. So that all who have not experienced these things, -are wholly unconcerned in this scripture. 2. What that falling away is -which is here spoken of. It is an absolute, total apostacy. A believer -may fall, and not fall away. He may fall and rise again. And if he -should fall, even into sin, yet this case, dreadful as it is, is not -desperate. For _we have an Advocate with the Father_, Jesus Christ _the -righteous: and he is the propitiation for our sins_. But let him above -all things beware, lest his _heart be hardened by the deceitfulness of -sin_: lest he should sink lower and lower, ’till he wholly fall away, -’till he become as _salt_ that hath _lost its savour: for if we_ thus -_sin wilfully, after we have received the_ experimental _knowledge of -the truth, there remaineth no more sacrifice for sins: but a certain, -fearful looking for of fiery indignation, which shall devour the -adversaries_. - - -II. 1. “But although we may not wholly separate ourselves from -mankind, although it be granted, we ought to season them, with the -religion which God has wrought in our hearts, yet may not this be done -insensibly? May we not convey this into others in a secret, and almost -imperceptible manner? So that scarce any one shall be able to observe, -how or when it is done? Even as salt conveys its own savour, into that -which is seasoned thereby, without any noise, and without being liable -to any outward observation. And if so, altho’ we do not go out of the -world, yet we may lie hid in it. We may thus far keep our religion to -ourselves, and not offend those whom we cannot help.” - -2. Of this plausible reasoning of flesh and blood, our Lord was well -aware also. And he has given a full answer to it in those words, which -come now to be considered: in explaining which I shall endeavour to -shew, as I proposed to do in the second place, that so long as true -religion abides in our hearts, it is impossible to conceal it, as well -as absolutely contrary to the design of its great Author. - -And, first, it is impossible for any that have it, to conceal the -religion of _Jesus Christ_. This our Lord makes plain beyond all -contradiction, by a two-fold comparison. _Ye are the light of the -world. A city set upon an hill cannot be hid._ - -_Ye_ Christians _are the light of the world_, with regard both to your -tempers and actions. Your holiness makes you as conspicuous, as the sun -in the midst of heaven. As ye cannot go out of the world, so neither -can ye stay in it, without appearing to all mankind. Ye may not flee -from men, and while ye are among them, it is impossible to hide your -lowliness and meekness, and those other dispositions whereby ye aspire -to be perfect, as your Father which is in heaven is perfect. Love -cannot be hid any more than light; and least of all, when it shines -forth in action; when ye exercise yourselves in the labour of love, in -beneficence of every kind. As well may men think to hide a city, as to -hide a Christian: yea, as well may they conceal a city set upon a hill, -as a holy, zealous, active lover of God and man. - -3. It is true, men who love darkness rather than light, because their -deeds are evil, will take all possible pains to prove, that the light -which is in you is darkness. They will say evil, all manner of evil, -falsely, of the good which is in you: they will lay to your charge that -which is farthest from your thoughts, which is the very reverse of all -you are and all you do. And your patient continuance in well-doing, -your meek suffering all things for the Lord’s sake, your calm, humble -joy in the midst of persecution, your unwearied labour to overcome evil -with good, will make you still more visible and conspicuous than ye -were before. - -4. *So impossible it is, to keep our religion from being seen, unless -we cast it away: so vain is the thought, of hiding the light, unless by -putting it out. Sure it is, that a secret, unobserved religion cannot -be the religion of _Jesus Christ_. Whatever religion can be concealed, -is not Christianity. If a Christian could be hid, he could not be -compared to a city set upon an hill; to the light of the world, the sun -shining from heaven, and seen by all the world below. Never therefore -let it enter into the heart of him whom God hath renewed in the spirit -of his mind, to hide that light, to keep his religion to himself; -especially considering it is not only impossible, to conceal true -Christianity, but likewise absolutely contrary to the design of the -great Author of it. - -5. This plainly appears from the following words: _neither do men -light a candle to put it under a bushel_. *As if he had said, as men -do not light a candle, only to cover and conceal it, so neither does -God enlighten any soul with his glorious knowledge and love, to have it -covered or concealed, either by prudence, falsely so called, or shame, -or voluntary humility: to have it hid either in a desert, or in the -world; either by avoiding men, or in conversing with them. _But they -put it on a candlestick, and it giveth light to all that are in the -house._ In like manner, it is the design of God, that every Christian -should be in an open point of view: that he may give light to all -around, that he may visibly express the religion of _Jesus Christ_. - -6. Thus hath God in all ages spoken to the world, not only by precept -but by example also. He hath _not left himself without witness_ in any -nation, where the sound of the gospel hath gone forth, without a few -who testified his truth, by their lives as well as their words. These -have been _as lights shining in a dark place_. And from time to time -they have been the means of enlightning some, of preserving a remnant, -a little seed, which was _counted unto the_ Lord _for a generation_. -They have led a few poor sheep out of the darkness of the world, and -guided their feet into the way of peace. - -7. One might imagine, that ♦where both scripture and the reason of -things speak so clearly and expresly, there could not be much advanced -on the other side, at least, not with any appearance of truth. But -they who imagine thus, know little of the depths of _Satan_. After all -that scripture and reason have said, so exceeding plausible are the -pretences for solitary religion, for a Christian’s going out of the -world, or at least hiding himself in it, that we need all the wisdom -of God to see through the snare, and all the power of God to escape it: -so many and strong are the objections which have been brought against -being social, open, active Christians. - - -III. 1. To answer these was the third thing which I proposed. And, -first, it has been often objected, that religion does not lie in -outward things, but in the heart, the inmost soul: that it is the -union of the soul with God, the life of God in the soul of man: that -outside religion is nothing worth; seeing God _delighteth not in burnt -offerings_, in outward services, but a pure and holy heart is the -_sacrifice he will not despise_. - -I answer, it is most true, that the root of religion lies in the heart, -in the inmost soul: that this is, the union of the soul with God, the -life of God in the soul of man. But if this root be really in the heart, -it cannot but put forth branches. And these are, the several instances -of outward obedience, which partake of the same nature with the root; -and consequently, are not only marks or signs, but substantial parts of -religion. - -It is also true, that bare outside religion, which has no root in the -heart, is nothing worth; that God delighteth not in _such_ outward -services, no more than in Jewish burnt-offerings, and that a pure and -holy heart is a sacrifice, with which he is always well pleased. But -he is also well pleased with all that outward service, which arises -from the heart: with the sacrifice of our prayers, (whether public or -private) of our praises and thanksgivings: with the sacrifice of our -goods, humbly devoted to him, and employed wholly to his glory: and -with that of our bodies, which he peculiarly claims; which the apostle -_beseeches_ us, _by the mercies of_ God, _to present unto him, a living -sacrifice, holy, acceptable to_ God. - -2. A second objection, nearly related to this, is, that love is all in -all: that it is _the fulfilling of the law, the end of the commandment_, -of every commandment of God: that all we do and all we suffer, if we -have not charity, or love, profiteth us nothing: And therefore the -apostle directs us, _to follow after charity_, and terms this, _the -more excellent way_. - -I answer, it is granted, that the love of God and man, arising from -_faith unfeigned_, is all in all, the fulfilling of the law, the end -of every commandment of God. It is true, that without this whatever -we do, whatever we suffer profits us nothing. But it does not follow, -that love is all in such a sense, as to supersede either faith or good -works. It is _the fulfilling of the law_, not by releasing us from, -but by constraining us to obey it. It is _the end of the commandment_, -as every commandment leads to and centers in it. It is allowed, that -whatever we do or suffer, without love, profits us nothing. But withal -whatever we do or suffer in love, though it were only the suffering -reproach for _Christ_, or the giving a cup of cold water in his name, -it shall in no wise lose its reward. - -3. “But does not the apostle direct us, to _follow after charity_? -And does he not term it, _a more excellent way_?”――He does direct us -to _follow after charity_. But not after that alone. His words are, -[88]_Follow after charity; and desire spiritual gifts_. Yea, _follow -after charity_; and desire to spend and to be spent for your brethren. -_Follow after charity_; and as you have opportunity, do good to all men. - -In the same verse also, wherein he terms this, the way of love, _a -more excellent way_, he directs the _Corinthians_ to desire other gifts -besides it: Yea to desire them earnestly. [89]_Covet earnestly_, saith -he, _the best gifts: and yet I shew unto you a more excellent way_. -More excellent than what? Than the gifts of _healing_, of _speaking -with tongues_, and of _interpreting_, mentioned in the preceding verse. -But not more excellent than the way of obedience. Of this the apostle -is not speaking. Neither is he speaking of outward religion at all. So -that this text is quite wide of the present question. - -But suppose the apostle had been speaking of outward as well as inward -religion, and comparing them together: suppose in the comparison he -had given the preference ever so much to the latter: suppose he had -preferred (as he justly might) a loving heart, before all outward works -whatever: Yet it would not follow, that we were to reject, either one -or the other. No; God hath joined them together from the beginning of -the world. And let not man put them asunder. - -4. “But God _is a Spirit, and they that worship him, must worship him -in Spirit and in truth_. And is not this enough? Nay, ought we not -to employ the whole strength of our mind herein? Does not attending -to outward things, clog the soul, that it cannot soar aloft in holy -contemplation? Does it not damp the vigour of our thought? Has it not a -natural tendency, to incumber and distract the mind? Whereas St. _Paul_ -would have us _to be without carefulness_, and to _wait upon the_ Lord -_without distraction_.” - -*I answer, God is a Spirit, and they that worship him, must worship -him in Spirit and in truth. Yea, and this is enough: we ought to employ -the whole strength of our mind therein. But then I would ask, What -is it to worship God, a Spirit, in spirit and in truth? Why, it is to -worship him with our spirit; to worship him in that manner, which none -but spirits are capable of. It is, to believe in him, as a wise, just, -holy being, of purer eyes than to behold iniquity: and yet merciful, -gracious and long-suffering; forgiving iniquity and transgression -and sin: casting all our sins behind his back, and accepting us in -the beloved. It is, to love him, to delight in him, to desire him, -with all our heart and mind and soul and strength: to imitate him we -love, by purifying ourselves, even as he is pure; and to obey him whom -we love and in whom we believe, both in thought and word and work. -Consequently, one branch of the worshipping God in spirit and in truth, -is the keeping his outward commandments. To glorify him therefore -with our bodies as well as with our spirits, to go through outward -work with hearts lifted up to him, to make our daily employment a -sacrifice to God; to buy and sell, to eat and drink to his glory: this -is worshipping God in spirit and in truth, as much as the praying to -him in a wilderness. - -5. *But if so, then contemplation is only one way of worshipping God in -spirit and in truth. Therefore to give ourselves up entirely to this, -would be to destroy many branches of spiritual worship, all equally -acceptable to God, and equally profitable, not hurtful to the soul. For -it is a great mistake to suppose, That an attention to those outward -things, whereto the providence of God hath called us, is any clog to -a Christian, or any hindrance at all to his always seeing him that is -invisible. It does not at all damp the ardor of his thought, it does -not incumber or distract his mind; it gives him no uneasy or hurtful -care, who does it all as unto the Lord: who hath learned, whatsoever he -doth in word or deed, to do all in the name of the Lord Jesus: having -only one eye of the soul, which moves round on outward things, and one -immoveably fixt on God. Learn what this meaneth, ye poor recluses, that -you may clearly discern your own littleness of faith. Yea, that you may -no longer judge others by yourselves, go and learn what that meaneth: - - Thou, O Lord, in tender love - Dost all my burdens bear; - Lift my heart to things above, - And fix it ever there. - Calm on tumult’s wheel I sit; - Midst busy multitudes alone, - Sweetly waiting at thy feet, - Till all thy will be done. - -6. But the grand objection is still behind. “We appeal, say they, to -experience. Our light did shine: we used outward things many years: and -yet they profited nothing. We attended on all the ordinances: but we -were no better for it; nor indeed any one else: nay we were the worse. -For we fancied ourselves Christians for so doing, when we knew not what -Christianity meant.” - -I allow the fact. I allow that you and ten thousand more have thus -abused the ordinances of God: mistaking the means for the end: -supposing that the doing these, or some other outward works, either -was the religion of _Jesus Christ_, or would be accepted in the place -of it. But let the abuse be taken away and the use remain. Now use all -outward things; but use them with a constant eye to the renewal of your -soul in righteousness and true holiness. - -7. But this is not all. They affirm, “Experience likewise shews, That -the trying to do good is but lost labour: what does it avail to feed or -cloath men’s bodies, if they are just dropping into everlasting fire? -And what good can any man do to their souls? If these are changed, God -doth it himself. Besides, all men are either good, at least desirous -so to be, or obstinately evil. Now the former have no need of us. Let -them ask help of God, and it shall be given them. And the latter will -receive no help from us. Nay, and our Lord forbids, to _cast our pearls -before swine_.” - -I answer, 1. Whether they will finally be lost or saved, you are -expresly commanded to feed the hungry and cloath the naked. If you -can, and do not, whatever becomes of them, you shall go away into -everlasting fire. 2. Though it is God only changes hearts, yet he -generally doth it by man. It is our part to do all that in us lies, as -diligently as if we could change them ourselves, and then to leave the -event to him. 3. God in answer to their prayers, builds up his children -by each other in every good gift; nourishing and strengthning the whole -_body, by that which every joint supplieth_. So that _the eye cannot -say to the hand, I have no need of thee_; no, nor even _the head to -the feet, I have no need of you_. Lastly, how are you assured, that the -persons before you are dogs or swine? Judge them not, until you have -tried. _How knowest thou, O man, but thou mayest gain thy brother?_ But -thou mayest, under God, save his soul from death? When he spurns thy -love and blasphemes the good word, then it is time to give him up to -God. - -8. “We have tried. We have laboured to reform sinners. And what did -it avail? On many we could make no impression at all: and if some were -changed for a while, yet their goodness was but as the morning dew; -and they were soon as bad, nay worse than ever. So that we only hurt -them――and ourselves too; for our minds were hurried and discomposed: -perhaps filled with anger instead of love. Therefore we had better have -kept our religion to ourselves.” - -It is very possible this fact also may be true: That you have tried to -do good and have not succeeded; yea, that those who seemed reformed, -relapsed into sin, and their last state was worse than the first. -And what marvel? Is the servant above his Master? But how often did -he strive to save sinners; and they would not hear: or when they had -followed him a while, they turned back as a dog to his vomit. But he -did not therefore desist from striving to do good: no more should you, -whatever your success be. It is your part, to do as you are commanded: -the event is in the hand of God. You are not accountable for this: -leave it to him, who orders all things well. _In the morning sow thy -seed, and in the evening with-hold not thy hand; for thou knowest not -whether shall prosper_, Eccles. ♦xi. 6. - -“But the trial hurries and frets your own soul.” Perhaps it did so -for this very reason, because you thought you was accountable for the -event, which no man is, nor indeed can be. Or perhaps, because you -was off your guard; you was not watchful over your own spirit. But -this is no reason for disobeying God. Try again; but try more warily -than before. Do good (as you forgive) _not seven times only; but until -seventy times seven_. Only be wiser by experience: attempt it every -time more cautiously than before. Be more humbled before God, more -deeply convinced, that of yourself you can do nothing. Be more jealous -over your own spirit: more gentle and watchful unto prayer. Thus _cast -your bread upon the waters, and you shall find it again after many -days_. - - -IV. 1. Notwithstanding all these plausible pretences for hiding it, -_Let your light so shine before men, that they may see your good -works, and glorify your Father which is in heaven_. This is the -practical application which our Lord himself makes of the foregoing -considerations. - -_Let your light so shine_――Your lowliness of heart, your gentleness -and meekness of wisdom: your serious, weighty concern for the things -of eternity, and sorrow for the sins and miseries of men: your earnest -desire of universal holiness and full happiness in God: your tender -good-will to all mankind, and fervent love to your supreme benefactor. -Endeavour not to conceal this light, wherewith God hath enlightened -your soul: but let it _shine before men_, before all with whom you -are, in the whole tenor of your conversation. Let it shine still more -eminently in your actions, in your doing all possible good to all men: -and in your suffering for righteousness sake, while you _rejoice and -are exceeding glad, knowing that great is your reward in heaven_. - -2. _Let your light so shine before men, that they may see your good -works_: so far let a Christian be from ever designing, or desiring to -conceal his religion. On the contrary, let it be your desire, not to -conceal it; not to put the _light under a bushel_. Let it be your care, -to place it _on a candlestick, that it may give light to all that are -in the house_. Only take heed, not to seek your own praise herein, not -to desire any honour to yourselves. But let it be your sole aim, that -all, who see your good works, may _glorify your Father which is in -heaven_. - -3. *Be this your one ultimate end in all things. With this view, be -plain, open, undisguised, let your love be without dissimulation: why -should you hide fair, disinterested love? Let there be no guile found -in your mouth: let your words be the genuine picture of your heart. Let -there be no darkness or reservedness in your conversation, no disguise -in your behaviour. Leave this to those who have other designs in view; -designs which will not bear the light. Be ye artless and simple to -all mankind; that all may see the grace of God which is in you. And -although some will harden their hearts, yet others will take knowledge, -that ye have been with _Jesus_, and by returning themselves _to the -great Bishop of their souls, glorify your Father which is in heaven_. - -4. *With this one design, that men may _glorify_ God _in you_, go on -in his name, and in the power of his might. Be not ashamed, even to -stand alone, so it be in the ways of God. Let the light which is in -your heart, shine in all good works, both works of piety and works of -mercy. And in order to enlarge your ability of doing good, renounce all -superfluities. Cut off all unnecessary expence, in food, in furniture, -in apparel. Be a good steward of every gift of God, even of these his -lowest gifts. Cutoff all unnecessary expence of time, all needless or -useless employments. And _whatsoever thy hand findeth to do, do it with -thy might_. In a word, be thou full of faith and love: do good: suffer -evil. And herein be thou _stedfast, unmoveable_: yea, _always abounding -in the work of the_ Lord; _forasmuch as thou knowest that thy labour is -not in vain in the_ Lord. - - - - - SERMON XXV. - - UPON OUR LORD’S SERMON ON THE MOUNT. - DISCOURSE V. - MATT. v. 17, 18, 19, 20. - - - _Think not that I am come to destroy the law or the prophets; I - am not come to destroy, but to fulfil. - - For verily I say unto you, ’till heaven and earth pass, one jot - or one tittle shall in no wise pass from the law, ’till all be - fulfilled. - - Whosoever therefore shall break one of these least commandments, - and shall teach men so, he shall be called the least in the - kingdom of heaven; but whosoever shall do and teach them, the - same shall be called great in the kingdom of heaven. - - For verily I say unto you, except your righteousness shall exceed - the righteousness of the Scribes and Pharisees, ye shall in no - case enter into the kingdom of heaven._ - -1. AMONG the multitude of reproaches which fell upon him who _was -despised and rejected of men_, it could not fail to be one, that he -was a teacher of novelties, an introducer of a _new religion_. This -might be affirmed with the more colour, because many of the expressions -he had used, were not common among the _Jews_: either they did not -use them at all, or not in the same sense, not in so full and strong -a meaning. Add to this, that the worshipping God _in spirit and in -truth_, must always appear a new religion, to those who have hitherto -known nothing but outside worship, nothing but the _form of godliness_. - -2. And ’tis not improbable, some might hope it was so: that he was -abolishing the old religion, and bringing in another; one which they -might flatter themselves, would be an easier way to heaven. But our -Lord refutes in these words both the vain hopes of the one, and the -groundless calumnies of the other. - -I shall consider them in the same order as they lie, taking each verse -for a distinct head of discourse. - - -I. 1. And, first, _Think not that I am come to destroy the law or the -prophets. I am not come to destroy but to fulfil._ - -The ritual or ceremonial law, delivered by _Moses_ to the children of -_Israel_, containing all the injunctions and ordinances which related -to the old sacrifices and service of the temple, our Lord indeed did -come to destroy, to dissolve and utterly abolish. To this bear all -the apostles witness: not only _Barnabas_ and _Paul_, who vehemently -withstood those who taught, that Christians [90]_ought to keep the law -of_ Moses; not only St. _Peter_, who termed the insisting on this, on -the observance of the ritual law, a [91]_tempting_ God, _and putting a -yoke upon the neck of the disciples, which neither our fathers_, saith -he, _nor we were able to bear_: but _all the apostles, elders and -brethren, being assembled with one accord_, declared, that to command -them to keep this law, was to [92]_subvert their souls_; and that _it -seemed good to the Holy Ghost and to them, to lay no_ such _burthen -upon_ them. This _hand-writing of ordinances our_ Lord did _blot out, -take away and nail to his cross_. - -2. But the moral law, contained in the ten commandments, and inforced -by the prophets, he did not take away. It was not the design of his -coming, to revoke any part of this. This is a law which never can be -broken, which _stands fast as the faithful witness in heaven_. The -moral stands on an entirely different foundation, from the ceremonial -or ritual law; which was only designed for a temporary restraint -upon a disobedient and stiff-necked people: whereas this was from the -beginning of the world; being _written not on tables of stone_, but -on the hearts of all the children of men, when they came out of the -hands of the Creator. And however the letters once wrote by the finger -of God, are now in a great measure defaced by sin, yet can they not -wholly be blotted out, while we have any consciousness of good and -evil. Every part of this law must remain in force, upon all mankind, -and in all ages: as not depending either on time or place, or any -other circumstances liable to change; but on the nature of God, and -the nature of man, and their unchangeable relation to each other. - -3. _I am not come to destroy but to fulfil._ Some have conceived -our Lord to mean, I am come to fulfil this, by my entire and perfect -obedience to it. And it cannot be doubted but he did, in this sense, -fulfil every part of it. But this does not appear to be what he intends -here, being foreign to the scope of his present discourse. Without -question his meaning in this place is, (consistently with all that -goes before and follows after) _I am come_ to establish it in its -fulness, in spite of all the glosses of men. I am come to place in a -full and clear view, whatsoever was dark or obscure therein. I am come -to declare the true and full import of every part of it: to shew the -length and breadth, the entire extent of every commandment contained -therein: and the height and depth, the inconceivable purity and -spirituality of it in all its branches. - -4. And this our Lord has abundantly performed in the preceding and -subsequent parts of the discourse before us: in which he has not -introduced a new religion into the world, but the same which was from -the beginning: a religion, the substance of which is without question, -“as old as the creation:” being coeval with man, and having proceeded -from God, at the very time when _man became a living soul_: (the -substance, I say, for some circumstances of it, now relate to man as -a fallen creature.) A religion witnessed to both by the law, and by -the prophets in all succeeding generations. Yet was it never so fully -explained, nor so thoroughly understood, ’till the great Author of it -himself, condescended to give mankind this authentic comment on all the -essential branches of it: at the same time declaring it should never be -changed, but remain in force to the end of the world. - - -II. 1. _For verily I say unto you_ (a solemn preface, which denotes -both the importance and certainty of what is spoken) _’till heaven and -earth pass, one jot or one tittle shall in no wise pass from the law -’till all be fulfilled_. - -_One jot_――It is literally, _not one Iota_, not the most inconsiderable -vowel, _or one tittle_, μία κεραία, one corner, or point of a consonant. -It is a proverbial expression, which signifies that no one commandment -contained in the moral law, nor the least part of one, however -inconsiderable it might seem, should ever be disannulled. - -_Shall in no wise pass from the law_: οὐ μὴ παρέλθη ἀπὸ τοῦ νόμου· The -double negative here used, strengthens the sense, so as to admit of no -contradiction. And the word παρέλθη, it may be observed, is not barely -_future_; declaring what _will_ be: but has likewise the force of an -_imperative_; ordering what _shall_ be. It is a word of authority, -expressing the sovereign will and power of him that spake: of him whose -word is the law of heaven and earth, and stands fast for ever and ever. - -_One jot or one tittle shall in no wise pass, ’till heaven and earth -pass_; or as it is exprest immediately after, ἕως ἄν πάντᾳ γένηται· -_’till all_, (or rather _all things_) _be fulfilled_, ’till the -consummation of all things. Here is therefore no room for that poor -evasion (with which some have delighted themselves greatly.) That “no -part of the law was to pass away, ’till _all the law_ was fulfilled: -but it has been fulfilled by _Christ_; and therefore now must pass, -for the gospel to be established.” Not so; the word _all_ does not mean -all the law, but all things in the universe: as neither has the term -_fulfilled_, any reference to the law, but to all things in heaven and -earth. - -2. From all this we may learn, that there is no contrariety at all, -between the law and the gospel; that there is no need for the law to -pass away, in order to the establishing the gospel. Indeed neither of -them supersedes the other, but they agree perfectly well together. Yea, -the very same words, considered in different respects, are parts both -of the law and of the gospel: if they are considered as commandments, -they are parts of the law; if as promises, of the gospel. Thus, _Thou -shalt love the_ Lord _thy_ God _with all thy heart_, when considered -as a commandment, is a branch of the law: when regarded as a promise, -is an essential part of the gospel: the gospel being no other than the -commands of the law, proposed by way of promises. Accordingly poverty -of spirit, purity of heart, and whatever else is injoined in the holy -law of God, are no other, when viewed in a gospel light, than so many -great and precious promises. - -3. There is therefore the closest connexion that can be conceived, -between the law and the gospel. On the one hand, the law continually -makes way for, and points us to the gospel: on the other, the gospel -continually leads us to a more exact fulfilling of the law. The law, -for instance, requires us to love God, to love our neighbour, to be -meek, humble or holy: we feel that we are not sufficient for these -things: yea, that _with man this is impossible_. But we see a promise -of God, to give us that love, and to make us humble, meek and holy. -We lay hold of this gospel, of these glad tidings: it is done unto us -according to our faith: And _the righteousness of the law is fulfilled -in us_, through faith which is in _Christ Jesus_. - -*We may yet farther observe, that every command in holy writ, is -only a covered promise. For by that solemn declaration, _This is the -covenant I will make after those days, saith the_ Lord, _I will put my -laws in your minds, and write them in your hearts_, God hath engaged -to give whatsoever he commands. Does he command us then to _pray -without ceasing_? To _rejoice evermore_? To be _holy as he is holy_? -It is enough. He will work in us this very thing. It shall be unto us -according to his word. - -4. But if these things are so, we cannot be at a loss, what to think -of those who in all ages of the church, have undertaken to change or -supersede some commands of God, as they professed, by the peculiar -direction of his Spirit. _Christ_ has here given us an infallible -rule, whereby to judge of all such pretensions. Christianity, as it -includes the whole moral law of God, both by way of injunction and of -promise, if we will hear him, is designed of God, to be the last of -all his dispensations. There is no other to come after this. This is -to endure ’till the consummation of all things. Of consequence all -such new revelations, are of _Satan_ and not of God; and all pretences -to another more perfect dispensation, fall to the ground of course. -_Heaven and earth shall pass away: but_ this _word shall not pass away_. - - -III. 1. _Whosoever therefore shall break one of these least -commandments, and shall teach men so, he shall be called the least in -the kingdom of heaven: but whosoever shall do and teach them, the same -shall be called great in the kingdom of heaven._ - -*Who, what are they, that make “The preaching of the law,” a character -of reproach? Do they not see on whom the reproach must fall? On whose -head it must light at last? Whosoever on this ground despiseth us, -despiseth him that sent us. For did ever any man preach the law like -him? Even when he _came, not to condemn but to save the world_: when -he came purposely to _bring life and immortality to light through the -gospel_? Can any “preach the law” more expresly, more rigorously, than -_Christ does_ in these words? And who is he that shall amend them? Who -is he that shall instruct the Son of God, how to preach? Who will teach -him a better way of delivering the message which he hath received of -the Father? - -2. _Whosoever shall break one of these least commandments_, or one of -the least of these commandments――_These commandments_, we may observe, -is a term used by our Lord as equivalent with _the law_: or the _law -and the prophets_, which is the same thing, seeing the prophets added -nothing to the law; but only declared, explained, or inforced it, as -they were moved by the Holy Ghost. - -_Whosoever shall break one of these least commandments_――especially if -it be done wilfully or presumptuously: _one_:――for _he that keepeth the -whole law and_ thus _offends in one point, is guilty of all_: the wrath -of God abideth on him, as surely as if he had broken every one. So that -no allowance is made for one darling lust; no reserve for one idol: -no excuse for refraining from all besides, and only giving way to one -bosom sin. What God demands is, an entire obedience: we are to have an -eye to all his commandments: otherwise we lose all the labour we take -in keeping some, and our poor souls for ever and ever. - -_One of these least_, or one of the least of these _commandments_.―― -Here is another excuse cut off, whereby many, who cannot deceive God, -miserably deceive their own souls. “This sin, saith the sinner, is it -not a little one? Will not the Lord spare me in this thing? Surely he -will not be extreme to mark this, since I do not offend in the greater -matters of the law.” Vain hope! Speaking after the manner of men, we -may term these great and those little commandments. But in reality, -they are not so. If we use propriety of speech, there is no such -thing as a little sin: every sin being a transgression of the holy and -perfect law, and an affront of the great Majesty of heaven. - -3. _And shall teach men so_――In some sense it may be said, that -whosoever openly breaks any commandment, teaches others to do the same: -for example speaks, and many times louder than precept. In this sense -it is apparent every open drunkard, is a teacher of drunkenness: every -sabbath-breaker is constantly teaching his neighbour, to profane the -day of the Lord. But this is not all: an habitual breaker of the law, -is seldom content to stop here. He generally teaches other men to do so -too, by word as well as example: especially when he hardens his neck, -and hateth to be reproved. Such a sinner soon commences an advocate for -sin: he defends what he is resolved not to forsake. He excuses the sin -which he will not leave, and thus directly teaches every sin which he -commits. - -_He shall be called least in the kingdom of heaven_: that is, shall -have no part therein. He is a stranger to the kingdom of heaven which -is on earth; he hath no portion in that inheritance; no share of that -righteousness and peace and joy in the Holy Ghost. Nor by consequence -can he have any part, in the glory which shall be revealed. - -4. But if those who even thus _break and teach_ others to break, -_one of the least of these commandments, shall be called least in the -kingdom of heaven_, shall have no part in the kingdom of _Christ_ and -of God; if even these shall be cast into _outer darkness, where is -wailing and gnashing of teeth_: then where will they appear, whom our -Lord chiefly and primarily intends in these words? They who bearing the -character of teachers sent from God, do nevertheless themselves break -his commandments, yea and openly teach others so to do: being corrupt -both in life and doctrine. - -5. *These are of several sorts. Of the first sort are they, who live -in some wilful, habitual sin. Now if an ordinary sinner teaches by his -example, how much more a sinful minister? Even if he does not attempt -to defend, excuse or extenuate his sin. If he does, he is a murderer -indeed, yea, the murderer-general of his congregation. He peoples -the regions of death. He is the choicest instrument of the prince -of darkness. When he goes hence, _Hell from beneath is moved to meet -him at his coming_. Nor can he sink into the bottomless pit, without -dragging a multitude after him. - -6. *Next to these are the good-natured, good sort of men: who live an -easy, harmless life, neither troubling themselves with outward sin, nor -with inward holiness: men who are remarkable neither one way nor the -other; neither for religion nor irreligion: who are very regular both -in public and private; but don’t pretend to be any stricter than their -neighbours. A minister of this kind breaks, not one, or a few only of -the least commandments of God; but all the great and weighty branches -of his law, which relate to the power of godliness: and all that -require us to _pass the time of our sojourning in fear_, to _work -out our salvation with fear and trembling_; to have our _loins always -girt and our lights burning_; to strive or _agonize to enter in at the -strait gate_. And he _teaches men so_, by the whole form of his life, -and the general tenor of his preaching: which uniformly tends to sooth -those in their pleasing dream, who imagine themselves Christians and -are not; to persuade all who attend upon his ministry, to sleep on and -take their rest. No marvel therefore if both he and they that follow -him, wake together in everlasting burnings. - -7. *But above all these, in the highest rank of the enemies of the -gospel of _Christ_, are they who openly and explicitly _judge the law_ -itself, and _speak evil of the law_: who teach men to break (λῦσαι· to -dissolve, to loose, to untie the obligation of) not one only, whether -of the least, or of the greatest, but all the commandments at a stroke: -who teach, without any cover, in so many words, “What did our Lord -do with the law? He abolished it.” “There is but one duty, which is -that of believing.” “All commands are unfit for our times.” “From any -demand of the law no man is obliged now to go one step, to give away -one farthing, to eat or omit one morsel.” This is indeed carrying -matters with a high hand. This is withstanding our Lord to the face, -and telling him, that he understood not how to deliver the message on -which he was sent. O Lord, lay not this sin to their charge! Father, -forgive them; for they know not what they do! - -8. *The most surprizing of all the circumstances, that attend this -strong delusion, is that they who are given up to it really believe, -that they honour _Christ_, by overthrowing his law, and that they are -magnifying his office, while they are destroying his doctrine! Yea, -they honour him just as _Judas_ did, when he _said, Hail, Master, and -kissed him_. And he may as justly say, to every one of them, _Betrayest -thou the Son of man with a kiss_? It is no other than betraying him -with a kiss, to talk of his blood and take away his crown: to set light -by any part of his law, under pretence of advancing his gospel. Nor -indeed can any one escape this charge, who preaches faith in any such -manner, as either directly or indirectly tends, to set aside any branch -of obedience: who preaches _Christ_ so as to disannul, or weaken in any -wise the least of the commandments of God. - -9. It is impossible indeed to have too high an esteem for _the faith -of_ God’s _elect_. And we must all declare, _By grace ye are saved -through faith:――not of works, lest any man should boast_. We must cry -aloud to every penitent sinner, _Believe in the_ Lord Jesus Christ, -_and thou shalt be saved_. But at the same time we must take care to -let all men know, we esteem no faith but that _which worketh by love_: -and that we are not _saved by faith_, unless so far as we are delivered -from the power as well as the guilt of sin. And when we say, _Believe -and thou shalt be saved_; we do not mean, “Believe and thou shalt -step from sin to heaven; without any holiness coming between; faith -supplying the place of holiness:” but, believe and thou shalt be holy: -believe in the Lord Jesus, and thou shalt have peace and power together. -Thou shalt have power from him in whom thou believest, to trample sin -under thy feet; power to love the Lord thy God with all thy heart, -and to serve him with all thy strength. Thou shalt have power, _by -patient continuance in well-doing_, to _seek for glory and honour and -immortality_. Thou shalt both _do and teach_ all the commandments of -God, from the least even to the greatest. Thou shalt teach them by thy -life as well as thy words, and so _be called great in the kingdom of -heaven_. - - -IV. 1. Whatever other way we teach to the kingdom of heaven, to glory, -honour and immortality, be it called the way of faith, or by any other -name, it is in truth, the way to destruction. It will not bring a man -peace at the last. For thus saith the Lord, _Verily I say unto you, -except your righteousness shall exceed the righteousness of the Scribes -and Pharisees, ye shall in no case enter into the kingdom of heaven_. - -_The Scribes_, mentioned so often in the New Testament as some of the -most constant and vehement opposers of our Lord, were not secretaries, -or men, employed in writing only, as that term might incline us to -believe. Neither were they _lawyers_, in our common sense of the word -(altho’ the word νομικοί is so ♦rendered in our translation.) Their -employment had no affinity at all, to that of a lawyer among us. They -were conversant with the laws of God, and not with the laws of man. -These were their study: it was their proper and peculiar business, -to read and expound the law and the prophets; particularly in the -synagogues. They were the ordinary, stated preachers among the _Jews_. -So that if the sense of the original word was attended to, we might -render it, the divines. For these were the men who made divinity their -profession; and they were generally (as their name literally imports) -men of letters; men of the greatest account for learning that were then -in the Jewish nation. - -2. The Pharisees were a very antient sect, or body of men, among -the _Jews_: originally so called from the _Hebrew_ word פרש, which -signifies, to separate or divide. Not that they made any formal -separation from, or division in the national church. They were only -distinguished from others, by greater strictness of life, by more -exactness of conversation. For they were zealous of the law in the -minutest points; paying tithes of mint, anise and cummin. And hence -they were had in honour of all the people, and generally esteemed the -holiest of men. - -Many of the Scribes were of the sect of the Pharisees. Thus St. _Paul_ -himself, who was educated for a Scribe, first at the university of -_Tarsus_, and after that in _Jerusalem_, at the feet of _Gamaliel_ -(one of the most learned Scribes or doctors of the law that were then -in the nation) declares of himself before the council, [93]_I am a -Pharisee the son of a Pharisee_: and before king _Agrippa, [94]After -the straitest sect of our religion I lived a Pharisee_. And the whole -body of the Scribes generally esteemed and acted in concert with -the Pharisees. Hence we find our Saviour so frequently coupling them -together, as coming in many respects under the same consideration. -In this place they seem to be mentioned together, as the most eminent -professors of religion: the former of whom were accounted the wisest, -the latter the holiest of men. - -3. What _the righteousness of the Scribes and Pharisees_ really was, -it is not difficult to determine. Our Lord has preserved an authentic -account, which one of them gave of himself. And he is clear and full -in describing his own righteousness; and cannot be supposed to have -omitted any part of it. He _went up_ indeed _into the temple to pray_: -but was so intent upon his own virtues, that he forgot the design upon -which he came. For ’tis remarkable, he does not properly pray at all. -He only tells God, how wise and good he was. God, _I thank thee, that -I am not as other men are; extortioners, unjust, adulterers; or even -as this Publican. I fast twice in the week; I give tithes of all that -I possess._ His righteousness therefore consisted of three parts, first, -saith he, _I am not as other men are_. I am not an _extortioner_, not -_unjust_, not an _adulterer_; not _even as this Publican_. Secondly, -_I fast twice in the week_; and thirdly, _give tithes of all that I -possess_. - -_I am not as other men are._ This is not a small point. It is not every -man that can say this. It is as if he had said, I do not suffer myself -to be carried away by that great torrent, custom. I live not by custom, -but by reason; not by the examples of men, but by the word of God. _I -am not an extortioner, not unjust, not an adulterer_: however common -these sins are even among those who are called the people of God: -(extortion, in particular, a kind of legal injustice: not punishable -by any human law, the making gain of another’s ignorance or necessity, -having filled every corner of the land) _nor even as this Publican_; -not guilty of any open or presumptuous sin: not an outward sinner: but -a fair, honest man, of blameless life and conversation. - -4. _I fast twice in the week._ There is more implied in this, than -we may at first be sensible of. All the stricter Pharisees observed -the weekly fasts; namely, every _Monday_ and _Thursday_. On the former -day, they fasted in memory of _Moses_ receiving on that day (as their -tradition taught) the two tables of stone written by the finger of -God: on the latter, in memory of his casting them out of his hand, -when he saw the people dancing round the golden calf. On these days, -they took no sustenance at all till three in the afternoon; the hour -at which they began to offer up the evening sacrifice in the temple. -Till that hour it was their custom to remain in the temple, in some -of the corners, apartments or courts thereof; that they might be ready -to assist at all the sacrifices, and to join in all the public prayers. -The time between, they were accustomed to employ, partly in private -addresses to God, partly in searching the scriptures, in reading the -law and the prophets, and in meditating thereon. Thus much is implied -in, _I fast twice in the week_, the second branch of the righteousness -of a Pharisee. - -5. _I give tithes of all that I possess._ This the Pharisees did with -the utmost exactness. They would not except the most inconsiderable -thing, no, not mint, anise and cummin. They would not keep back the -least part of what they believed properly to belong to God; but gave a -full tenth of their whole substance yearly, and of all their increase, -whatsoever it was. - -Yea, the stricter Pharisees (as has been often observed, by those who -are versed in the ancient _Jewish_ writings) not content with giving -one tenth of their substance to God, in his priests and Levites, gave -another tenth to God in the poor, and that continually. They gave -the same proportion of all they had in alms, as they were accustomed -to give in tithes. And this likewise they adjusted with the utmost -exactness, that they might not keep back any part, but might fully -render unto God the things which were God’s, as they accounted this -to be. So that, upon the whole, they gave away, from year to year, an -entire fifth of all that they possest. - -6. This was _the righteousness of the Scribes and Pharisees_: a -righteousness, which in many respects, went far beyond the conception -which many have been accustomed to entertain concerning it. But perhaps, -it will be said, it was all false and feigned; for they were all a -company of hypocrites.――Some of them doubtless were; men who had really -no religion at all; no fear of God, or desire to please him: who had -no concern for the honour that cometh of God, but only for the praise -of men. And these are they whom our Lord so severely condemns, so -sharply reproves on many occasions. But we must not suppose, because -many Pharisees were hypocrites, therefore all were so. Nor indeed -is hypocrisy by any means essential to the character of a Pharisee. -This is not the distinguishing mark of their sect. It is rather this, -(according to our Lord’s account) _They trusted in themselves that -they were righteous, and despised others_. This is their genuine badge. -But the Pharisee of this kind cannot be a hypocrite. He must be, in -the common sense, sincere: otherwise he could not _trust in himself -that he is righteous_. The man who was here commending himself to -God, unquestionably thought himself righteous. Consequently, he was -no hypocrite: he was not conscious to himself of any insincerity. He -now spoke to God just what he thought, namely, that he was abundantly -better than other men. - -But the example of St. _Paul_, were there no other, is sufficient, -to put this out of all question. He could not only say, when he was a -Christian, [95]_Herein do I exercise myself to have always a conscience -void of offence, toward_ God _and toward men_: but even concerning the -time when he was a Pharisee; [96]_Men and brethren, I have lived in all -good conscience before_ God _until this day_. He was therefore sincere -when he was a Pharisee, as well as when he was a Christian. He was no -more an hypocrite when he persecuted the church, than when he preached -the faith which once he persecuted. Let this then be added to _the -righteousness of the Scribes and Pharisees_, a sincere belief that they -are righteous, and in all things _doing_ God _service_. - -7. And yet, _Except your righteousness_, saith our Lord, _shall exceed -the righteousness of the Scribes and Pharisees, ye shall in no case -enter into the kingdom of heaven_. A solemn and weighty declaration! -And which it behoves all who are called by the name of _Christ_, -seriously and deeply to consider. But before we enquire, how our -righteousness may exceed theirs, let us examine, whether at present we -come up to it? - -*First, a Pharisee was _not as other men are_. In externals he was -singularly good. Are we so? Do we dare to be singular at all? Do we -not rather swim with the stream? Do we not many times dispense with -religion and reason together, because we would not _look particular_? -Are we not often more afraid of being out of the fashion, than being -out of the way of salvation? Have we courage to stem the tide? To run -counter to the world? _To obey_ God _rather than man_? Otherwise the -Pharisee leaves us behind at the very first step. ’Tis well if we -overtake him any more. - -But to come closer. Can we use his first plea with God, which is in -substance, “I do no harm. I live in no outward sin; I do nothing, for -which my own heart condemns me.” Do you not? Are you sure of that? -Do you live in no practice, for which your own heart condemns you? -If you are not an adulterer, if you are not unchaste, either in word -or deed, are you not unjust? The grand measure of justice, as well -as of mercy, is, Do unto others as thou wouldest they should do unto -thee. Do you walk by this rule? Do you never do unto any what you would -not they should do unto you? Nay, are you not grossly unjust? Are you -not an extortioner? Do you not make a gain of any one’s ignorance or -necessity? Neither in buying nor selling? Suppose you were engaged in -trade, do you demand, do you receive no more than the real value of -what you sell? Do you demand, do you receive no more of the ignorant -than of the knowing; of a little child, than of an experienced trader? -If you do, why does not your heart condemn you? You are a barefaced -extortioner. Do you demand no more than the usual price of goods, of -any who is in pressing want? Who must have, and that without delay, -the things which you can only furnish him with? If you do, this also -is flat extortion. Indeed you do not come up to the righteousness of -a Pharisee. - -8. A Pharisee, secondly, (to express his sense in our common way) used -all the means of grace. As he fasted _often and much, twice in_ every -_week_, so he attended all the sacrifices. He was constant in public -and private prayer, and in reading and hearing the scriptures. Do you -go as far as this? Do you fast _much and often_? Twice in the week? -I fear not. Once, at least; “on all _Fridays_ in the year?” (So our -church clearly and peremptorily enjoins all her members to do: to -observe all these, as well as the vigils and the forty days of lent, -as “days of fasting or abstinence.”) Do you fast twice in the year? -I am afraid, some among us cannot plead even this!――Do you neglect -no opportunity of attending and partaking of the Christian Sacrifice? -How many are they, who call themselves Christians, and yet are utterly -regardless of it? Yet do not eat of that bread, or drink of that cup, -for months, perhaps years, together? Do you every day, either hear the -scriptures, or read them and meditate thereon? Do you join in prayer -with the great congregation? Daily, if you have opportunity: if not -whenever you can, particularly on that day, which you _remember, to -keep it holy_? Do you strive to _make_ opportunities? Are you _glad -when they say unto you, we will go into the house of the_ Lord? Are -you zealous of, and diligent in private prayer? Do you suffer no day -to pass without it? Rather, are not some of you so far, from spending -therein (with the Pharisee) several hours in one day, that you think -one hour full enough, if not too much? Do you spend an hour in a day, -or in a week, in praying to your Father which is in secret? Yea, an -hour in a month? Have you spent one hour together in private prayer -ever since you was born? Ah poor Christian! Shall not the Pharisee rise -up in the judgment against thee and condemn thee? His righteousness is -as far above thine, as the heaven is above the earth. - -9. The Pharisee, thirdly, _paid tithes_ and gave alms _of all that he -possest_. And in how ample a manner? So that he was (as we phrase it) -“a man that did much good.” Do we come up to him here? Which of us -is so abundant as he was, in good works? Which of us gives a fifth of -all his substance to God? Both of the principal, and of the increase? -Who of us, out of (suppose) an hundred pounds a year, gives twenty to -God and the poor: out of fifty, ten; and so in a larger or a smaller -proportion? When shall our righteousness, in using all the means -of grace, in attending all the ordinances of God, in avoiding evil -and doing good, equal at least the righteousness of the Scribes and -Pharisees? - -10. Although if it only equalled theirs, what would that profit? -_For verily I say unto you except your righteousness shall exceed the -righteousness of the Scribes and Pharisees, ye shall in no case enter -into the kingdom of heaven._ But how can it exceed theirs? Wherein does -the righteousness of a Christian exceed that of a Scribe or Pharisee? - -Christian righteousness exceeds theirs, first, in the extent of it. -Most of the Pharisees, though they were rigorously exact in many -things, yet were emboldened by the traditions of the elders to dispense -with others of equal importance. Thus they were extremely punctual -in keeping the fourth commandment; they would not even _rub an ear -of corn_ on the sabbath day: But not at all in keeping the third, -making little account of light, or even false swearing. So that -their righteousness was partial: whereas the righteousness of a real -Christian is universal. He does not observe one, or some parts of the -law of God, and neglect the rest; but keeps all his commandments, loves -them all, values them above gold or precious stones. - -11. It may be indeed, that some of the Scribes and Pharisees, -endeavoured to keep all the commandments, and consequently were, -as touching the righteousness of the law, that is, according to the -letter of it, blameless. But still the righteousness of a Christian -exceeds all this righteousness of a Scribe or Pharisee, by fulfilling -the Spirit as well as the letter of the law, by inward as well as -outward obedience. In this, in the spirituality of it, it admits of -no comparison. This is the point which our Lord has so largely proved, -in the whole tenor of this discourse. Their righteousness was external -only: Christian righteousness is in the inner man. The Pharisee -_cleansed the outside of the cup and the platter_; the Christian is -clean within. The Pharisee laboured to present God with a good life; -the Christian with a holy heart. The one shook off the leaves, perhaps -the fruits of sin; the other _lays the axe to the root_: as not being -content with the outward form of godliness, how exact soever it be, -unless the life, the Spirit, the power of God unto salvation, be felt -in the inmost soul. - -Thus, to do no harm, to do good, to attend the ordinances of God, (the -righteousness of a Pharisee) are all external: whereas, on the contrary, -poverty of spirit, mourning, meekness, hunger and thirst after -righteousness, the love of our neighbour, and purity of heart, (the -righteousness of a Christian) are all internal. And even peace-making -(or doing good) and suffering for righteousness sake, stand intitled -to the blessings annext to them, only as they imply these inward -dispositions, as they spring from, exercise and confirm them. So that -whereas the righteousness of the Scribes and Pharisees was external -only, it may be said, in some sense that the righteousness of a -Christian is internal only: all his actions and sufferings being as -nothing in themselves, being estimated before God only by the tempers -from which they spring. - -12. *Whosoever therefore thou art, who bearest the holy and venerable -name of a Christian, see, first that thy righteousness fall not short -of the righteousness of the Scribes and Pharisees. Be _not_ thou _as -other men are_. Dare to stand alone, to be - - “Against example, singularly good?” - -If thou _follow a multitude_ at all, it must be, _to do evil_. Let not -custom or fashion be thy guide; but reason and religion. The practice -of others is nothing to thee: _every man_ must _give an account of -himself to_ God. Indeed if thou canst save the soul of another, do: but -at least, save one, thy own. Walk not in the path of death, because it -is broad, and many walk therein. Nay, by this very token thou mayest -know it. Is the way wherein thou now walkest, a broad, well-frequented, -fashionable way? Then it infallibly leads to destruction. O be not thou -“damned for company:” cease from evil; fly from sin as from the face -of a serpent. At least, do no harm. _He that committeth sin is of the -devil._ Be not thou found in that number. Touching outward sins, surely -the grace of God is even now sufficient for thee. _Herein_ at least, -_exercise_ thyself _to have a conscience void of offence, toward_ God -_and toward man_. - -Secondly, Let not thy righteousness fall short of theirs, with regard -to the ordinances of God. If thy labour or bodily strength will not -allow of thy fasting _twice in the week_, however deal faithfully with -thy own soul, and fast as often as thy strength will permit. Omit no -public, no private opportunity, of pouring out thy soul in prayer. -Neglect no occasion of eating that bread and drinking that cup, which -is the communion of the body and blood of _Christ_. Be diligent in -searching the scriptures; read as thou mayest, and meditate therein -day and night. Rejoice to embrace every opportunity, of hearing _the -word of reconciliation_ declared by _the ambassadors of_ Christ, _the -stewards of the mysteries of_ God. In using all the means of grace, in -a constant and careful attendance on every ordinance of God, live up to -(at least, till thou canst go beyond) _the righteousness of the Scribes -and Pharisees_. - -Thirdly, Fall not short of a Pharisee in doing good. Give alms of all -thou dost possess. Is any hungry? Feed him. Is he a-thirst? Give him -drink. Naked? Cover him with a garment. If thou hast this world’s goods, -do not limit thy beneficence to a scanty proportion. Be merciful to -the uttermost of thy power. Why not, even as this Pharisee? Now _make -thyself friends_, while the time is, _of the mammon of unrighteousness, -that when_ thou _failest_, when this earthly tabernacle is dissolved, -they _may receive thee into everlasting habitations_. - -13. But rest not here. Let thy _righteousness exceed the righteousness -of the Scribes and Pharisees_. Be not thou content, to _keep the whole -law, and offend in one point. Hold thou fast all his commandments, and -all false ways_ do thou _utterly abhor_. Do all the things, whatsoever -he hath commanded, and that with all thy might. Thou canst do all -things through _Christ_ strengthning thee, though without him thou -canst do nothing. - -*Above all, let thy righteousness exceed theirs in the purity and -spirituality of it. What is the exactest form of religion to thee? The -most perfect outside righteousness? Go thou higher and deeper than all -this. Let thy religion be the religion of the heart. Be thou poor in -spirit; little and base and mean and vile in thy own eyes; amazed and -humbled to the dust at the love of God which is in _Christ Jesus_ thy -Lord. Be serious: let the whole stream of thy thoughts, words and works, -be such as flows from the deepest conviction, that thou standest on the -edge of the great gulph, thou and all the children of men, just ready -to drop in, either into everlasting glory, or everlasting burnings. -Be meek: let thy soul be filled with mildness, gentleness, patience, -long-suffering toward all men: at the same time that all which is in -thee is a-thirst for God, the living God; longing to awake up after his -likeness, and to be satisfied with it. Be thou a lover of God and of -all mankind. In this spirit, do and suffer all things. Thus _exceed the -righteousness of the Scribes and Pharisees_, and thou shalt be _called -great in the kingdom of heaven_. - - - - - SERMON XXVI. - - UPON OUR LORD’S SERMON ON THE MOUNT. - DISCOURSE VI. - MATT. vi. 1‒15. - - - _Take heed that ye do not your alms before men, to be seen of - them: otherwise ye have no reward of your Father which is in - heaven. - - Therefore when thou dost thine alms, do not sound a trumpet - before thee, as the hypocrites do in the synagogues and in the - streets, that they may have praise of men. Verily I say unto - you, they have their reward. - - But when thou doest alms, let not thy left hand know what thy - right hand doth: that thine alms may be in secret, and thy - Father which seeth in secret, himself shall reward thee openly. - - And when thou prayest, thou shalt not be as the hypocrites are; - for they love to pray, standing in the synagogues and in the - corners of the streets, that they may be seen of men. Verily - I say unto you, they have their reward. - - But thou when thou prayest, enter into thy closet, and when thou - hast shut the door, pray to thy Father which is in secret; and - thy Father which seeth in secret, he shall reward thee openly. - - But when ye pray, use not vain repetitions, as the Heathen do; - for they think that they shall be heard for their much speaking. - - Be not ye therefore like unto them: for your Father knoweth what - things ye have need of, before you ask him. - - After this manner therefore pray ye: Our Father which art in - heaven, hallowed be thy name. Thy kingdom come. Thy will be - done on earth as it is in heaven. Give us this day our daily - bread. And forgive us our trespasses, as we forgive them that - trespass against us, and lead us not into temptation, but - deliver us from evil. For thine is the kingdom and the power - and the glory, for ever and ever. Amen. - - For if ye forgive men their trespasses, your heavenly Father will - also forgive you. - - But if ye forgive not men their trespasses, neither will your - Father forgive your trespasses._ - -1. IN the preceding chapter our Lord has described inward religion, -in its various branches. He has laid before us those dispositions of -soul, which constitute real Christianity: the inward tempers contained -in that holiness, _without_ which _no man shall see the_ Lord; the -affections which, when flowing from their proper fountain, from -a living faith in God thro’ _Christ Jesus_, are intrinsically and -essentially good, and acceptable to God. He proceeds to shew in this -chapter, how all our actions likewise, even those that are indifferent -in their own nature, may be made holy and good and acceptable to God, -by a pure and holy intention. Whatever is done without this, he largely -declares, is of no value before God. Whereas, whatever outward works -are thus consecrated to God, they are in his sight of great price. - -2. The necessity of this purity of intention, he shews first, with -regard to those, which are usually accounted religious actions, and -indeed are such, when performed with a right intention. Some of these -are commonly termed works of piety; the rest, works of charity or mercy. -Of the latter sort, he particularly names almsgiving; of the former, -prayer and fasting. But the directions given for these are equally to -be applied to every work, whether of charity or mercy. - - -I. 1. And first, with regard to works of mercy. _Take heed_, saith he, -_that ye do not your alms before men, to be seen of them. Otherwise ye -have no reward of your Father which is in heaven. That ye do not your -alms._ Altho’ this only is named, yet is every work of charity included, -every thing which we give, or speak, or do, whereby our neighbour may -be profited, whereby another man may receive any advantage, either -in his body or soul. The feeding the hungry, the cloathing the naked, -and entertaining or assisting the stranger, the visiting those that -are sick or in prison, the comforting the afflicted; the instructing -the ignorant, the reproving the wicked, the exhorting and encouraging -the well-doer; and if there be any other work of mercy, it is equally -included in this direction. - -2. _Take heed that ye do not your alms before men, to be seen of them._ -The thing which is here forbidden, is not, barely the doing good in -the sight of men: this circumstance alone, that others see what we do, -makes the action neither worse nor better: but the doing it before men, -_to be seen of them_; with this view, from this intention only. I say, -from _this intention only_; for this may, in some cases, be a part of -our intention; we may design that some of our actions should be seen, -and yet they may be acceptable to God. We may intend, that our _light -should shine before men_, when our conscience bears us witness, in the -Holy Ghost, that our ultimate end in designing they should _see our -good works_, is, _That they may glorify our Father which is in heaven_. -But take heed that ye do not the least thing with a view to your own -glory. Take heed that a regard to the praise of men, have no place at -all in your works of mercy. If ye seek your own glory, if you have any -design to gain the honour that cometh of men, whatever is done with -this view is nothing worth: it is not done unto the Lord: he accepteth -it not; _ye have no reward_ for this _of your Father which is in -heaven_. - -3. _Therefore when thou dost thine alms, do not sound a trumpet before -thee, as the hypocrites do, in the synagogues and in the streets, -that they may have praise of men._ The word _synagogue_ does not here -mean, a place of worship, but any place of public resort, such as the -market-place or exchange. It was a common thing among the _Jews_, who -were men of large fortunes, particularly among the Pharisees, to cause -a trumpet to be sounded before them in the most public parts of the -city, when they were about to give any considerable alms. The pretended -reason for this was, to call the poor together to receive it: but the -real design, that they might have praise of men. But be not thou like -unto them. Do not thou cause a trumpet to be sounded before thee. Use -no ostentation in doing good. Aim at the honour which cometh of God -only. _They_ who seek the praise of men, _have their reward_. They -shall have no praise of God. - -4. _But when thou doest alms, let not thy left hand know what thy right -hand doth._ This is a proverbial expression, the meaning of which is, -do it in as secret a manner as is possible: as secret as is consistent -with the doing it at all; (for it must not be left undone: omit no -opportunity of doing good, whether secretly or openly) and with the -doing it in the most effectual manner. For here is also an exception -to be made. When you are fully persuaded in your own mind, that by -your not concealing the good which is done, either you will yourself -be enabled, or others excited to do the more good, then you may not -conceal it: then let your light appear, and _shine to all that are in -the house_. But unless where the glory of God and the good of mankind -oblige you to the contrary, act in as private and unobserved a manner, -as the nature of the thing will admit: _that thy alms may be in secret, -and thy Father which seeth in secret, he shall reward thee openly_. -Perhaps in the present world; many instances of this stands recorded -in all ages: but infallibly in the world to come, before the general -assembly of men and angels. - - -II. 1. From works of charity or mercy, our Lord proceeds to those which -are termed works of piety. _And when thou prayest_, saith he, _thou -shalt not be as the hypocrites are: for they love to pray standing in -the synagogues, and in the corners of the streets, that they may be -seen of men. Thou shalt not be as the hypocrites are._ Hypocrisy then, -or insincerity, is the first thing we are to guard against in prayer. -Beware not to speak what thou dost not mean. Prayer is, the lifting -up of the heart to God: all words of prayer without this are mere -hypocrisy. Whenever therefore thou attemptest to pray, see that it -be thy one design, to commune with God, to lift up thy heart to him, -to pour out thy soul before him. Not _as the hypocrites_, who _love_, -or are wont, _to pray standing in the synagogues_, the exchange or -market-places, _and in the corners of the streets_, wherever the most -people are, _that they may be seen of men_: this was the sole design, -the motive and end, of the prayers which they there repeated. _Verily -I say unto you, they have their reward._ They are to expect none from -your Father which is in heaven. - -2. But it is not only, the having an eye to the praise of men, which -cuts us off from any reward in heaven; which leaves us no room to -expect the blessing of God, upon our works whether of piety or mercy. -Purity of intention is equally destroyed by a view to any temporal -reward whatever. If we repeat our prayers, if we attend the public -worship of God, if we relieve the poor, with a view to gain or interest, -it is not a whit more acceptable to God, than if it were done with a -view to praise. Any temporal view, any motive whatever on this side -eternity, any design but that of promoting the glory of God, and the -happiness of men, for God’s sake, makes every action, however fair it -may appear to men, an abomination unto the Lord. - -3. _But when thou prayest, enter into thy closet, and when thou hast -shut the door, pray to thy Father which is in secret._ There is a -time, when thou art openly to glorify God, to pray and praise him in -the great congregation. But when thou desirest more largely and more -particularly to make thy requests known unto God, whether it be in -the evening or in the morning or at noon-day, _enter into thy closet -and shut the door_. Use all the privacy thou canst. (Only leave it not -undone, whether thou hast any closet, any privacy or no. Pray to God if -it be possible, when none seeth but he: but if otherwise, pray to God.) -Thus _pray to thy Father which is in secret_; pour out all thy heart -before him. _And thy Father which is in secret, he shall reward thee -openly._ - -4. _But when ye pray_, even in secret, _use not vain repetitions, -as the Heathen do_. μὴ βαττολογήσητε. Do not use abundance of words -without any meaning. Say not the same thing over and over again: think -not the fruit of your prayers depends on the length of them: like the -Heathens; for _they think they shall be heard for their much speaking_. - -The thing here reproved, is not simply the length, any more than -the shortness of our prayers: but, first, length without meaning; -the speaking much, and meaning little or nothing: the using (not all -repetitions; for our Lord himself prayed thrice, repeating the same -words; but) vain repetitions, as the Heathens did, reciting the names -of their Gods over and over: as they do among Christians, (vulgarly so -called) and not among the papists only, who say over and over the same -string of prayers, without ever feeling what they speak: secondly, the -thinking to be heard for our much speaking, the fancying God measures -prayers by their length, and is best pleased with those which contain -the most words, which sound the longest in his ears. These are such -instances of superstition and folly, as all who are named by the name -of _Christ_, should leave to the Heathens, to them on whom the glorious -light of the gospel hath never shined. - -5. _Be not ye therefore like unto them._ Ye who have tasted of the -grace of God in _Christ Jesus_, are throughly convinced, _your Father -knoweth what things ye have need of before ye ask him_. So that the -end of your praying, is not to inform God, as tho’ he knew not your -wants already; but rather to inform yourselves, to fix the sense of -those wants more deeply in your hearts, and the sense of your continual -♦dependence on him, who only is able to supply all your wants. It is -not so much to move God, who is always more ready to give than you -to ask; as to move yourselves, that you may be willing and ready to -receive, the good things he has prepared for you. - - -III. 1. After having taught the true nature and ends of prayer, our -Lord subjoins an example of it: even that divine form of prayer, which -seems in this place to be proposed by way of pattern chiefly, as the -model and standard of all our prayers: _After this manner therefore -pray ye_. Whereas elsewhere he enjoins the use of these very words, -[97]_He said unto them, when ye pray, say_―― - -2. *We may observe in general concerning this divine prayer. First, -that it contains all we can reasonably or innocently pray for. There -is nothing which we have need to ask of God, nothing which we can -ask without offending him, which is not included either directly or -indirectly in this comprehensive form: secondly, that it contains all -we can reasonably or innocently desire; whatever is for the glory of -God, whatever is needful or profitable not only for ourselves, but -for every creature in heaven and earth. And indeed our prayers are -the proper test of our desires; nothing being fit to have a place -in our desires, which is not fit to have a place in our prayers: -what we may not pray for, neither should we desire: thirdly, that it -contains all our duty to God and man: whatsoever things are pure and -holy, whatsoever God requires of the children of men, whatsoever is -acceptable in his sight, whatsoever it is whereby we may profit our -neighbour, being exprest or implied therein. - -3. It consists of three parts, the preface, the petitions, and the -doxology or conclusion. The preface, _Our Father which art in Heaven_, -lays a general foundation for prayer; comprizing what we must first -know of God, before we can pray, in confidence of being heard. It -likewise points out to us all those tempers, with which we are to -approach to God, which are most essentially requisite, if we desire -either our prayers or our lives should find acceptance with him. - -4. “Our _Father_.” If he is a father, then he is good, then he is -loving to his children. And here is the first and great reason for -prayer. God is willing to bless, let us ask for a blessing. “Our -_Father_,”――Our Creator: the author of our being; he who raised us -from the dust of the earth, who breathed into us the breath of life, -and we became living souls. But if he made us, let us ask and he will -not with-hold, any good thing from the work of his own hands. “Our -_Father_”――Our preserver; who day by day sustains the life he has -given: of whose continuing love we now and every moment receive life -and breath and all things. So much the more boldly let us come to him, -and _we_ shall _find mercy and grace to help in time of need_. Above -all, the Father of our Lord _Jesus Christ_, and of all that believe in -him: who justifies us _freely by his grace, through the redemption that -is in_ Jesus: who hath _blotted out all our sins, and healed all our -infirmities_; who hath received us for _his own children, by adoption -and grace_, and _because we are sons_, hath _sent forth the Spirit of -his Son into our hearts, crying, Abba, Father: who hath begotten us -again of incorruptible seed_, and _created us a-new in_ Christ Jesus. -Therefore we know that he heareth us always: therefore we _pray_ to him -_without ceasing_. We pray, because we love. And _we love him, because -he first loved us_. - -5. “_Our_ Father”――Not _mine_ only who now cry unto him; but _our’s_, -in the most extensive sense. The God and _Father of the Spirits -of all flesh_; the Father of angels and men: (so the very Heathens -acknowledged him to be, Πατήρ ἀνδρῶν τε θεῶν τε·) The Father of the -universe, of all the families both in heaven and earth. Therefore with -him there is no respect of persons. He loveth all that he hath made. -He _is loving unto every man, and his mercy is over all his works_. -And _the_ Lord’s _delight is in them that fear him, and put their trust -in his mercy_; in them that trust in him thro’ the Son of his love, -knowing they are _accepted in the Beloved_. But _if_ God _so loved us, -we ought also to love one another_. Yea, all mankind: seeing God _so -loved the world, that he gave his only begotten Son_, even to die the -death, that they _might not perish but have everlasting life_. - -6. _Which art in heaven_:――high and lifted up; God over all, blessed -for ever. Who sitting on the circle of the heavens, beholdeth all -things both in heaven and earth. Whose eye pervades the whole sphere -of created being; yea and of uncreated night: unto whom _are known -all his works_, and all the works of every creature, not only _from -the beginning of the world_ (a poor, low, weak translation) but ἀπ᾽ -♦αἰῶνος· from all eternity, from everlasting to everlasting: who -constrains the host of heaven, as well as the children of men, to -cry out with wonder and amazement, O the depth! _The depth of the -riches both of the wisdom and of the knowledge of_ GOD! _Which art -in heaven_――the Lord and ruler of all, superintending and disposing -all things: who art the King of Kings, and Lord of Lords, the blessed -and only Potentate: who art strong and girded about with power, doing -whatsoever pleaseth thee! The Almighty: for whensoever thou willest, -to do is present with thee. _In heaven_,――eminently there. Heaven is -thy throne, the place where thine honour particularly dwelleth. But not -there alone; for thou fillest heaven and earth, the whole expanse of -space. Heaven and earth are full of thy glory. Glory be to thee, O Lord -most high! - -Therefore should we _serve the_ Lord _with fear, and rejoice unto -him with reverence_. Therefore should we think, speak and act, as -continually under the eye, in the immediate presence of the Lord, the -King. - -7. *_Hallowed be thy name._ This is the first of the six petitions, -whereof the prayer itself is composed. The name of God is God -himself; the nature of God, so far as it can be discovered to man: -it means therefore, together with his existence, all his attributes -or perfections――his eternity, particularly signified by his great and -incommunicable name Jehovah, as the apostle _John_ translates it, τὸ ἀ, -καὶ τὸ ω, ἀρχὴ καὶ τέλος. ὁ ὤν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος· _The alpha and -omega, the beginning and the end, he which is, and which was, and which -is to come_:――His _fulness of being_, denoted by his other great name, -_I am that I am_――His omnipresence――His omnipotence; who is indeed the -only agent in the material world; all matter being essentially dull and -inactive, and moving only as it is moved by the finger of God: and he -is the spring of action in every creature, visible and invisible; which -could neither act nor exist, without the continued influx and agency -of his almighty power――His wisdom, clearly deduced from the things that -are seen, from the goodly order of the universe――His trinity in unity -and unity in trinity, discovered to us in the very first line of his -written word ברא אלהים: literally _the_ Gods _created_, a plural noun -joined with a verb of the singular number: as well as in every part of -his subsequent revelations, given by the mouth of all his holy prophets -and apostles――His essential purity and holiness――and above all, his -love, which is the very brightness of his glory. - -In praying that God, or his _name_ may _be hallowed_ or glorified, -we pray that he may be known, such as he is, by all that are capable -thereof, by all intelligent beings, and with affections suitable to -that knowledge: that he may be duly honoured and feared and loved by -all in heaven above and in the earth beneath; by all angels and men, -whom for that end he has made capable of knowing and loving him to -eternity. - -8. _Thy kingdom come._ This has a close connexion with the preceding -petition. In order that the name of God might be hallowed we pray that -his kingdom, the kingdom of _Christ_ may come. This kingdom then comes -to a particular person, when he _repents and believes the gospel_: -when he is taught of God, not only to know himself, but to know _Jesus -Christ_ and him crucified. As _this is life eternal, to know the only -true_ God, _and_ Jesus Christ _whom he hath sent_, so it is the kingdom -of God begun below, set up in the believer’s heart: the Lord God -omnipotent then reigneth, when he is known through _Christ Jesus_. He -taketh unto himself his mighty power; that he may subdue all things -unto himself. He goeth on in the soul conquering and to conquer, -’till he hath put all things under his feet, ’till _every thought_ is -_brought into captivity to the obedience of_ Christ. - -When therefore God shall _give his Son the Heathen for his inheritance, -and the utmost parts of the earth for his possession_; when _all -kingdoms shall bow before him, and all nations shall do him service_; -when _the mountain of the_ Lord’s _house_, the church of _Christ shall -be established in the top of the mountains_; when _the fullness of the -Gentiles shall come in, and all Israel shall be saved_: then shall it -be seen, that _the_ Lord _is King and hath put on glorious apparel_, -appearing to every soul of man, as King of Kings, and Lord of Lords. -And it is meet for all those who _love his appearing_, to pray that -he would hasten the time: that this his kingdom, the kingdom of grace -may come quickly, and swallow up all the kingdoms of the earth; that -all mankind receiving him for their king, truly believing in his name, -may be filled with righteousness and peace and joy, with holiness and -happiness, ’till they are removed hence into his heavenly kingdom, -there to reign with him for ever and ever. - -For this also we pray in those words, _Thy ♦kingdom come_: we pray for -the coming of his everlasting kingdom, the kingdom of glory in heaven, -which is the continuation and perfection of the kingdom of grace an -earth. Consequently this, as well as the preceding petition, is offered -up for the whole intelligent creation, who are all interested in this -grand event, the final renovation of all things, by God’s putting an -end to misery and sin, to infirmity and death, taking all things into -his own hands, and setting up the kingdom which endureth throughout all -ages. - -Exactly answerable to this, are those awful words, in the prayer, at -the burial of the dead; “Beseeching thee, that it may please thee of -thy gracious goodness, shortly to accomplish the number of thine elect, -and to hasten thy kingdom: that we with all those that are departed, in -the true faith of thy holy name, may have our perfect consummation and -bliss, both in body and soul, in thy everlasting glory.” - -9. _Thy will be done on earth as it is in heaven._ This is the -necessary and immediate consequence, wherever the kingdom of God is -come: wherever God dwells in the soul by faith, and _Christ_ reigns in -the heart by love. - -It is probable, many, perhaps the generality of men, at the first view -of these words, are apt to imagine, they are only an expression of, or -petition for resignation; for a readiness to suffer the will of God, -whatsoever it be concerning us. And this is unquestionably a divine and -excellent temper, a most precious gift of God. But this is not what we -pray for in this petition, at least not in the chief and primary sense -of it. We pray, not so much for a passive, as for an active conformity -to the will of God, in saying, _Thy will be done on earth as it is done -in heaven_. - -*How is it done by the angels of God in heaven? Those who now -circle his throne rejoicing? They do it _willingly_; they love his -commandments, and gladly hearken to his words. It is their meat and -drink to do his will; it is their highest glory and joy. They do it -_continually_; there is no interruption in their willing service. -They rest not day nor night, but employ every hour (speaking after -the manner of men; otherwise our measures of duration, days and nights -and hours, have no place in eternity) in fulfilling his commands, in -executing his designs, in performing the council of his will. And they -do it _perfectly_. No sin, no defect belongs to angelick minds. It is -true, _the stars are not pure in his sight_, even the morning-stars -that sing together before him. _In his sight_, that is in comparison of -him, the very angels are not pure. But this does not imply, that they -are not pure _in themselves_. Doubtless they are; they are without spot -and blameless. They are altogether devoted to his will, and perfectly -obedient in all things. - -*If we view this in another light, we may observe, the angels of God in -heaven, do _all_ the will of God. And they do nothing else, nothing but -what they are absolutely assured is his will. Again, they do all the -will of God, _as_ he willeth, in the manner which pleases him, and no -other. Yea, and they do this, only _because_ it is his will; for this -end and no other reason. - -10. When therefore we pray, that the _will of_ God may _be done on -earth as it is in heaven_, the meaning is, that all the inhabitants -of the earth, even the whole race of mankind, may do the will of their -Father which is in heaven, as _willingly_ as the holy angels: that -these may do it _continually_ even as they, without any interruption of -their willing service: yea, and that they may do it _perfectly_; that -_the_ God _of peace, through the blood of the everlasting covenant, may -make them perfect in every good work to do his will, and work in them -all which is well-pleasing in his sight_. - -In other words, we pray, that we and all mankind, may do the whole will -of God in all things: and nothing else, not the least thing but what is -the holy and acceptable will of God. We pray that we may do the whole -will of God _as_ he willeth, in the manner that pleases him: and lastly, -that we may do it, _because_ it is his will: that this may be the sole -reason and ground, the whole and only motive of whatsoever we think, or -whatsoever we speak or do. - -11. _Give us this day our daily bread._ In the three former petitions, -we have been praying for all mankind. We come now more particularly to -desire a supply for our own wants. Not that we are directed even here, -to confine our prayer altogether to ourselves: but this and each of the -following petitions may be used for the whole church of _Christ_ upon -earth. - -By _bread_ we may understand, all things needful whether for our souls -or bodies: τὰ πρὸς ζωὴν καὶ εὐσέβειαν· _the things pertaining to life -and godliness_. We understand not barely the outward bread, what our -Lord terms _the meat which perisheth_; but much more the spiritual -bread, the grace of God, the food _which endureth unto everlasting -life_. It was the judgment of many of the antient fathers, that we are -here to understand, the sacramental bread also: daily received in the -beginning by the whole church of _Christ_, and highly esteemed ’till -the love of many waxed cold, as the grand channel whereby the grace of -his Spirit was conveyed to the souls of all the children of God. - -_Our daily bread._ The word we render _daily_ has been differently -explained by different commentators. But the most plain and natural -sense of it seems to be this, which is retained in almost all -translations, as well antient as modern: what is sufficient for this -day; and so for each day, as it succeeds. - -12. _Give us._ For we claim nothing of right, but only of free mercy. -We deserve not the air we breathe, the earth that bears, or the sun -that shines upon us. All our desert, we own, is hell. But God loves us -freely. Therefore we ask him to _give_, what we can no more _procure_ -for ourselves, than we can _merit_ it at his hands. - -Not that either the goodness or the power of God is a reason for us -to stand idle. It is his will, that we should use all diligence in all -things, that we should employ our utmost endeavours, as much as if our -success were the natural effect of our own wisdom and strength. And -then, as tho’ we had done nothing, we are to depend on him, the giver -of every good and perfect gift. - -*_This day._ For we are to take no thought for the morrow. For this -very end has our wise Creator divided life into these little portions -of time, so clearly separated from each other: that we might look on -every day, as a fresh gift of God, another life, which we may devote to -his glory; and that every evening may be as the close of life, beyond -which we are to see nothing but eternity. - -13. _And forgive us our trespasses, as we forgive them that trespass -against us._ As nothing but sin can hinder the bounty of God from -flowing forth upon every creature, so this petition naturally follows -the former; that all hindrances being removed, we may the more clearly -trust in the God of love, for every manner of thing which is good. - -_Our trespasses._ The word properly signifies _our debts_. Thus our -sins are frequently represented in scripture: every sin laying us under -a fresh debt to God; to whom we already owe, as it were, ten thousand -talents. What then can we answer when he shall say, _Pay me that thou -owest_? We are utterly insolvent: we have nothing to pay: We have -wasted all our substance. Therefore if he deal with us according to -the rigour of his law, if he exact what he justly may, he must command -us to be _bound hand and foot, and delivered over to the tormentors_. - -Indeed we are already bound hand and foot, by the chains of our own -sins. These, considered with regard to ourselves, are chains of iron -and fetters of brass. They are wounds wherewith the world, the flesh -and the devil, have gashed and mangled us all over. They are diseases -that drink up our blood and spirits, that bring us down to the chambers -of the grave. But considered, as they are here, with regard to God, -they are debts immense and numberless. Well therefore, seeing we have -nothing to pay, may we cry unto him, that he would _frankly forgive_ -us all. - -The word translated _forgive_, implies either to forgive a debt, or -to unloose a chain. And if we attain the former, the latter follows of -course; if our debts are forgiven, the chains fall off our hands. As -soon as ever, through the free grace of God in _Christ_, we _receive -forgiveness of sins_, we receive likewise _a lot among those which -are sanctified, by faith which is in_ him. Sin has lost its power: it -has no dominion over those, who _are under grace_, that is, in favour -with God. As _there is now no condemnation for them that are in_ -Christ Jesus, so they are freed from sin as well as from guilt. _The -righteousness of the law is fulfilled in them_, and they _walk not -after the flesh but after the Spirit_. - -14. _As we forgive them that trespass against us._ In these words our -Lord clearly declares, both on what condition, and in what degree or -manner we may look to be forgiven of God. All our trespasses and sins -are forgiven us, _if_ we forgive and _as_ we forgive others. This is -a point of the utmost importance. And our blessed Lord is so jealous, -lest at any time we should let it slip out of our thoughts, that he not -only inserts it in the body of his prayer, but presently after repeats -it twice over. _If_, saith he, _ye forgive men their trespasses, your -heavenly Father will also forgive you. But if ye forgive not men their -trespasses, neither will your Father forgive your trespasses._ Secondly, -God forgives us, _as_ we forgive others. *So that if any malice or -bitterness, if any taint of unkindness or anger remains, if we do not -clearly, fully, and from the heart, forgive all men their trespasses, -we so far cut short the forgiveness of our own. God cannot clearly and -fully forgive us. He may shew us some degree of mercy. But we will not -suffer him to blot out all our sins, and forgive all our iniquities. - -In the mean time, while we do not from our hearts, forgive our -neighbour his trespasses, what manner of prayer are we offering to -God, whenever we utter these words? We are indeed setting God at open -defiance: we are daring him to do his worst. Forgive us our trespasses, -as we forgive them that trespass against us! That is in plain terms, -“Do not thou forgive us at all: we desire no favour at thy hands. We -pray, that thou wilt keep our sins in remembrance, and that thy wrath -may abide upon us.” But can you seriously offer such a prayer to God? -And hath he not yet cast you quick into hell? O tempt him no longer! -Now, even now, by his grace, forgive as you would be forgiven! Now have -compassion on thy fellow-servant, as God hath had and will have pity on -thee. - -15. _And lead us not into temptation, but deliver us from evil. Lead -us not into temptation._ The word translated _temptation_, means trial -of any kind. And so the English word temptation was formerly taken, -in an indifferent sense: although now it is usually understood, of -solicitation to sin. St. _James_ uses the word in both these senses; -first, in its general, then in its restrained acceptation. He takes -it in the former sense when he saith, [98]_Blessed is the man that -endureth temptation; for when he is tried_, or approved of God, _he -shall receive the crown of life_. He immediately adds, taking the word -in the latter sense, _Let no man say when he is tempted, I am tempted -of_ God: _for_ God _cannot be tempted with evil, neither tempteth he -any man. But every man is tempted, when he is drawn away of his own -lust_, or desire, ἐξελκόμενος, drawn out of God, in whom alone he is -safe, _and enticed_, caught as a fish with a bait. Then it is, when -he is thus _drawn away and enticed_, that he properly _enters into -temptation_. The temptation covers him as a cloud: it overspreads his -whole soul. Then how hardly shall he escape out of the snare? Therefore -we beseech God, _not to lead us into temptation_, that is (seeing God -_tempteth no man_) not to suffer us to be led into it. _But deliver -us from evil_: rather, _from the evil one_; ἀπὸ τοῦ πονηροῦ. Ὁ Πονηρός -is unquestionably _the wicked one_, emphatically so called, the prince -and god of this world, who works with mighty power in the children -of disobedience. But all those who are the children of God by faith, -are delivered out of his hands. He may fight against them: and so he -will. But he cannot conquer, unless they betray their own souls. He may -torment for a time; but he cannot destroy; for God is on their side, -who will not fail in the end, _to avenge his own elect, that cry unto -him, day and night_, “Lord, when we are tempted, suffer us not to enter -into temptation. Do thou make a way for us to escape, that the wicked -one touch us not.” - -16. The conclusion of this divine prayer, commonly called the doxology, -is a solemn thanksgiving, a compendious acknowledgement of the -attributes and works of God. _For thine is the kingdom_; the sovereign -right of all things that are, or ever were created: yea, thy kingdom is -an everlasting kingdom, and thy dominion endureth throughout all ages. -_The power_: The executive power, whereby thou governest all things in -thy everlasting kingdom, whereby thou dost whatsoever pleaseth thee, in -all places of thy dominion.――_And the glory_; the praise due from every -creature, for thy power and the mightiness of thy kingdom, and for all -thy wondrous works, which thou workest from everlasting, and shalt do, -world without end, _for ever and ever! Amen._ So be it! - - -I believe it will not be unacceptable to the serious reader, to subjoin - - A Paraphrase on the _Lord’s Prayer_. - - FATHER of all, whose powerful voice, - Call’d forth this universal frame, - Whose mercies over all rejoice, - Thro’ endless ages still the same. - Thou by thy word upholdest all; - Thy bounteous Love to all is shew’d, - Thou hearest thy every creature call, - And fillest every mouth with good. - - In heaven thou reign’st, enthron’d in light, - Nature’s expanse beneath thee spread; - Earth, air, and sea before thy sight, - And hell’s deep gloom are open laid. - Wisdom, and might, and love are thine; - Prostrate before thy face we fall, - Confess thine attributes divine, - And hail the sovereign Lord of all. - - Thee, sovereign Lord, let all confess, - That moves in earth, or air, or sky, - Revere thy power, thy goodness bless, - Tremble before thy piercing eye. - All ye who owe to him your birth, - In praise your every hour employ: - Jehovah reigns! Be glad, O earth, - And shout ye morning-stars, for joy. - - Son of thy Sire’s eternal love, - Take to thyself thy mighty power; - Let all earth’s sons thy mercy prove, - Let all thy bleeding grace adore. - The triumphs of thy love display; - In every heart reign thou alone; - ’Till all thy foes confess thy sway, - And glory ends what grace begun. - - Spirit of grace, and health, and power, - Fountain of light and love below, - Abroad thine healing influence shower, - O’er all the nations let it flow. - Inflame our hearts with perfect love, - In us the work of faith fulfil: - So not heaven’s host shall swifter move - Than we on earth to do thy will. - - Father, ’tis thine each day to yield - Thy children’s wants a fresh supply; - Thou cloth’st the lillies of the field, - And hearest the young ravens cry. - On thee we cast our care; we live - Thro’ thee, who know’st our every need; - O feed us with thy grace, and give - Our souls this day the living bread. - - Eternal, spotless Lamb of God, - Before the world’s foundation slain, - Sprinkle us ever with thy blood, - O cleanse and keep us ever clean. - To every soul (all praise to thee) - Our bowels of compassion move: - And all mankind by this may see - God is in us; for God is love. - - Giver and Lord of life, whose power - And guardian care for all are free; - To Thee in fierce temptation’s hour, - From sin and _Satan_ let us flee. - Thine, Lord, we are, and ours thou art; - In us be all thy goodness shew’d; - Renew, enlarge, and fill our heart - With peace and joy and heaven and God. - - Blessing and honour, praise and love, - Co-equal, Co-eternal, Three, - In earth below, in heaven above, - By all thy works be paid to thee. - Thrice holy, thine the kingdom is, - The power omnipotent is thine; - And when created nature dies, - Thy never-ceasing glories shine. - - - - - SERMON XXVII. - - UPON OUR LORD’S SERMON ON THE MOUNT. - DISCOURSE VII. - MATT. vi. 16, 17, 18. - - - _Moreover when ye fast, be not as the hypocrites, of a sad - countenance, for they disfigure their faces, that they may - appear unto men to fast. Verily I say unto you, they have their - reward. - - But thou when thou fastest, anoint thy head and wash thy face: - - That thou appear not unto men to fast, but unto thy Father which - is in secret; and thy Father which seeth in secret, shall - reward thee openly._ - -1. IT has been the endeavour of _Satan_ from the beginning of the world, -to put asunder what God had joined together; to separate inward from -outward religion, to set one of these at variance with the other. And -herein he has met with no small success, among those who were _ignorant -of his devices_. - -Many in all ages, having a zeal for God, but not according to knowledge, -have been strictly attached to the _righteousness of the law_, the -performance of outward duties, but in the mean time wholly regardless -of inward righteousness, _the righteousness which is of_ God _by faith_. -And many have run into the opposite extreme, disregarding all outward -duties, perhaps even _speaking evil of the law and judging the law_, -so far as it enjoins the performance of them. - -2. It is by this very device of _Satan_, that faith and works have been -so often set at variance with each other. And many who had a real zeal -for God, have for a time fallen into the snare on either hand. Some -have magnified faith to the utter exclusion of good works, not only -from being the cause of our justification (for we know that a man is -_justified freely by the redemption which is in_ Jesus) but from being -the necessary fruit of it; yea, from having any place in the religion -of _Jesus Christ_. Others, eager to avoid this dangerous mistake, have -run as much too far the contrary way; and either maintained, That good -works were the cause, at least the previous condition of justification; -or spoken of them as if they were all in all, the whole religion of -_Jesus Christ_. - -3. In the same manner have the end and the means of religion, been -set at variance with each other. Some well-meaning men, have seemed -to place all religion, in attending the prayers of the church, in -receiving the Lord’s Supper, in hearing sermons, and reading books -of piety: neglecting mean time the end of all these, The love of God -and their neighbour. And this very thing has confirmed others in the -neglect, if not contempt of the ordinances of God; so wretchedly abused -to undermine and overthrow the very end they were designed to establish. - -4. But of all the means of grace there is scarce any, concerning -which men have run into greater extremes, than that of which our Lord -speaks in the above-mentioned words, I mean religious fasting. How have -some exalted this beyond all scripture and reason? And others utterly -disregarded it? As it were, revenging themselves, by undervaluing, as -much as the former had overvalued it. Those have spoken of it, as if it -were all in all; if not the end itself, yet infallibly connected with -it: These, as if it were just nothing, as if it were a fruitless labour, -which had no relation at all thereto. Whereas it is certain the truth -lies between them both. It is not all; nor yet is it nothing. It is not -the end, but it is a precious means thereto; a means which God himself -has ordained; and in which therefore, when it is duly used, he will -surely give us his blessing. - -In order to set this in the clearest light, I shall endeavour to shew, -first, what is the nature of fasting, and what the several sorts and -degrees thereof: secondly, what are the reasons, grounds and ends of -it: thirdly, how we may answer the most plausible objections against -it: and fourthly, in what manner it should be performed. - - -I. 1. I shall endeavour to shew, first, what is the nature of fasting, -and what the several sorts and degrees thereof. As to the nature of it, -all the inspired writers, both in the Old Testament and the New, take -the word, to fast, in one single sense, for not to eat, to abstain from -food. This is so clear, that it would be labour lost to quote the words -of _David_, _Nehemiah_, _Isaiah_, and the prophets which followed, or -of our Lord and his apostles; all agreeing in this, that, to fast, is -not to eat for a time prescribed. - -2. To this, other circumstances were usually joined by them of old, -which had no necessary connexion with it. Such were the neglect -of their apparel, the laying aside those ornaments which they were -accustomed to wear: the putting on mourning, the strewing ashes -upon their head, or wearing sackcloth next their skin. But we find -little mention made in the New Testament, of any of these indifferent -circumstances. Nor does it appear that any stress was laid upon them, -by the Christians of the purer ages; however some penitents might -voluntarily use them, as outward signs of inward humiliation. Much -less did the apostles or the Christians cotemporary with them, beat -or tear their own flesh. Such _discipline_ as this was not unbecoming -the priests or worshippers of _Baal_. The gods of the Heathens were but -devils; and it was doubtless acceptable to their devil-god, when his -priests [99]_cried aloud, and cut themselves after this manner, till -the blood gushed out upon them_: but it cannot be pleasing to him, nor -become his followers, who _came not to destroy mens lives, but to save -them_. - -3. As to the degrees or measures of fasting, we have instances of some -who have fasted several days together. So _Moses_, _Elijah_ and our -blessed Lord, being indued with supernatural strength for that purpose, -are recorded to have fasted without intermission, _forty days and forty -nights_. But the time of fasting more frequently mentioned in scripture, -is, one day, from morning till evening. And this was the fast commonly -observed among the ancient Christians. But beside these, they had also -their half-fasts (_Semi-jejunia_, as _Tertullian_ stiles them) on the -fourth and six days of the week (Wednesday and Friday) throughout the -year: on which they took no sustenance till three in the afternoon, the -time when they returned from the public service. - -4. Nearly related to this, is what our church seems peculiarly to -mean by the term _abstinence_: which may be used when we cannot fast -entirely by reason of sickness or bodily weakness. This is, the eating -little; the abstaining in part; the taking a smaller quantity of food -than usual. I do not remember any scriptural instance of this. But -neither can I condemn it. For the scripture does not: it may have its -use, and receive a blessing from God. - -5. The lowest kind of fasting, if it can be called by that name, is -the abstaining from pleasant food. Of this we have several instances -in scripture, besides that of _Daniel_ and his brethren: who from -a peculiar consideration, namely, that they might [100]_not defile -themselves with the portion of the king’s meat_, nor _with the wine -which he drank_, (_a daily provision_ of which _the king had appointed -for them_) _requested_ and obtained of _the prince of the Eunuchs, -pulse to eat and water to drink_. Perhaps from a mistaken imitation -of this, might spring the very ancient custom, of abstaining from -flesh and wine during such times as were set a-part for fasting and -abstinence. If it did not rather arise from a supposition that these -were the most pleasant food, and a belief, that it was proper to use -what was least pleasing, at those times of solemn approach to God. - -6. In the _Jewish_ church, there were some _stated_ fasts. Such was the -fast of the seventh month, appointed by God himself, to be observed by -all _Israel_, under the severest penalty. [101]_The_ Lord _spake unto -Moses saying, on the tenth day of the seventh month, there shall be a -day of atonement; and ye shall afflict your souls――to make an atonement -for you before the_ Lord _your_ God. _For whatsoever soul it be that -shall not be afflicted in that same day, he shall be cut off from among -his people._ In after ages several other _stated_ fasts were added to -these. So mention is made by the prophet _Zechariah_, of the fast, not -only [102]_of the seventh_, but also of _the fourth, of the fifth, and -of the tenth month_. - -In the ancient Christian church there were likewise stated fasts, and -those both annual and weekly. Of the former sort was that before Easter; -observed by some for eight and forty hours: by others, for an entire -week; by many for two weeks, taking no sustenance till the evening of -each day. Of the latter, those of the fourth and sixth days of the week, -observed (as _Epiphanius_ writes, remarking it as an undeniable fact) -ἐν ὅλῃ τῇ οἰκουμένῃ· _in the whole habitable earth_, at least, in every -place where any Christians made their abode. The annual fasts in our -church are, “the forty days of Lent, the ember days at the four seasons, -the rogation days, and the vigils or eves of several solemn festivals: -The weekly, all fridays in the year, except Christmas-day”. - -But beside those which were fixt, in every nation fearing God, -there have always been occasional fasts, appointed from time to time, -as the particular circumstances and occasions of each required. So -[103]when _the children of Moab and the children of Ammon, came against -Jehoshaphat to battle; Jehoshaphat, set himself to seek the_ Lord, _and -proclaimed a fast throughout all Judah_. And so [104]_in the fifth year -of Jehoiakim, the son of Josiah, in the ninth month_, when they were -afraid of the king of _Babylon_, the princes of Judah _proclaimed a -fast before the_ Lord, _to all the people of Jerusalem_. - -And in like manner, particular persons, who take heed unto their ways, -and desire to walk humbly and closely with God, will find frequent -occasion for private seasons of thus afflicting their souls, before -their Father which is in secret. And it is to this kind of fasting, -that the directions here given, do chiefly and primarily refer. - - -II. 1. I proceed, to shew, in the second place, what are the grounds, -the reasons and ends of fasting. - -And, first, men who are under strong emotions of mind, who are affected -with any vehement passion, such as sorrow or fear, are often swallowed -up therein, and even _forget to eat their bread_. At such seasons they -have little regard for food, not even what is needful to sustain nature; -much less for any delicacy or variety, being taken up with quite -different thoughts. Thus when _Saul_ said, [105]_I am sore distrest; -for the Philistines make war against me, and_ God _is departed from me_; -it is recorded, _he had eaten no bread, all the day nor all the night_. -Thus those who were in the ship with St. _Paul, when no small tempest -lay upon them_, and all _hope that they should be saved was taken away, -[106]continued fasting, having taken nothing_, no regular meal, for -fourteen days together. And thus _David and all the men that were with -him_, when they heard that _the people were fled from the battle, and -that many of the people were fallen and dead, and_ Saul _and_ Jonathan -_his son were dead also_; [107]_mourned and wept and fasted until even -for_ Saul _and_ Jonathan and _for the house of_ Israel. - -Nay, many times they whose minds are deeply engaged, are impatient of -any interruption, and even loath their needful food, as diverting their -thoughts, from what they desire should engross their whole attention. -Even as _Saul_, when on the occasion mentioned before, he had _fallen -all along upon the earth and there was no strength in him_, yet _said, -I will not eat_, till _his servants, together with the woman compelled -him_. - -2. Here then is the natural ground of fasting. One who is under deep -affliction, overwhelmed with sorrow for sin, and a strong apprehension -of the wrath of God, would without any rule, without knowing or -considering, whether it were a command of God or not, _forget to eat -his bread_, abstain not only from pleasant, but even from needful food. -Like St. _Paul_, who after he was _led into_ Damascus, _was three days -without sight, and neither did eat nor drink_, Acts ix. 9. - -Yea, when the storm rose high, when _an horrible dread overwhelmed_ -one who had been without God in the world; his soul would _loath all -manner of meat_; it would be unpleasing and irksom to him. He would ♦be -impatient of any thing that should interrupt his ceaseless cry, Lord -_save! or I perish_. - -How strongly is this exprest by our church, in the first part of the -homily on fasting? - -“When men feel in themselves the heavy burthen of sin, see damnation -to be the reward of it, and behold with the eye of their mind the -horror of hell; they tremble, they quake, and are inwardly touched with -sorrowfulness of heart, and cannot but accuse themselves and open their -grief unto almighty God, and call unto him for mercy. This being done -seriously, their mind is so occupied (taken up) partly with sorrow -and heaviness, partly with an earnest desire to be delivered from this -danger of hell and damnation, that all desire of meat and drink is -laid apart, and loathsomeness (or loathing) of all worldly things and -pleasure cometh in place. So that nothing then liketh them more than to -weep, to lament, to mourn, and both with words and behaviour of body to -shew themselves weary of life.” - -3. *Another reason or ground of fasting is this. Many of those who -now fear God, are deeply sensible how often they have sinned against -him, by the abuse of these lawful things. They know, how much they have -sinned by excess of food; how long they have transgrest the holy law -of God, with regard to temperance, if not sobriety too: how they have -indulged their sensual appetites, perhaps to the impairing even their -bodily health; certainly to the no small hurt of their soul. For hereby -they continually fed and increased that sprightly folly, that airiness -of mind, that levity of temper, that gay inattention to things of the -deepest concern, that giddiness and carelessness of spirit, which were -no other than drunkenness of soul, which stupified all their noblest -faculties, no less than excess of wine or strong drink. To remove -therefore the effect, they remove the cause: they keep at a distance -from all excess. They abstain, as far as is possible, from what had -well nigh plunged them in everlasting perdition. They often wholly -refrain; always take care to be sparing and temperate in all things. - -4. *They likewise well remember, how fulness of bread, increased not -only carelessness and levity of spirit, but also foolish and unholy -desires, yea, unclean and vile affections. And this experience puts -beyond all doubt. Even a genteel, regular sensuality, is continually -sensualizing the soul, and sinking it into a level with the beasts -that perish. It cannot be exprest what an effect variety and delicacy -of food have on the mind as well as the body: making it just ripe for -every pleasure of sense, as soon as opportunity shall invite. Therefore -on this ground also every wise man will refrain his soul, and keep -it low; will wean it more and more from all those indulgences of the -inferior appetites, which naturally tend to chain it down to earth, -and to pollute as well as debase it. Here is another perpetual reason -for fasting: to remove the food of lust and sensuality, to withdraw the -incentives of foolish and hurtful desires, of vile and vain affections. - -5. Perhaps we need not altogether omit, (altho’ I know not if we should -do well, to lay any great stress upon it) another reason for fasting, -which some good men have largely insisted on: namely, the punishing -themselves for having abused the good gifts of God, by sometimes -wholly refraining from them: thus exercising a kind of holy revenge -upon themselves, for their past folly and ingratitude, in turning the -things which should have been for their health, into an occasion of -falling. They suppose _David_ to have had an eye to this when he said, -_I wept and chastened_, or punished _my soul with fasting_: and St. -_Paul_, when he mentions _what revenge_ godly sorrow occasioned in the -_Corinthians_. - -6. A fifth, and more weighty reason for fasting, is, that it is an help -to prayer: particularly, when we set apart larger portions of time for -private prayer. Then especially it is, that God is often pleased to -lift up the souls of his servants, above all the things of earth, and -sometimes to wrap them up, as it were, into the third heavens. *And -it is chiefly, as it is an help to prayer, that it has so frequently -been found a means in the hand of God, of confirming and increasing -not one virtue, not chastity only, (as some have idly imagined, without -any ground, either from scripture, reason or experience) but also -seriousness of spirit, earnestness, sensibility and tenderness of -conscience; deadness to the world, and consequently the love of God -and every holy and heavenly affection. - -7. Not that there is any natural or necessary connexion, between -fasting, and the blessings God conveys thereby. But he will have mercy -_as_ he will have mercy: he will convey whatsoever seemeth him good, -by whatsoever means he is pleased to appoint. And he hath in all ages -appointed this, to be a means of averting his wrath, and obtaining -whatever blessings we from time to time stand in need of. - -How powerful a means this is, to avert the wrath of God, we may learn -from the remarkable instance of _Ahab_. _There was none like_ him, _who -did sell himself_; wholly give himself up, like a slave bought with -money, _to work wickedness_. Yet when he _rent his cloaths and put -sackcloth upon his flesh, and fasted, and went softly: the word of the_ -Lord _came to_ Elijah, _saying, Seest thou how_ Ahab _humbleth himself -before me? Because he humbleth himself before me, I will not bring the -evil in his days._ - -It was for this end, to avert the wrath of God, that _Daniel_ sought -God, _with fasting and sackcloth and ashes_. This appears from the -whole tenor of his prayer, particularly from the solemn conclusion of -it. _O_ Lord, _according to all thy righteousnesses_ (or mercies) _let -thy anger be turned away from thy holy mountain――Hear the prayer of -thy servant, and cause thy face to shine upon thy sanctuary that is -desolate.――O_ Lord, _hear! O_ Lord, _forgive: O_ Lord, _hearken and do, -for thine own sake_, Dan. ix. 3, 16, &c. - -8. But it is not only from the people of God that we learn, when his -anger is moved, to seek him by fasting and prayer; but even from the -Heathens. When _Jonah_ had declared, _Yet forty days and_ Nineveh -_shall be destroyed, the people of_ Nineveh _proclaimed a fast, and put -on sackcloth from the greatest of them unto the least. For the king of_ -Nineveh _arose from his throne, and laid his robe from him, and covered -him with sackcloth, and sat in ashes. And he caused it to be proclaimed -and published through_ Nineveh, _Let neither man nor beast, herd nor -flock, taste any thing. Let them not feed, nor drink water._ (Not that -the beast had sinned, or could repent: but that by their example man -might be admonished, considering that for his sin, the anger of God -was hanging over all creatures.) _Who can tell, if_ God _will turn and -repent, and turn away from his fierce anger, that we perish not?_――And -their labour was not in vain. The fierce anger of God was turned -away from them. God _saw their works_, (the fruits of that repentance -and faith, which he had wrought in them by his prophet;) _and_ God -_repented of the evil that he had said he would do unto them: and he -did it not_, Jon. 3, 4, &c. - -9. And it is a means not only of turning away the wrath of God, but -also of obtaining whatever blessings we stand in need of. So when -the other tribes were smitten before the _Benjamites, [108]all the -children of Israel went up unto the house of the_ Lord, _and wept -and fasted that day until even_; and then the Lord said, _Go up -again; for to-morrow I will deliver them into thine hand_. So _Samuel -[109]gathered all Israel together, when they were in bondage to -the Philistines, and they fasted on that day before the_ Lord: and -when _the Philistines drew near to battle against Israel, the_ Lord -_thundered upon them with a great thunder, and discomfited them, and -they were smitten before Israel_. So _Ezra; [110]I proclaimed a fast -at the river Ahava, that we might afflict ourselves before our_ God, -_to seek of him a right way for us, and for our little ones――and he was -entreated of us_. So _Nehemiah; [111]I fasted and prayed before the_ -God _of heaven, and said, Prosper, I pray thee, thy servant this day, -and grant him mercy in the sight of this man_. And God granted him -mercy in the sight of the king. - -10. In like manner, the apostles always joined fasting with prayer, -when they desired the blessing of God, on any important undertaking. -Thus we read, _Acts_ xiii. _There were in the church that was at_ -Antioch _certain prophets and teachers――As they ministered to the_ Lord -_and fasted_, (doubtless for direction in this very affair) _the Holy -Ghost said, Separate me_ Barnabas _and_ Saul, _for the work whereunto I -have called them. And when they had_ (a second time) _fasted and prayed, -and laid their hands on them, they sent them away_, ver. 1, 2, 3. - -Thus also _Paul_ and _Barnabas_ themselves, as we read in the following -chapter, when they _returned again to_ Lystra, Iconium _and_ Antioch, -_confirmed the souls of the disciples_; and _when they had ordained -them elders in every church, and had prayed with fasting, commended -them to the_ Lord, ver. 23. - -Yea, that blessings are to be obtained in the use of this means, which -are no otherwise attainable, our Lord expresly declares in his answer -to his disciples asking, [112]_Why could not we cast him out? Jesus -said unto them, Because of your unbelief; for verily I say unto you, -if ye have faith as a grain of mustard-seed, ye shall say unto this -mountain, remove hence to yonder place, and it shall remove, and -nothing shall be impossible unto you. Howbeit, this kind_ (of devils) -_goeth not out, but by prayer and fasting_: these being the appointed -means of attaining that faith, whereby the very devils are subject unto -you. - -11. These were the _appointed_ means. For it was not merely by the -light of reason, or of natural conscience, (as it is called) that -the people of God have been in all ages directed, to use fasting as -a means to these ends. But they have been from time to time taught -it of God himself, by clear and open revelations of his will. Such is -that remarkable one by the prophet _Joel_, [113]_Therefore thus saith -the_ Lord, _turn you unto me, with all your heart, and with fasting, -and with weeping, and with mourning――Who knoweth if the_ Lord _will -return and repent, and leave a blessing behind him? Blow the trumpet -in Zion, sanctify a fast, call a solemn assembly. Then will the_ Lord -_be jealous over his land, and will spare his people. Yea, I will send -you corn and wine and oil――I will no more make you a reproach among the -Heathen._ - -Nor are they only temporal blessings which God directs his people to -expect in the use of these means. For at the same time that he promised -to those who should seek him with fasting, and weeping, and mourning, -_I will render you the ears which the grashopper hath eaten, the -canker-worm, and the caterpiller and the palmer-worm, my great army_, -he subjoins, _So shall ye eat and be satisfied, and praise the name -of the_ Lord _your_ GOD――_Ye shall also know that I am in the midst -of Israel, and that I am the_ Lord _your_ God. And then immediately -follows the great gospel-promise, _I will pour out my Spirit upon all -flesh, and your sons and your daughters shall prophesy, your old men -shall dream dreams, and your young men shall see visions. And also upon -the servants and upon the handmaids in those days will I pour out my -Spirit._ - -12. Now whatsoever reasons there were to quicken those of old in the -zealous and constant discharge of this duty, they are of equal force -still to quicken us. But above all these we have a peculiar reason for -being _in fastings often_, namely, the command of him by whose name we -are called. He does not indeed in this place _expresly_ enjoin, either -fasting, giving of alms, or prayer. But his directions how to fast, to -give alms, and to pray, are of the same force with such injunctions. -For the commanding us, to do any thing _thus_, is an unquestionable -command, to do that thing; seeing it is impossible to perform it _thus_, -if it be not performed _at all_. Consequently, the saying, give alms, -pray, fast in _such a manner_, is a clear command to perform all those -duties, as well as to perform them in that _manner_, which shall in no -wise lose its reward. - -And this is a still farther motive and encouragement, to the -performance of this duty; even the promise which our Lord has -graciously annexed to the due discharge of it: _Thy Father, which -seeth in secret, shall reward thee openly_. Such are the plain grounds, -reasons and ends of fasting; such our encouragement to persevere -therein, notwithstanding abundance of objections which men, wiser than -their Lord, have been continually raising against it. - - -III. 1. The most plausible of these I come now to consider. And, first, -it has been frequently said, “Let a Christian fast from sin, and not -from food: this is what God requires at his hands.” So he does: but he -requires the other also. Therefore this ought to be done, and that not -left undone. - -View your argument in its full dimensions; and you will easily judge of -the strength of it. - -“If a Christian ought to abstain from sin, then he ought not to abstain -from food: - -But a Christian ought to abstain from sin: - -Therefore he ought not to abstain from food.” - -That a Christian ought to abstain from sin, is most true. But how does -it follow from hence, that he ought not to abstain from food? Yea, let -him do both the one and the other. Let him, by the grace of God, always -abstain from sin; and let him often abstain from food: for such reasons -and ends as experience and scripture plainly shew to be answered -thereby. - -2. “But is it not better (as it has, secondly, been objected) to -abstain from pride and vanity, from foolish and hurtful desires, -from peevishness, and anger, and discontent, than from food?” Without -question it is. But here again we have need to remind you of our Lord’s -words, _These things ought ye to have done, and not to leave the other -undone_. And indeed the latter is only in order to the former; it is a -means to that great end. We abstain from food with this view, that by -the grace of God, conveyed into our souls, through this outward means, -in conjunction with all the other channels of his grace which he hath -appointed, we may be enabled to abstain from every passion and temper, -which is not pleasing in his sight. We refrain from the one, that -being endued with power from on high, we may be able to refrain from -the other, so that your argument proves just the contrary to what you -designed. It proves, that we ought to fast. For if we ought to abstain -from evil tempers and desires, then we ought thus to abstain from food: -since these little instances of self-denial are the ways God hath chose, -wherein to bestow that great salvation. - -3. “But we do not find it so in fact: (this is a third objection.) -We have fasted much and often. But what did it avail? We were not -a whit better: we found no blessing therein. Nay, we have found it -an hindrance rather than an help. Instead of preventing anger, for -instance, or fretfulness, it has been a means of increasing them to -such a height, that we could neither bear others nor ourselves.” This -may very possibly be the case. ’Tis possible, either to fast or pray, -in such a manner, as to make you much worse than before; more unhappy, -and more unholy. Yet the fault does not lie in the means itself; but -in the _manner_ of using it. Use it still, but use it in a different -manner. Do what God commands _as_ he commands it, and then doubtless -his promise shall not fail; his blessing shall be with-held no longer: -but _when thou fastest in secret, he that seeth in secret shall reward -thee openly_. - -4. “But is it not mere superstition (so it has been, fourthly, objected) -to imagine that God regards such little things as these?” If you say -it is, you condemn all the generation of God’s children. But will you -say, these were all weak, superstitious men? Can you be so hardy as -to affirm this, both of _Moses_ and _Joshua_, of _Samuel_ and _David_, -of _♦Jehoshaphat_, _Ezra_, _Nehemiah_, and all the prophets? Yea, of -a greater than all, the Son of God himself? It is certain, both our -Master, and all these his servants, did imagine, that fasting is not -a little thing, and that he who is higher than the highest doth regard -it. Of the same judgment, it is plain, were all his apostles, after -they were _filled with the Holy Ghost and with wisdom_. When they had -_the unction of the Holy One, teaching_ them _of all things_, they -still _approved themselves the ministers of_ God, _by fastings_, as -well as _by the armour of righteousness on the right hand, and on the -left_. After _the Bridegroom was taken from them, then did they fast in -those days_. Nor would they attempt any thing, (as we have seen above) -wherein the glory of God was nearly concerned, such as the sending -forth labourers into the harvest, without solemn fasting as well as -prayer. - -5. “But if fasting be indeed of so great importance, and attended with -such a blessing, is it not best, say some, fifthly, to fast always? -Not to do it now and then, but to keep a continual fast? To use as much -abstinence at all times, as our bodily strength will bear?” Let none -be discouraged from doing this. By all means use as little and plain -food, exercise as much self-denial herein at all times, as your bodily -strength will bear. And this may conduce, by the blessing of God, to -several of the great ends above-mentioned. It may be a considerable -help not only to chastity, but also to heavenly mindedness; to the -weaning your affections from things below, and setting them on things -above. But this is not fasting, scriptural fasting: it is never termed -so in all the bible. It in some measure answers some of the ends -thereof; but still it is another thing. Practice it by all means; but -not so as thereby to set aside a command of God, and an instituted -means of averting his judgments, and obtaining the blessings of his -children. - -6. Use continually then as much abstinence as you please; which taken -thus, is no other than Christian temperance. But this need not at all -interfere with your observing solemn times of fasting and prayer. For -instance; your habitual abstinence or temperance, would not prevent -your fasting in secret, if you was suddenly overwhelmed with huge -sorrow and remorse, and with horrible fear and dismay. Such a situation -of mind would almost constrain you to fast: you would loath your daily -food: You would scarce endure even to take such supplies, as were -needful for the body, ’till God lifted you up _out of the horrible pit, -and set your feet upon a rock, and ordered your goings_. The same would -be the case if you was in agony of desire, vehemently wrestling with -God for his blessing. You would need none to instruct you, not to eat -bread, ’till you had obtained the request of your lips. - -7. Again, had you been at _Nineveh_, when it was proclaimed throughout -the city, _Let neither man nor beast, herd nor flock taste any thing: -let them not feed or drink water, but let them cry mightily unto_ God: -would your continual fast have been any reason for not bearing part in -that general humiliation? Doubtless it would not. You would have been -as much concerned as any other, not to taste food on that day. - -No more would abstinence, or the observing a continual fast, have -excused any of the children of _Israel_, from fasting the tenth day -of the seventh month, the great annual day of atonement. There was no -exception for these in that solemn decree, _Whatsoever soul it shall be, -that shall not be afflicted_ (shall not fast) _in that day, he shall be -cut off from among his people_. - -Lastly, had you been with the brethren in _Antioch_ at the time when -they fasted and prayed, before the sending forth of _Barnabas_ and -_Saul_, can you possibly imagine that your temperance or abstinence -would have been a sufficient cause for not joining therein? Without -doubt, if you had not, you would soon have been cut off from the -Christian community. You would have deservedly been cast out from among -them, “as bringing confusion into the church of God.” - - -IV. 1. I am in the last place, to shew, In what manner we are to fast, -that it may be an acceptable service unto the Lord. And, first, let -it be done _unto the_ Lord, with our eye singly fixed on him. Let -our intention herein be this, and this alone, to glorify our Father -which is in heaven: to express our sorrow and shame, for our manifold -transgressions of his holy law: to wait for an increase of purifying -grace, drawing our affections to things above: to add seriousness and -earnestness to our prayers: to avert the wrath of God, and to obtain -all the great and precious promises, which he hath made to us in -_Christ Jesus_. - -Let us beware of mocking God, of turning our fast as well as our prayer -into an abomination unto the Lord, by the mixture of any temporal view, -particularly, by seeking the praise of men. Against this our blessed -Lord more peculiarly guards us, in the words of the text. _Moreover, -when ye fast, be ye not as the hypocrites_ (such were too many who -were called the people of God) _of a sad countenance_; sour, affectedly -sad, putting their looks into a peculiar form. _For they disfigure -their faces_, not only by unnatural distortions, but also by covering -them with dust and ashes――_That they may appear unto men to fast_. -This is their chief, if not only design. _Verily, I say unto you, they -have their reward_; even the admiration and praise of men. _But thou, -when thou fastest, anoint thy head, and wash thy face._ Do as thou -art accustomed to do at other times――_That thou appear not unto men to -fast_, (let this be no part of thy intention: if they know it without -any desire of thine, it matters not, thou art neither the better nor -the worse) _but unto thy Father which is in secret; and thy Father -which seeth in secret, shall reward thee openly_. - -2. But if we desire this reward, let us beware, secondly, of -fancying we _merit_ any thing of God by our fasting. We cannot be -too often warned of this; in as much as a desire to _establish our own -righteousness_, to procure salvation of _debt_, and not of _grace_, is -so deeply rooted in all our hearts:――Fasting is only a way which God -hath ordained, wherein we wait for his _unmerited_ mercy; and wherein, -without any desert of ours, he hath promised, _freely_ to give us his -blessing. - -3. Not that we are to imagine, the performing the bare outward act, -will receive any blessing from God. _Is it such a fast that I have -chosen, saith the_ Lord: _a day for a man to afflict his soul? Is it to -bow down his head as a bulrush, and to spread sackcloth and ashes under -him?_ Are these outward acts, however strictly performed, all that is -meant by a man’s _afflicting his soul? Wilt thou call this a fast, and -an acceptable day to the_ Lord? No surely. If it be a mere external -service, it is all but lost labour. Such a performance may possibly -afflict the body. But as to the soul it profiteth nothing. - -4. Yea, the body may sometimes be afflicted too much, so as to be unfit -for the works of our calling. This also we are diligently to guard -against: for we ought to preserve our health, as a good gift of God. -Therefore care is to be taken, whenever we fast, to proportion the -fast to our strength. For we may not offer God murder for sacrifice, -or destroy our bodies to help our souls. - -But at these solemn seasons, we may even in great weakness of body, -avoid that other extreme, for which God condemns those who of old -expostulated with him for not accepting their fasts. _Wherefore have we -fasted, say they, and thou seest not?――Behold in the day of your fast, -you find pleasure_, saith the Lord――If we cannot wholly abstain, we -may at least abstain from pleasant food; and then we shall not seek his -face in vain. - -5. But let us take care to afflict our souls as well as our bodies. -Let every season either of public or private fasting, be a season of -exercising all those holy affections, which are implied in a broken and -contrite heart. Let it be a season of devout mourning, of godly sorrow -for sin: such a sorrow as that of the _Corinthians_, concerning which -the apostle saith, _I rejoice, not that ye were made sorry, but that -ye sorrowed to repentance. For ye were made sorry after a godly manner, -that ye might receive damage by us in nothing. For godly sorrow_ -(ἡ κατὰ Θεὸν λύπη· the sorrow which is according to God, which is a -precious gift of his Spirit, lifting the soul to God from whom it flows) -_worketh repentance to salvation, not to be repented of_. Yea, and -let our sorrowing after a godly sort, work in us the same inward and -outward repentance; the same entire change of heart, renewed after the -image of God, in righteousness and true holiness; and the same change -of life, till we are holy as he is holy in all manner of conversation. -Let it work in us the same _carefulness_, to be found in him, without -spot and blameless; the same _clearing of ourselves_, by our lives -rather than words, by our abstaining from all appearance of evil; the -same _indignation_, vehement abhorrence of every sin; the same _fear_ -of our own deceitful hearts; the same _desire_ to be in all things -conformed to the holy and acceptable will of God; the same _zeal_ -for whatever may be a means of his glory, and of our growth in the -knowledge of our Lord _Jesus Christ_: and the same _revenge_ against -_Satan_ and all his works, against all filthiness both of flesh and -spirit, _2 Cor. vii. 9_, &c. - -6. And with fasting let us always join fervent prayer, pouring out our -whole souls before God, confessing our sins with all their aggravations, -humbling ourselves under his mighty hand, laying open before him all -our wants, all our guiltiness and helplessness. This is a season for -enlarging our prayers, both in behalf of ourselves and of our brethren. -Let us now bewail the sins of our people, and cry aloud for the city of -our God: that the Lord may build up _Zion_, and cause his face to shine -on her desolations. Thus we may observe the men of God in ancient times -always joined prayer and fasting together. Thus the apostles in all the -instances cited above: and thus our Lord joins them in the discourse -before us. - -7. It remains only, in order to our observing such a fast, as is -acceptable to the Lord, that we add alms thereto; works of mercy, after -our power, both to the bodies and souls of men. _With such sacrifices_ -also God _is well-pleased_. Thus the angel declares to _Cornelius_, -fasting and [114]praying in his house, _Thy prayers and thine alms are -come up for a memorial before_ God. And this God himself expresly and -largely declares, [115]_Is not this the fast that I have chosen, to -undo the heavy burdens, to let the oppressed go free, and that ye break -every yoke? Is it not to deal thy bread to the hungry, and that thou -bring the poor that are cast out to thy house? When thou seest the -naked, that thou cover him, and that thou hide not thyself from thy -own flesh? Then shall thy light break forth as the morning, and thine -health shall spring forth speedily: and thy righteousness shall go -before thee, the glory of the_ Lord _shall be thy rare-ward. Then shalt -thou call, and the_ Lord _shall answer; thou shalt cry, and he shall -say, here I am.――If_ (when thou fastest) _ thou draw out thy soul to -the hungry, and satisfy the afflicted soul: then shall thy light rise -in obscurity, and thy darkness be as the noon-day. And the_ Lord _shall -guide thee continually, and satisfy thy soul in drought, and make thy -bones fat: and thou shalt be like a watered garden, and like a spring -whose waters fail not_. - - - - - SERMON XXVIII. - - UPON OUR LORD’S SERMON ON THE MOUNT. - DISCOURSE VIII. - MATT. vi. 19, 20, 21, 22, 23. - - - _Lay not up for yourselves treasures upon earth, where moth and - rust doth corrupt, and where thieves break through and steal: - - But lay up for yourselves treasures in heaven, where neither moth - nor rust doth corrupt, and where thieves do not break through - nor steal: - - For where your treasure is, there will your heart be also. - - The light of the body is the eye: if therefore thine eye be - single, thy whole body shall be full of light. - - But if thine eye be evil, thy whole body shall be full of - darkness. If therefore the light that is within thee be - darkness, how great is that darkness!_ - -1. FROM those which are commonly termed _religious actions_, and which -are real branches of true religion, where they spring from a pure -and holy intention, and are performed in a manner suitable thereto, -our Lord proceeds to the actions of _common life_, and shews that the -same purity of intention, is as indispensably required in our ordinary -business, as in giving alms, or fasting, or prayer. - -And without question the same purity of intention, “which makes our -alms and devotions acceptable, must also make our labour or employment, -a proper offering to God. If a man pursues his business, that he may -raise himself to a state of figure and riches in the world, he is no -longer serving God in his employment, and has no more title to a reward -from God, than he who gives alms that he may be _seen_, or prays that -he may be _heard_ of men. For vain and earthly designs are no more -allowable in our employments, than in our alms and devotions. They are -not only evil when they mix with our good works,” with our religious -actions, “but they have the same evil nature when they enter into the -common business of our employments. If it were allowable to pursue them -in our worldly employments, it would be allowable to pursue them in our -devotions. But as our alms and devotions are not an acceptable service, -but when they proceed from a pure intention, so our common employment -cannot be reckoned a service to him, but when it is performed with the -same piety of heart.” - -2. This our blessed Lord declares in the liveliest manner, in those -strong and comprehensive words which he explains, inforces and inlarges -upon, throughout this whole chapter. _The light of the body is the eye. -If therefore thine eye be single, thy whole body shall be full of light: -but if thine eye be evil, thy whole body shall be full of darkness._ -The eye is the intention: what the eye is to the body, the intention -is to the soul. As the one guides all the motions of the body, so does -the other those of the soul. This eye of the soul is then said to be -_single_, when it looks at one thing only; when we have no other design, -but to _know_ God, _and_ Jesus Christ _whom he hath sent_: to know him -with suitable affections, loving him as he hath loved us: to please -God in all things: to serve God (as we love him) with all our heart -and mind and soul and strength: and to enjoy God in all and above all -things, in time and in eternity. - -3. _If thine eye be_ thus _single_, thus fixed on God, _thy whole body -shall be full of light. Thy whole body_,――All that is guided by the -intention, as the body is by the eye. All thou art: all thou dost: thy -desires, tempers, affections; thy thoughts and words and actions. The -whole of these _shall be full of light_: full of true, divine knowledge. -This is the first thing we may here understand by light. _In his light -thou shalt see light. He which_ of old _commanded light to shine out -of darkness, shall shine in thy heart_. He shall enlighten the eyes of -thy understanding, with the knowledge of the glory of God. His Spirit -shall reveal unto thee the deep things of God. The inspiration of the -Holy One shall give thee understanding, and cause thee to know wisdom -secretly. Yea, _the anointing_ which thou receivest of him, _shall -abide in thee and teach thee of all things_. - -How does experience confirm this? Even after God hath opened the eyes -of our understanding, if we seek or desire any thing else than God, -how soon is our foolish heart darkened? Then clouds again rest upon our -souls. Doubts and fears again overwhelm us. We are tossed to and fro, -and know not what to do, or which is the path wherein we should go. But -when we desire and seek nothing but God, clouds and doubts vanish away. -We _who were sometime darkness, are now light in the_ Lord. The night -now shineth as the day; and we find, _the path of the upright is light_. -God sheweth us the path wherein we should go, and _maketh plain the way -before our face_. - -4. The second thing which we may here understand by _light_, is -holiness. While thou seeketh God in all things, thou shalt find him in -all, the fountain of all holiness, continually filling thee with his -own likeness, with justice, mercy and truth. While thou lookest unto -_Jesus_ and him alone, thou shalt be filled with the mind that was in -him. Thy soul shall be renewed day by day, after the image of him that -created it. If the eye of thy mind be not removed from him, if thou -endurest _seeing him that is invisible_, and seeking nothing else in -heaven or earth, then as thou beholdest the glory of the Lord, _thou -shalt be transformed into the same image, from glory to glory, by the -Spirit of the_ Lord. - -And it is also matter of daily experience, that _by grace we are_ thus -_saved thro’ faith_. It is by faith that the eye of the mind is opened, -to see the light of the glorious love of God. And as long as it is -steadily fixed thereon, on God in _Christ_, reconciling the world unto -himself, we are more and more filled with the love of God and man, with -meekness, gentleness, long-suffering; with all the fruits of holiness, -which are thro’ _Christ Jesus_, to the glory of God the Father. - -5. This light which fills him who has a single eye, implies, thirdly, -happiness as well as holiness. Surely _light is sweet, and a pleasant -thing it is to see the sun_. But how much more to see the Sun of -Righteousness, continually shining upon the soul? And if there be any -consolation in _Christ_, if any comfort of love, if any peace that -passeth all understanding, if any rejoicing in hope of the glory of -God, they all belong to him whose eye is single. Thus is his _whole -body full of light_. He walketh in the light as God is in the light, -rejoicing evermore, praying without ceasing, and in every thing giving -thanks, _enjoying_ whatever is the will of God concerning him in -_Christ Jesus_. - -6. _But if thine eye be evil, thy whole body shall be full of darkness. -If thine eye be evil_: We see there is no medium between a single -and an evil eye. If the eye be not single, then it is evil. If the -intention, in whatever we do, be not singly to God, if we seek any -thing else, then our _mind and conscience are defiled_. - -Our eye therefore is evil, if in any thing we do, we aim at any other -end than God; if we have any view, but to know and to love God, to -please and serve him in all things: if we have any other design than -to enjoy God, to be happy in him both now and for ever. - -7. If thine eye be not singly fixt on God, _thy whole body shall be -full of darkness_. The veil shall still remain on thy heart. Thy mind -shall be more and more blinded, by _the God of this world, lest the -light of the glorious gospel of_ Christ _should shine upon thee_. Thou -wilt be full of ignorance and error touching the things of God, not -being able to receive or discern them. And even when thou hast some -desire to serve God, thou wilt be full of uncertainty as to the manner -of serving him; finding doubts and difficulties on every side, and not -seeing any way to escape. - -Yea, if thine eye be not single, if thou seek any of the things of -earth, thou shalt be full of ungodliness and unrighteousness: thy -desires, tempers, affections, being all out of course, being all dark, -and vile, and vain. And thy conversation will be evil, as well as thy -heart, not _seasoned with salt_, or _meet to minister grace unto the -hearers_, but idle, unprofitable, corrupt, grievous to the Holy Spirit -of God. - -8. *Both _destruction and unhappiness are in thy ways_; for _the -way of peace hast_ thou _not known_. There is no peace, no settled, -solid peace, for them that know not God. There is no true, nor lasting -content for any, who do not seek him with their whole heart. While thou -aimest at any of the things that perish, _all that cometh is vanity_. -Yea, not only vanity, but _vexation of spirit_, and that both in the -pursuit and the enjoyment also. Thou walkest indeed in a vain shadow, -and disquietest thyself in vain. Thou walkest in darkness that may be -felt. _Sleep on_; but thou canst not _take thy rest_. The dreams of -life can give pain, and that thou knowest: but ease they cannot give. -There is no rest, in this world or the world to come, but only in God -the center of spirits. - -_If the light which is in thee be darkness, how great is that -darkness!_ If the intention which ought to enlighten the whole soul, to -fill it with knowledge, and love, and peace, and which, in fact, does -so as long as it is single, as long as it aims at God alone: if this be -darkness; if it aim at any thing beside God, and consequently cover the -soul with darkness instead of light, with ignorance and error, with sin -and misery: O how great is that darkness! It is the very smoke which -ascends out of the bottomless pit! It is the essential night, which -reigns in the lowest deep, in the land of the shadow of death. - -9. Therefore _lay not up for yourselves treasures upon earth, where -moth and rust doth corrupt, and where thieves break through and steal_. -If you do, it is plain your eye is evil: it is not singly fixed on God. - -*With regard to most of the commandments of God, whether relating to -the heart or life, the Heathens of _Afric_ or _America_ stand much on -a level, with those that are called Christians. The Christians observe -them (a few only being excepted) very near as much as the Heathens. -For instance: the generality of the natives of _England_, commonly -called Christians, are as sober and as temperate, as the generality -of the Heathens, near the _Cape_ of _Good Hope_. And so the _Dutch_ -or _French_ Christians, are as humble and as chaste, as the _Choctaw_ -or _Cherokee-Indians_. It is not easy to say, when we compare the -bulk of the nations in _Europe_ with those in _America_, whether the -superiority lies on the one side or the other. At least, the _American_ -has not much the advantage. But we cannot affirm this, with regard to -the command now before us. Here the Heathen has far the pre-eminence. -He desires and seeks nothing more than plain food to eat, and plain -raiment to put on. And he seeks this only from day to day. He reserves, -he lays up nothing; unless it be, as much corn at one season of -the year, as he will need before that season returns. This command, -therefore, the Heathens, though they know it not, do constantly and -punctually observe. They _lay up for themselves no treasures upon -earth_: no stores of purple or fine linen, of gold or silver, which -either _moth or rust may corrupt_, or _thieves break through and steal_. -But how do the Christians observe, what they profess to receive as a -command of the most high God? Not at all; not in any degree; no more -than if no such command had ever been given to man. Even the _good -Christians_, as they are accounted by others as well as themselves, -pay no manner of regard thereto. It might as well be still hid in its -original _Greek_, for any notice they take of it. In what Christian -city do you find one man of five hundred, who makes the least scruple, -of laying up just as much treasure as he can? Of increasing his goods -just as far as he is able? There are indeed those who would not do this -unjustly: there are many who will neither rob nor steal; and some, who -will not defraud their neighbour; nay, who will not gain, either by his -ignorance or necessity. But this is quite another point. Even these do -not scruple the thing, but the manner of it. They do not scruple the -_laying up treasures upon earth_; but the laying them up by dishonesty. -They do not start at disobeying _Christ_, but at a breach of Heathen -morality. So that even these honest men do no more obey this command, -than a highwayman or a house-breaker. Nay, they never designed to obey -it. From their youth up, it never entered into their thoughts. They -were bred up by their Christian parents, masters and friends, without -any instruction at all concerning it: unless it were this, to break -it as soon, and as much as they could, and to continue breaking it to -their live’s end. - -10. *There is no one instance of spiritual infatuation in the world, -which is more amazing than this. Most of these very men read, or hear -the bible read, many of them every Lord’s day. They have read or heard -these words an hundred times, and yet never suspect that they are -themselves condemned thereby, any more than by those which forbid -parents to offer up their sons or daughters unto _Moloch_. - -O that God would speak to these miserable self-deceivers, with his own -voice, his mighty voice! That they may at last awake out of the snare -of the devil, and the scales may fall from their eyes! - -11. Do you ask, what it is to lay _up treasures on earth_? It will be -needful to examine this thoroughly. And let us, first, observe, what is -not forbidden in this command, that we may then clearly discern, what -is. - -We are not forbidden in this command, first, to _provide things honest -in the sight of all men_, to provide wherewith we may _render unto -all their due_, whatsoever they can justly demand of us. So far from -it, that we are taught of God, to _owe no man any thing_. We ought -therefore to use all diligence in our calling, in order to owe no man -any thing: this being no other than a plain law of common justice, -which our Lord came _not to destroy but to fulfil_. - -Neither, secondly, does he here forbid the providing for ourselves, -such things as are needful for the body: a sufficiency of plain, -wholesome food to eat, and clean raiment to put on. Yea, it is our duty, -so far as God puts it into our power, to provide these things also; to -the end we may _eat our own bread_, and be _burdensome to no man_. - -Nor yet are we forbidden, thirdly, to provide for our children, and -for those of our own household. This also it is our duty to do, even -upon principles of Heathen morality. Every man ought to provide the -plain necessaries of life, for his own wife and children: and to put -them into a capacity of providing these for themselves, when he is -gone hence and is no more seen. I say, of providing _these_, the plain -necessaries of life, not delicacies, not superfluities: and that by -their _diligent labour_; for it is no man’s duty to furnish them any -more than himself, with the means either of luxury or idleness. But if -any man provide not thus far for his own children, (as well as for _the -widows of his own house_; of whom primarily St. _Paul_ is speaking, in -those well known words to _Timothy_): _he hath_ practically _denied the -faith, and is worse than an infidel_, or Heathen. - -Lastly, We are not forbidden in these words, to lay up from time to -time, what is needful for the carrying on our worldly business, in such -a measure and degree, as is sufficient to answer the foregoing purposes: -in such a measure, as first, to owe no man any thing; secondly, to -procure for ourselves the necessaries of life; and thirdly, to furnish -those of our own house with them while we live, and with the means of -procuring them when we are gone to God. - -12. *We may now clearly discern (unless we are unwilling to discern it) -what that is which is forbidden here. It is, the designedly procuring -more of this world’s goods, than will answer the foregoing purposes: -the labouring after a larger measure of worldly substance, a larger -increase of gold and silver; the laying up any more than these ends -require, is what is here expresly and absolutely forbidden. If the -words have any meaning at all, it must be this: for they are capable -of no other. Consequently, whoever he is, that owing no man any thing, -and having food and raiment for himself and his houshold, together -with a sufficiency to carry on his worldly business, so far as answers -these reasonable purposes: whosoever, I say, being already in these -circumstances, seeks a still larger portion on earth, he lives in an -open, habitual denial of the Lord that bought him. He hath practically -_denied the faith, and is worse than an_ African _or_ American -_infidel_. - -13. *Hear ye this all ye that dwell in the world, and love the world -wherein ye dwell. Ye may be _highly esteemed of men_; but ye are _an -abomination in the sight of God_. How long shall your souls cleave -to the dust? How long will ye load yourselves with thick clay? When -will ye awake and see, that the open, speculative Heathens, are nearer -the kingdom of heaven than you? When will ye be persuaded to chuse -the better part; that which cannot be taken away from you? When will -ye seek only to _lay up treasures in heaven_, renouncing, dreading, -abhorring all other? If you aim at _laying up treasures on earth_, -you are not _barely_ losing your time, and spending your strength for -that which is not bread: for what is the fruit, if you succeed? You -have murdered your own soul. You have extinguished the last spark of -spiritual life therein. Now indeed, in the midst of life you are in -death. You are a living man, but a dead Christian. _For where your -treasure is, there will your heart be also._ Your heart is sunk into -the dust: your soul cleaveth to the ground. Your affections are set, -not on things above, but on things of the earth; on poor husks that may -poison, but cannot satisfy an everlasting spirit, made for God. Your -love, your joy, your desire are all placed on the things which perish -in the using. You have thrown away the treasure in heaven: God and -_Christ_ are lost. You have gained riches and hell-fire. - -14. O _how hardly shall they that have riches enter into the kingdom of -God_! When our Lord’s disciples were astonished at his speaking thus, -he was so far from retracting it, that he repeated the same important -truth, in stronger terms than before. _It is easier for a camel to -go through the eye of a needle, than for a rich man to enter into the -kingdom of God._ *How hard is it for them whose every word is applauded, -not to be wise in their own eyes! How hard, for them not to think -themselves better than the poor, base, uneducated herd of men! How -hard, not to seek happiness in their riches, or in things dependent -upon them; in gratifying the desire of the flesh, the desire of the -eye, or the pride of life! O ye rich, how can ye escape the damnation -of hell?――Only with God all things are possible. - -15. *And even if you do not succeed, what is the fruit of your -_endeavouring_ to lay up treasures on earth? _They that will be rich_ -(αἱ βουλόμενοι πλουτεῖν, they that desire, that endeavour after it, -whether they succeed or no) _fall into a temptation and a snare_, a -gin, a trap of the devil, _and into many foolish and hurtful lusts_; -ἐπὶ θυμίας ἀνοήτους, desires with which reason hath nothing to do; -such as properly belong, not to rational and immortal beings, but only -to the brute-beasts, which have no understanding: _which drown men in -destruction and perdition_, in present and eternal misery. Let us but -open our eyes, and we may daily see the melancholy proofs of this: men, -who desiring, resolving to be rich, _coveting after money, the root of -all evil, have_ already _pierced themselves through with many sorrows_, -and anticipated the hell to which they are going. - -*The cautiousness with which the apostle here speaks, is highly -observable. He does not affirm this absolutely of _the rich_; for a -man may possibly be rich, without any fault of his, by an over-ruling -providence, preventing his own choice. But he affirms it of οἱ -βουλόμενοι πλουτεῖν. _Those who desire_ or seek _to be rich_. Riches, -dangerous as they are, do not always _drown men in destruction and -perdition_. But the _desire of riches_ does: those who calmly desire -and deliberately seek to attain them, whether they do, in fact, gain -the world or no, do infallibly lose their own souls. These are they, -that sell him who bought them with his blood, for a few pieces of gold -or silver. These enter into a covenant with death and hell: and their -covenant shall stand. For they are daily making themselves meet to -partake of their inheritance with the devil and his angels. - -16. O who shall warn this generation of vipers, to flee from the wrath -to come! Not those who lie at their gate, or cringe at their feet, -desiring to be fed with the crumbs that fall from their tables. Not -those who court their favour, or fear their frown; none of those who -mind earthly things. But if there be a Christian upon earth, if there -be a man who hath overcome the world, who desires nothing but God, -and fears none but him that is able to destroy both body and soul in -hell: thou, O man of God, speak and spare not; lift up thy voice like -a trumpet. Cry aloud and shew these honourable sinners the desperate -condition wherein they stand. It may be, one in a thousand may have -ears to hear, may arise and shake himself from the dust; may break -loose from these chains that bind him to the earth, and at length lay -up treasures in heaven. - -17. And if it should be, that one of these, by the mighty power of God, -awoke and asked, What must I do to be saved? The answer, according to -the oracles of God, is clear, full and express. God doth not say to -thee, _Sell all that thou hast_. Indeed he who seeth the hearts of men, -saw it needful to enjoin this in one peculiar case, that of the _young, -rich ruler_. But he never laid it down for a general rule, to all rich -men, in all succeeding generations. His general direction is, first, -*_Be not high-minded_. God seeth not as man seeth. He esteems thee not -for thy riches, for thy grandeur or equipage, for any qualification or -accomplishment, which is directly or indirectly owing to thy wealth, -which can be bought, or procured thereby. All these are with him as -dung and dross: let them be so with thee also. Beware thou think not -thyself to be one jot wiser, or better for all these things. Weigh -thyself in another balance: estimate thyself only by the measure of -faith and love which God hath given thee. If thou hast more of the -knowledge and love of God than he, thou art on this account and no -other, wiser and better, more valuable and honourable than him, who is -with the dogs of thy flock. But if thou hast not this treasure, thou -art more foolish, more vile, more truly contemptible, I will not say, -than the lowest servant under thy roof, but than the beggar laid at thy -gate, full of sores. - -18. *Secondly, _Trust not in uncertain riches_. Trust not in them for -help: and trust not in them for happiness. - -First, Trust not in them for help. Thou art miserably mistaken, if thou -lookest for this in gold or silver. These are no more able to set thee -_above the world_, than to set thee above the devil. Know that both -the world and the prince of this world laugh at all such preparations -against them. These will little avail in the day of trouble: even if -they remain in the trying hour. But it is not certain, that they will: -for how oft do they _make themselves wings and fly away_? But if not, -what support will they afford, even in the ordinary troubles of life? -The desire of thy eyes, the wife of thy youth, thy son, thine only son, -or the friend which was as thy own soul, is taken away at a stroke. -Will thy riches re-animate the breathless clay, or call back its late -inhabitant?――Will they secure thee from sickness, diseases, pain? Do -these visit the poor only? Nay; he that feeds thy flocks or tills thy -ground, has less sickness and pain than thou. He is more rarely visited -by these unwelcome guests: and if they come there at all, they are -more easily driven away from the little cot, than from the cloud-topt -palaces. And during the time that thy body is chastened with pain, or -consumes away with pining sickness, how do thy treasures help thee? Let -the poor Heathen answer. - - _Ut lippum pictæ tabulæ, fomenta podagrum, - Auriculas citharæ collecta forde dolentes._ - -19. *But there is at hand a greater trouble than all these. _Thou_ -art to die. _Thou_ art to sink into dust; to return to the ground from -which thou wast taken, to mix with common clay. _Thy_ body is to go -to the earth as it was, while thy spirit returns to God that gave it. -And the time draws on: the years slide away with a swift tho’ silent -pace. Perhaps your day is far spent: the noon of life is past, and -the evening shadows begin to rest upon you. You feel in yourself -sure-approaching decay. The springs of life wear away apace. Now what -help is there in your riches? Do they sweeten death? Do they endear -that solemn hour? Quite the reverse. _O death how bitter art thou, -to a man that liveth at rest in his possessions?_ How unacceptable -to him is that awful sentence, _This night shall thy soul be required -of thee_!――Or will they prevent the unwelcome stroke, or protract -the dreadful hour? Can they deliver your soul that it should not see -death? Can they restore the years that are past? Can they add to your -appointed time, a month, a day, an hour, a moment?――Or will the good -things you have chosen for your portion here, follow you over the great -gulf? Not so: naked came you into this world; naked must you return. - - _Linquenda tellus, & domus & placens - Uxor: nec harum quas seris arborum - Te præter invisam cupressum, - Ulla brevem dominum sequetur!_ - -Surely were not these truths too plain to be _observed_, because they -are too plain to be _denied_, no man that is to die could possibly -_trust_, for help, _in uncertain riches_! - -20. *And trust not in them for happiness. For here also they will -be found _deceitful upon the weights_. Indeed this every reasonable -man may infer, from what has been observed already. For if neither -thousands of gold and silver, nor any of the advantages or pleasures -purchased thereby, can prevent our being miserable, it evidently -follows, they cannot make us happy. What happiness can they afford to -him, who in the midst of all is constrained to cry out, - - “To my new courts sad thought does still repair, - And round my gilded roofs hangs hovering care.” - -Indeed experience is here so full, strong, and undeniable, that it -makes all other arguments needless. Appeal we therefore to fact. Are -the rich and great, the only happy men? And is each of them more or -less happy, in proportion to his measure of riches? Are they happy at -all? I had well nigh said, they are of all men most miserable! Rich man, -for once, speak the truth from thy heart. Speak, both for thyself, and -for thy brethren, - - “Amidst our plenty something still―― - To me, to thee, to him is wanting! - That cruel something unpossest - Corrodes and leavens all the rest.” - -Yea, and so it will, ’till thy wearisome days of vanity are shut up in -the night of death. - -Surely then, to trust in riches for happiness, is the greatest folly -of all that are under the sun! Are you not convinced of this? Is it -possible, you should still expect to find happiness in money, or all -it can procure? What! *Can silver and gold, and eating and drinking, -and horses and servants, and glittering apparel, and diversions and -pleasures (as they are called) make thee happy? They can as soon make -thee immortal. - -21. These are all dead shew. Regard them not. _Trust_ thou _in the -living_ God. So shalt thou be safe under the shadow of the Almighty; -his faithfulness and truth shall be thy shield and buckler. He is a -very present help in time of trouble; such an help as can never fail. -Then shalt thou say, if all thy other friends die, _the_ Lord _liveth, -and blessed be my strong helper_! He shall remember thee when thou -liest sick upon thy bed: when vain is the help of man, when all the -things of the earth can give no support, he will _make all thy bed in -thy sickness_. He will sweeten thy pain; the consolations of God shall -cause thee to clap thy hands in the flames. And even when this house of -earth is well nigh shaken down, when it is just ready to drop into the -dust, he will teach thee to say, _O death where is thy sting? O grave, -where is thy victory? Thanks be unto_ God _who giveth me the victory -through my_ Lord Jesus Christ. - -*O trust in him for happiness as well as for help. All the springs of -happiness are in him. Trust _in him who giveth us all things richly -to enjoy_, παρέχοντι πλουσίως εἰς ἀπόλαυσιν· Who of his own rich and -free mercy, holds them out to us, as in his own hand, that receiving -them as his gift, and as pledges of his love, we may _enjoy all_ that -we possess. It is his love gives a relish to all we taste, puts life -and sweetness into all, while every creature leads us up to the great -Creator, and all earth is a scale to heaven. He transfuses the joys -that are at his own right-hand, into all he bestows on his thankful -children: who having fellowship with the Father and his Son _Jesus -Christ_, enjoy him in all and above all. - -22. Thirdly, seek not to _increase in goods_. _Lay not up for thyself -treasures upon earth._ This is a flat positive command, full as clear, -as _thou shalt not commit adultery_. How then is it possible for a rich -man to grow richer, without denying the Lord that bought him? Yea, how -can any man, who has already the necessaries of life, gain or aim at -more, and be guiltless? _Lay not up_, saith our Lord, _treasures upon -earth_. If in spite of this, you do and will lay up, money or goods, -which _moth or rust_ may _corrupt, or thieves break through and steal_: -if you will add house to house, or field to field, why do you call -yourself a Christian? You do not obey _Jesus Christ_. You do not design -it. Why do you name yourself by his name? _Why call ye me_ Lord, Lord, -saith he himself, _and do not the things which I say_? - -23. *If you ask, “But what must we do with our goods, seeing we have -more than we have occasion to use, if we must not lay them up? Must -we throw them away?” I answer, if you threw them into the sea, if you -were to cast them into the fire and consume them, they would be better -bestowed ♦than they are now. You cannot find so mischievous a manner of -throwing them away, as either the laying them up for your posterity, or -the laying them out upon yourselves, in folly and superfluity. Of all -possible methods of _throwing them away_, these two are the very worst; -the most opposite to the gospel of _Christ_, and the most pernicious to -your own soul. - -How pernicious to your own soul the latter of these is, has been -excellently shewn by a late writer. “If we waste our money we are -not only guilty of wasting a talent which God has given us, but we do -ourselves this farther harm, we turn this useful talent into a powerful -means of corrupting ourselves; because so far as it is spent wrong, so -far it is spent in the support of some wrong temper, in gratifying some -vain and unreasonable desires, which as Christians we are obliged to -renounce.” - -“As wit and fine parts cannot be only trifled away, but will expose -those that have them to greater follies: so money cannot be only -trifled away, but if it is not used according to reason and religion, -will make people live a more silly and extravagant life, than they -would have done without it: if therefore you do not spend your money -in doing good to others, you must spend it to the hurt of yourself. -You act like one that refuses the cordial to his sick friend, which -he cannot drink himself without inflaming his blood. For this is the -case of superfluous money; if you give it to those who want it, it is -a cordial. If you spend it upon yourself in something that you do not -want, it only inflames and disorders your mind.” - -“In using riches where they have no real use, nor we any real want, we -only use them to our great hurt, in creating unreasonable desires, in -nourishing ill tempers, in indulging foolish passions, and supporting -a vain turn of mind. For high eating and drinking, fine clothes and -fine houses, state and equipage, gay pleasures and diversions, do all -of them naturally hurt and disorder our heart. They are the food and -nourishment of all the folly and weakness of our nature. They are all -of them the support of something, that ought not to be supported. They -are contrary to that sobriety and piety of heart, which relishes divine -things. They are so many weights upon our mind, that make us less able -and less inclined to raise our thoughts and affections to things above.” - -“So that money thus spent is not merely wasted or lost, but it is spent -to bad purposes and miserable effects; to the corruption and disorder -of our hearts, to the making us unable to follow the sublime doctrines -of the gospel. It is but like keeping money from the poor, to buy -poison for ourselves.” - -24. Equally inexcusable are those, who _lay up_ what they do not need -for any reasonable purposes. “If a man had hands and eyes and feet that -he could give to those that wanted them; if he should lock them up in a -chest, instead of giving them to his brethren, that were blind and lame, -should we not justly reckon him an inhuman wretch? If he should rather -chuse to amuse himself with hoarding them up, than intitle himself to -an eternal reward by giving them to those that wanted eyes and hands, -might we not justly reckon him mad?” - -“Now money has very much the nature of eyes and feet. If therefore we -lock it up in chests, while the poor and distrest want it for their -necessary uses, we are not far from the cruelty of him, that chuses -rather to hoard up hands and eyes, than to give them to those that want -them. If we chuse to lay it up, rather than to intitle ourselves to -an eternal reward by disposing of our money well, we are guilty of his -madness, that rather chuses to lock up eyes and hands, than to make -himself for ever blessed, by giving them to those that want them.” - -25. *May not this be another reason why rich men shall so hardly enter -into the kingdom of heaven? A vast majority of them are under a curse, -under the peculiar curse of God: inasmuch as in the general tenor of -their lives, they are not only robbing God continually, imbezzling and -wasting their Lord’s goods, and by that very means corrupting their own -souls: but also robbing the poor, the hungry, the naked; wronging the -widow and the fatherless, and making themselves accountable for all -the want, affliction and distress, which they may, but do not remove. -Yea, doth not the blood of all those who perish for want, of what they -either lay up, or lay out needlessly, cry against them from the earth? -O what account will they give, to him who is ready to judge both the -quick and the dead! - -26. The true way of employing what you do not want yourselves, you may, -fourthly learn from those words of our Lord, which are the counterpart -of what went before: _Lay up for yourselves treasures in heaven; -where neither moth nor rust doth corrupt, and where thieves do not -break thro’ and steal_. Put out whatever thou canst spare, upon better -security than this world can afford. Lay up thy treasures in the bank -of heaven: and God shall restore them in that day. _He that hath pity -upon the poor lendeth unto the_ Lord, _and look what he layeth out, -it shall be paid him again_. Place that, saith he, unto my account. -Howbeit! _thou owest me thine own self also_! - -Give to the poor with a single eye, with an upright heart, and “Write, -so much given to God.” For _inasmuch as ye did it unto one of the least -of these my brethren, ye have done it unto me_. - -This is the part of a _faithful and wise steward_. Not, to sell either -his houses or lands, or principal stock, be it more or less, unless -some peculiar circumstance should require it; and not to desire or -endeavour to increase it, any more than to squander it away in vanity: -but to employ it wholly to those wise and reasonable purposes, for -which his Lord has lodged it in his hands. The wise steward, after -having provided his own houshold, with what is needful for life and -godliness, _makes_ himself _friends with_ all that remains from time -to time of the _mammon of unrighteousness; that when he fails, they may -receive him into everlasting habitations_: that whensoever his earthly -tabernacle is dissolved, they who were before carried into _Abraham’s_ -bosom, after having eaten his bread, and worn the fleece of his flock, -and praised God for the consolation, may welcome him into paradise, and -into _the house of_ God, _eternal in the heavens_. - -27. *We _charge you_, therefore, _who are rich in this world_, as -having authority from our great Lord and Master, ἀγαθοεργεῖν, _to be -habitually doing good_, and to live in a course of good works. _Be ye -merciful as your Father which is in heaven is merciful_, who doth good -and ceaseth not. _Be ye merciful_,――“How far?”――_After your power_, -with all the ability which God giveth. Make this your only measure of -doing good, not any beggarly maxims or customs of the world. We _charge -you to be rich in good works_; as you have much, to _give plenteously_. -Freely ye have received; freely give; so as to lay up no treasure -but in heaven. Be ye _ready to distribute_, to every one according to -his necessity. Disperse abroad, give to the poor; deal your bread to -the hungry. Cover the naked with a garment, entertain the stranger, -carry or send relief to them that are in prison. Heal the sick; not by -miracle, but thro’ the blessing of God upon your seasonable support. -Let the blessing of him that was ready to perish thro’ pining want, -come upon thee. Defend the oppressed, plead the cause of the fatherless, -and make the widow’s heart sing for joy. - -28. We exhort _you_, in the name of the _Lord Jesus Christ_, to _be -willing to communicate_: κοινωνικοὺς εἶναι. To be of the same spirit -(tho’ not in the same outward state) with those believers of antient -times, who _remained stedfast_ ἐν τῇ κοινωνίᾳ, _in_ that blessed and -holy _fellowship_, wherein _none said, that any thing was his own, but -they had all things common_. Be a steward, a faithful and wise steward, -of God and of the poor; differing from them in these two circumstances -only, that your wants are first supplied, out of the portion of -your Lord’s goods which remains in your hands, and that you have the -blessedness of giving. Thus _lay up for yourselves a good foundation_, -not in the world, which now is, but rather _for the time to come, that -ye may lay hold on eternal life_. The great foundation indeed of all -the blessings of God, whether temporal or eternal, is the _Lord Jesus -Christ_, his righteousness and blood, what he hath done, and what he -hath suffered for us. And _other foundation_, in this sense, _can no -man lay_; no not an apostle, no not an angel from heaven. But thro’ his -merits, whatever we do in his name, is a foundation for a good reward, -in the day when _every man shall receive his own reward, according -to his own labour_. Therefore, _labour_ thou, _not for the meat -that perisheth, but for that which endureth unto everlasting life_. -Therefore _whatsoever thy hand_ now _findeth to do, do it with thy -might_. Therefore let - - “No fair occasion pass unheeded by; - Snatching the golden moments as they fly, - Thou by few fleeting years ensure eternity!” - -_By patient continuance in well-doing seek_ thou _for glory and honour -and immortality_. In a constant, zealous performance of all good works, -wait thou for that happy hour, when _the King shall say, I was hungry -and ye gave me meat; I was thirsty and ye gave me drink. I was a -stranger and ye took me in, naked and ye cloathed me. I was sick and ye -visited me; I was in prison and ye came unto me. Come, ye blessed of my -Father, receive the kingdom prepared for you from the foundation of the -world!_ - - - - - SERMON XXIX. - - UPON OUR LORD’S SERMON ON THE MOUNT. - DISCOURSE IX. - MATT. vi. 24‒34. - - - _No man can serve two masters; for either he will hate the one and - love the other, or else he will hold to the one and despise the - other. Ye cannot serve God and mammon. - - Therefore I say unto you, take no thought for your life, what ye - shall eat, or what ye shall drink; nor yet for your body, what - ye shall put on. Is not the life more than meat, and the body - than raiment? - - Behold the fowls of the air: for they sow not, neither do they - reap, nor gather into barns: yet your heavenly Father feedeth - them. Are ye not much better than they? - - Which of you by taking thought can add one cubit unto his stature? - - And why take ye thought for raiment? Consider the lillies of the - field how they grow; they toil not, neither do they spin: - - And yet I say unto you, that even Solomon in all his glory was - not arrayed like one of these. - - Wherefore if God so cloath the grass of the field, which to-day - is, and to-morrow is cast into the oven, shall he not much more - cloath you, O ye of little faith? - - Therefore take no thought, saying, what shall we eat? Or, what - shall we drink? Or, wherewithal shall we be cloathed? - - (For after all these things do the Gentiles seek) for your - heavenly Father knoweth that ye have need of all these things. - - But first seek ye the kingdom of God and his righteousness, and - all these things shall be added unto you. - - Take therefore no thought for the morrow; for the morrow shall - take thought for the things of itself: sufficient unto the day - is the evil thereof._ - -1. IT is recorded of the nations whom the king of _Assyria_, after -he had carried _Israel_ away into captivity, placed in the cities of -_Samaria_, _They feared the_ Lord, _and served their own gods. These -nations_, saith the inspired writer, _feared the_ Lord, performed an -outward service to him, (a plain proof that they had a fear of God, -tho’ not according to knowledge) _and served their graven images, both -their children and their children’s children; as did their fathers, so -did they unto this day_, 2 Kings xvii. 33, &c. - -How nearly does the practice of most modern Christians, resemble this -of the ancient Heathens? _They fear the_ Lord: they also perform an -outward service to him, and hereby shew, they have some fear of God; -but they likewise _serve their own gods_. There are those who _teach -them_ (as there were who taught the _Assyrians_) _the manner of the_ -God _of the land_; the God whose name the country bears to this day, -and who was once worshipped there with an holy worship. _Howbeit_, -they do not serve him alone; they do not fear him enough for this. -But _every nation maketh gods of their own, every nation in the cities -wherein they dwell. These nations fear the_ Lord, they have not laid -aside the outward form of worshipping him. But _they serve their graven -images_, silver and gold, the work of men’s hands. Money, pleasure and -praise, the gods of this world, more than divide their service with the -God of _Israel_. This is the manner both of _their children and their -children’s children; as did their fathers, so do they unto this day_. - -2. But altho’ speaking in a loose way, after the common manner of men, -those poor Heathens were said _to fear the_ Lord, yet we may observe -the Holy Ghost immediately adds, speaking according to the truth and -real nature of things, _They fear not the_ Lord, _neither do after the -law and commandment which the_ Lord _commanded the children of Jacob: -with whom the_ Lord _made a covenant, and charged them, saying, Ye -shall not fear other gods, nor serve them.――But the_ Lord _your_ God -_ye shall fear, and he shall deliver you out of the hand of all your -enemies_. - -The same judgment is passed by the unerring Spirit of God, and indeed -by all, the eyes of whose understanding he hath opened, to discern -the things of God, upon these poor Christians, commonly so called. -If we speak according to the truth and real nature of things, _they -fear not the_ Lord, _neither do they serve him_. For they do not _after -the covenant the_ Lord _hath made with them, neither after the law and -commandment which he hath commanded them_, saying, Thou shalt worship -the Lord thy God, and him only shalt thou serve. _They serve other -gods_ unto this day. And _no man can serve two masters_. - -3. How vain is it for any man to aim at this? To attempt the serving -of two masters. Is it not easy to foresee, what must be the unavoidable -consequence of such an attempt? _Either he will hate the one and love -the other; or else he will hold to the one and despise the other._ -The two parts of this sentence, altho’ separately proposed, are to -be understood in connexion with each other. For the latter part is -a consequence of the former. He will naturally _hold to_ him whom -he loves. He will so cleave to him, as to perform to him a willing, -faithful, and diligent service. And in the mean time, he will so far, -at least, _despise_ the master he hates, as to have little regard to -his commands, and to obey them, if at all, in a slight and careless -manner. Therefore, whatsoever the wise men of the world may suppose, -_Ye cannot serve_ God _and mammon_. - -4. _Mammon_ was the name of one of the Heathen gods, who was supposed -to preside over riches. It is here understood of riches themselves; -gold and silver, or in general, money: and by a common figure of speech, -of all that may be purchased thereby; such as ease, honour, and sensual -pleasure. - -But what are we here to understand, by _serving_ God? And what, by -_serving mammon_? - -We cannot _serve_ God, unless we believe in him. This is the only -true foundation of serving him. Therefore, the believing in God, as -_reconciling the world to himself_ thro’ _Christ Jesus_, the believing -in him, as a loving, pardoning God, is the first great branch of his -service. - -And, thus to believe in God implies, to _trust_ in him as our strength, -without whom we can do nothing; who every moment endues us with power -from on high, without which it is impossible to please him: as our help, -our only help in time of trouble, who compasseth us about with songs of -deliverance: as our shield, our defender, and the lifter up of our head -above all our enemies that are round about us. - -It implies, to trust in God as our happiness; as the center of spirits, -the only rest of our souls; the only good who is adequate to all our -capacities, and sufficient to satisfy all the desires he hath given us. - -It implies (what is nearly allied to the other) to trust in God, as -our end; to have an eye to him in all things; to use all things only as -means of enjoying him: wheresoever we are, or whatsoever we do, to see -him that is invisible, looking on us well-pleased, and refer all things -to him in _Christ Jesus_. - -5. Thus to believe, is the first thing we are to understand by -_serving_ God. The second is, To love him. - -Now, to love God in the manner the scripture describes, in the manner -God himself requires of us, and by requiring engages to work in us, is -to love him as the one God: that is, _with all our heart and with all -our soul, and with all our mind, and with all our strength_: it is to -desire God alone for his own sake; and nothing else, but with reference -to him: to rejoice in God; to delight in the Lord; not only to seek but -find happiness in him: to enjoy God as the chiefest among ten thousand: -to rest in him, as our God and our all. In a word, to have such a -possession of God, as makes us always happy. - -6. A third thing we are to understand by _serving_ God, is, To resemble -or imitate him. - -So the antient Father, _Optimus Dei Cultus, imitari quem colis_. It is -the best worship or service of God, to imitate him you worship. - -We here speak, of imitating or resembling him in the spirit of our -minds. For here the true Christian imitation of God begins. God is a -Spirit; and they that imitate or resemble him, must do it in spirit and -in truth. - -Now God is love. Therefore they who resemble him in the spirit of their -minds, are transformed into the same image. They are merciful, even -as he is merciful. Their soul is all love. They are kind, benevolent, -compassionate, tender-hearted: and that not only to the good and gentle, -but also to the froward. Yea, they are, like him, loving unto every man, -and their mercy extends to all his works. - -7. One thing more we are to understand by _serving_ God, and that is, -the obeying him; the glorifying him with our bodies, as well as with -our spirits: the keeping his outward commandments: the zealously doing -whatever he hath enjoined, the carefully avoiding whatever he hath -forbidden: the performing all the ordinary actions of life, with a -single eye and a pure heart; offering them all in holy, fervent love, -as sacrifices to God, through _Jesus Christ_. - -8. Let us consider now, what we are to understand, on the other hand, -by _serving mammon_. And first, it implies, the _trusting_ in riches, -in money, or the things purchasable thereby, as our strength, the means -whereby we shall perform, whatever cause we have in hand: the trusting -in them as our help, by which we look to be comforted in, or delivered -out of trouble. - -It implies, the trusting in the world for happiness; the supposing that -_a man’s life consisteth_ (the comfort of his life) _in the abundance -of things which he possesseth_: the looking for rest, in the things -that are seen; for content in outward plenty; the expecting that -satisfaction in the things of the world, which can never be found out -of God. - -And if we do this, we cannot but make the world our end: the ultimate -end, if not of all at least of many of our undertakings, many of our -actions and designs: in which we shall aim only at an increase of -wealth, at the obtaining pleasure or praise; at the gaining a larger -measure of temporal things, without any reference to things eternal. - -9. The _serving mammon_ implies, secondly, loving the world: desiring -it for its own sake; the placing our joy in the things thereof, and -setting our hearts upon them: the seeking (what indeed it is impossible -we should find) our happiness therein: the resting with the whole -weight of our souls, upon the staff of this broken reed; although daily -experience shews it cannot support, but will only _enter into our hand -and pierce it_. - -10. To resemble, to be conformed to the world, is a third thing we -are to understand by _serving mammon_: to have not only designs, but -desires, tempers, affections suitable to those of the world: to be of -an earthly, sensual mind, chained down to the things of earth: to be -self-willed, inordinate lovers of ourselves: to think highly of our own -attainments; to desire and delight in the praise of men: to fear, shun, -and abhor reproach: to be impatient of reproof, easy to be provoked, -and swift to return evil for evil. - -11. To _serve mammon_ is, lastly, to obey the world, by outwardly -conforming to its maxims and customs; to walk as other men walk, in the -common road, in the broad, smooth, beaten path; to be in the fashion, -to follow a multitude; to do like the rest of our neighbours; that -is, to do the will of the flesh and the mind, to gratify our appetites -and inclinations: to sacrifice to ourselves; aim at our own ease and -pleasure, in the general course both of our words and actions. - -Now what can be more undeniably clear, than that we _cannot_ thus -_serve_ God _and mammon_? - -12. *Does not every man see, that he cannot _comfortably_ serve -both? That to trim between God and the world, is the sure way to be -disappointed in both, and to have no rest either in one or the other? -How uncomfortable a condition must he be in, who having the fear but -not the love of God, who serving him, but not with all his heart, has -only the toils and not the joys of religion? He has religion enough to -make him miserable, but not enough to make him happy: his religion will -not let him enjoy the world; and the world will not let him enjoy God. -So that by halting between both he loses both, and has no peace either -in God or the world. - -13. Does not every man see, that he cannot serve both, _consistently_ -with himself? What more glaring inconsistency can be conceived, than -must continually appear in his whole behaviour, who is endeavouring -to obey both these masters, striving to _serve_ God _and mammon_? He -is indeed _a sinner that goeth two ways_; one step forward and another -backward. He is continually building up with one hand, and pulling down -with the other. He loves sin, and he hates it: he is always seeking, -and yet always fleeing from God. He would and he would not. He is not -the same man, for one day, no, not for an hour together. He is a motly -mixture of all sorts of contrarieties; a heap of contradictions jumbled -in one. O, be consistent with thyself, one way or the other. Turn to -the right-hand or to the left. If _mammon_ be God, serve thou him; if -the Lord, then serve him. But never think of serving either at all, -unless it be with thy whole heart. - -14. Does not every reasonable, every thinking man see, that he -cannot _possibly serve_ God _and mammon_? Because there is the most -absolute contrariety, the most irreconcileable enmity between them. The -contrariety between the most opposite things on earth, between fire and -water, darkness and light, vanishes into nothing, when compared to the -contrariety between God and mammon. So that in whatsoever respect you -serve the one, you necessarily renounce the other. Do you believe in -God through _Christ_? Do you _trust_ in him as your strength, your help, -your shield, and your exceeding great reward? As your happiness? Your -end in all, above all things? Then you cannot _trust_ in riches. It is -absolutely impossible you should, so long as you have this faith in God. -Do you thus _trust in riches_? Then you have denied the faith. You do -not trust in the living God. Do you _love_ God? Do you seek and find -happiness in him? Then you cannot love the world; neither the things -of the world. You are crucified to the world, and the world crucified -to you. Do you _love the world_? Are your affections set on things -beneath? Do you seek happiness in earthly things? Then it is impossible -you should love God. Then the love of the Father is not in you. Do you -_resemble_ God? Are you merciful, as your Father is merciful? Are you -transformed by the renewal of your mind, into the image of him that -created you? Then you cannot be conformed to the present world. You -have renounced all its affections and lusts. Are you conformed to the -world? Does your soul still bear the image of the earthly? Then you -are not renewed in the spirit of your mind. You do not bear the image -of the heavenly. Do you _obey_ God? Are you zealous to do his will -on earth as the angels do in heaven? Then it is impossible you should -_obey mammon_. Then you set the world at open defiance. You trample -its customs and maxims under foot, and will neither follow nor be led -by them. Do you follow the world? Do you live like other men? Do you -please men? Do you please yourself? Then you cannot be a servant of God. -You are of your master and father, the devil. - -15. Therefore thou shalt worship the Lord thy God and him only shalt -thou serve. Thou shalt lay aside all thoughts of obeying two masters, -of serving God and mammon. Thou shalt propose to thyself no end, no -help, no happiness, but God. Thou shalt seek nothing in earth or heaven -but him: thou shalt aim at nothing, but to know, to love and enjoy -him. And because this is all your business below, the only view you -can reasonably have, the one design you are to pursue in all things; -_therefore I say unto you_ (as our Lord continues his discourse) -_take no thought for your life, what ye shall eat, or what ye shall -drink; nor yet for your body, what ye shall put on_. A deep and weighty -direction, which it imports us well to consider and throughly to -understand. - -16. Our Lord does not here require, that we should be utterly without -thought, even touching the concerns of this life. A giddy, careless -temper is at the farthest remove from the whole religion of _Jesus -Christ_. Neither does he require us to be _slothful in business_, to -be slack and dilatory therein. This likewise is contrary to the whole -spirit and genius of his religion. A Christian abhors sloth as much as -drunkenness, and flees from idleness as he does from adultery. He well -knows, that there is one kind of thought and care, with which God is -well-pleased; which is absolutely needful for the due performance ♦of -those outward works, unto which the providence of God has called him. - -It is the will of God, that every man should labour to _eat his own -bread_: yea, and that every man should provide for his own, for them -of his own houshold. It is likewise his will that we should _owe no man -any thing_, but _provide things honest in the sight of all men_. But -this cannot be done, without taking some thought, without having some -care upon our minds: yea, often, not without long and serious thought, -not without much and earnest care. Consequently, this care, to provide -for ourselves and our houshold, this thought, how to render to all -their dues, our blessed Lord does not condemn. Yea, it ♦is good and -acceptable in the sight of God our Saviour. - -It is good and acceptable to God, that we should so take thought -concerning whatever we have in hand, as to have a clear comprehension -of what we are about to do, and to plan our business before we enter -upon it. And it is right that we should carefully consider from time -to time, what steps we are to take therein; as well as that we should -prepare all things before hand, for the carrying it on in the most -effectual manner. This care termed by some, “The care of the head,” it -was by no means our Lord’s design to condemn. - -17. What he here condemns is, “The care of the heart:” the anxious, -uneasy care: the care that hath torment; all such care as does hurt, -either to the soul or body. What he forbids is, that care which sad -experience shews, wastes the blood and drinks up the spirits: which -anticipates all the misery it fears, and comes to torment us before -the time. He forbids only that care, which poisons the blessings -of to-day, by fear of what may be to-morrow; which cannot enjoy the -present plenty, though apprehensions of future want. This care is not -only a sore disease, a grievous sickness of soul, but also an heinous -offence against God, a sin of the deepest dye. It is an high affront -to the gracious Governor and wise disposer of all things; necessarily -implying, that the great Judge does not do right, that he does not -order all things well. It plainly implies, that he is wanting, either -in wisdom, if he does not know what things we stand in need of: or in -goodness, if he does not provide those things, for all who put their -trust in him. Beware therefore that you take not thought in this sense: -be ye anxiously careful for nothing. Take no uneasy thought: this is a -plain, sure rule, _uneasy_ care is _unlawful care_. With a single eye -to God do all that in you lies, to provide things honest in the sight -of all men. And then give up all into better hands: leave the whole -event to God. - -18. _Take no thought_ of this kind, no uneasy thought even _for your -life, what ye shall eat, or what ye shall drink, nor yet for your body, -what ye shall put on. Is not the life more than meat, and the body than -raiment?_ If then God gave you life, the greater gift, will he not give -you food to sustain it? If he hath given you the body, how can ye doubt, -but he will give you raiment to cover it? More especially, if you give -yourselves up to him, and serve him with your whole heart. _Behold_, -see before your eyes, _the fowls of the air: for they sow not, neither -do they reap, nor gather into barns_; and yet they lack nothing, _yet -your heavenly Father feedeth them. Are not ye much better than they?_ -Ye that are creatures capable of God? Are ye not of more account in -the eyes of God? Of a higher rank in the scale of beings? _And which of -you by taking thought, can add one cubit to his stature?_ What profit -have you then from this anxious thought? It is every way fruitless and -unavailing. - -_And why take ye thought for raiment?_ Have ye not a daily reproof, -wherever you turn your eyes? _Consider the lillies of the field how -they grow; they toil not, neither do they spin. And yet I say unto you, -that even Solomon in all his glory was not arrayed like one of these. -Wherefore if_ God _so cloath the grass of the field, which to day is, -and to morrow is cast into the oven_, is cut down, burnt up and seen -no more, _shall he not much more cloath you, O ye of little faith_? -You whom he made to endure for ever and ever, to be pictures of his own -eternity! Ye are indeed of little faith. Otherwise ye could not doubt -of his love and care, no, not for a moment. - -19. _Therefore take no thought, saying, what shall we eat_, if we lay -up no treasure upon earth? _What shall we drink_, if we serve God with -all our strength, if our eye be singly fixed on him? _Wherewithal shall -we be cloathed_, if we are not conformed to the world, if we disoblige -those by whom we might be profited? _For after all these things do the -Gentiles seek_, the Heathens who know not God. But ye are sensible, -_your heavenly Father knoweth that ye have need of all these things_. -And he hath pointed out to you an infallible way, of being constantly -supplied therewith. _Seek ye first the kingdom of_ God _and his -righteousness, and all these things shall be added unto you_. - -20. _Seek ye first the kingdom of_ God. Before ye give place to any -other thought or care, let it be your concern, that the God and Father -of our Lord _Jesus Christ_, who _gave his only begotten Son, to the end -that believing in him, ye might not perish but have everlasting life_, -may reign in your heart, may manifest himself in your soul, and dwell -and rule there: that he may _cast down every high thing which exalteth -itself against the knowledge of_ God, _and bring into captivity every -thought to the obedience of_ Christ. Let God have the sole dominion -over you. Let him reign without a rival. Let him possess all your heart, -and rule alone. Let him be your one desire, your joy, your love: so -that all that is within you may continually cry out, _The_ Lord God -_omnipotent reigneth_. - -_Seek the kingdom of_ God _and his righteousness_. Righteousness is -the fruit of God’s reigning in the heart. And what is righteousness -but love? The love of God and of all mankind, flowing from faith in -_Jesus Christ_, and producing humbleness of mind, meekness, gentleness, -long-suffering, patience, deadness to the world; and every right -disposition of heart, toward God and toward man. And by these it -produces all holy actions, whatsoever are lovely or of good report; -whatsoever works of faith and labour of love are acceptable to God and -profitable to man. - -_His righteousness_: this is all _his_ righteousness still: it is his -own free gift to us, for the sake of _Jesus Christ_ the righteous, -through whom alone it is purchased for us: and it is his _work_: it is -he alone that worketh it in us, by the inspiration of the holy Spirit. - -21. Perhaps the well observing this may give light to some other -scriptures, which we have not always so clearly understood. St. _Paul_, -speaking in his epistle to the _Romans_, concerning the unbelieving -_Jews_, saith, _They being ignorant of_ God’s _righteousness, and, -going about to establish their own righteousness, have not submitted -themselves unto the righteousness of_ God. I believe this may be one -sense of the words. They were _ignorant of_ God’s _righteousness_, -not only of the righteousness of _Christ_, imputed to every believer, -whereby all his sins are blotted out, and he is reconciled to the -favour of God: but (which seems here to be more immediately understood) -they were ignorant of that inward righteousness, of that holiness of -heart, which is with the utmost propriety termed God’s _righteousness_, -as being both his own free gift through _Christ_, and his own work, by -his almighty Spirit. And because they were ignorant of this, they _went -about to establish their own righteousness_. They laboured to establish -that outside righteousness, which might very properly be termed _their -own_. For neither was it wrought by the Spirit of God, nor was it -owned or accepted of him. They might work this themselves, by their -own natural strength: and when they had done, it was a stink in his -nostrils. And yet trusting in this, they would _not submit themselves -unto the righteousness of_ God. Yea, they hardened themselves against -that faith, whereby alone it was possible to attain it. _For_ Christ -_is the end of the law, for righteousness to every one that believeth. -Christ_, when he said, _It is finished_, put an end to that law, to the -law of external rites and ceremonies, that he might _bring in a better -righteousness_, through his blood, by that one oblation of himself once -offered, even the image of God, into the inmost soul of _every one that -believeth_. - -22. Nearly related to these are those words of the apostle, in his -epistle to the _Philippians. I count all things but dung that I -may win_ Christ, an entrance into his everlasting kingdom, _and be -found in him_, believing in him, _not having mine own righteousness, -which is of the law, but that which is through the faith of_ Christ, -_the righteousness which is of_ God _by faith――Not having my own -righteousness which is of the law_; a barely external righteousness, -the outside religion I formerly had, when I hoped to be accepted -of God, because I was, _touching the righteousness which is in the -law, blameless――But that which is through the faith of_ Christ, _the -righteousness which is of_ God _by faith_: that holiness of heart, that -renewal of the soul, in all its desires, tempers and affections _which -is of_ God: it is the work of God and not of man, _by faith_; through -the faith of _Christ_, through the revelation of _Jesus Christ_ in us, -and by faith in his blood; whereby alone we obtain the remission of our -sins, and an inheritance among those that are sanctified. - -23. _Seek ye first_ this _kingdom of_ God in your hearts, this -_righteousness_, which is the gift and work of God, the image of God -renewed in your souls: _And all these things shall_ be added unto you: -all things needful for the body; such a measure of all, as God sees -most for the advancement of his kingdom. These _shall be added_, they -shall be thrown in, over and above. In seeking the peace and love -of God, you shall not only find what you more immediately seek even -the kingdom that cannot be moved; but also what you seek not, not at -all for its own sake, but only in reference to the other. You shall -find in your way to the kingdom all outward things, so far as they are -expedient for you: this care God hath taken upon himself: cast you all -your care upon him. He knoweth your wants; and whatsoever is lacking, -he will not fail to supply. - -24. _Therefore take no thought for the morrow._ Not only, take ye no -thought, how to lay up treasures on earth, how to increase in worldly -substance; take no thought how to procure more food than you can eat, -or more raiment than you can put on; or more money than is required -from day to day, for the plain, reasonable purposes of life: but take -no _uneasy_ thought even concerning those things which are absolutely -needful for the body. Do not trouble yourself now, with thinking what -you shall do, at a season which is yet afar off. Perhaps that season -will never come: or it will be no concern of yours: before then you -will have passed through all the waves, and be landed in eternity. -All those distant views do not belong to _you_, who are but a creature -of a day. Nay, what have you to do with _the morrow_, more strictly -speaking? Why should you perplex yourself without need? God provides -for you to-day what is needful to sustain the life which he hath given -you. It is enough: give yourself up into his hands: if you live another -day, he will provide for that also. - -25. Above all, do not make the care of future things, a pretence for -neglecting present duty. This is the most fatal way of _taking thought -for the morrow_. And how common is it among men? Many, if we exhort -them to keep a conscience void of offence, to abstain from what they -are convinced is evil, do not scruple to reply, “How then must we live? -Must we not take care of ourselves and of our families?” And this they -imagine to be a sufficient reason, for continuing in known, wilful sin. -They say, and perhaps think, they would serve God now, were it not that -they should by and by lose their bread. They would prepare for eternity; -but they are afraid of wanting the necessaries of life. So they serve -the devil for a morsel of bread: they rush into hell, for fear of want; -they throw away their poor souls, lest they should some time or other -fall short, of what is needful for their bodies. - -It is not strange that they who thus take the matter out of God’s -hand, should be so often disappointed of the very things they seek; -that while they throw away heaven, to secure the things of earth, they -lose the one, but do not gain the other. The jealous God, in the wise -course of his providence, frequently suffers this. So that they who -will not cast their care on God, who taking thought for temporal things, -have little concern for things eternal, lose the very portion which -they have chosen. There is a visible blast on all their undertakings: -whatsoever they do, it doth not prosper. Insomuch, that after they -have forsaken God for the world, they lose what they sought, as well -as what they sought not. They fall short of the kingdom of God and his -righteousness; nor yet are other things added unto them. - -26. There is another way of _taking thought for the morrow_, which is -equally forbidden in these words. It is possible to _take thought_ in -a wrong manner, even with regard to spiritual things; to be so careful -about what may be by and by, as to neglect what is now required at our -hands. How insensibly do we slide into this, if we are not continually -watching unto prayer? How easily are we carried away, in a kind of -waking dream, projecting distant schemes, and drawing fine scenes in -our own imagination! We think, what good we will do, when we are in -such a place, or when such a time is come! How useful we will be, how -plenteous in good works, when we are easier in our circumstances! How -earnestly we will serve God, when once such an hindrance is out of the -way. - -Or, perhaps, you are now in heaviness of soul: God, as it were, hides -his face from you. You see little of the light of his countenance; -you cannot taste his redeeming love. In such a temper of mind, how -natural is it to say, “O how I will praise God, when the light of his -countenance shall again be lifted up upon my soul! How will I exhort -others to praise him, when his love is again shed abroad in my heart? -Then I will do thus and thus: I will speak for God in all places: I -will not be ashamed of the gospel of _Christ_. Then I will redeem the -time. I will use to the uttermost every talent I have received.” Do -not believe thyself. Thou wilt not do it then, unless thou dost it now. -_He that is faithful in that which is little_, of whatsoever kind it -be, whether it be worldly substance, or the fear or love of God, _will -be faithful in that which is much_. But if thou now hidest one talent -in the earth, thou wilt then hide five: that is, if ever they are -given; but there is small reason to expect they ever will. Indeed _unto -him that hath_, that is, uses what he hath, _shall be given, and he -shall have more abundantly. But from him that hath not_, that is, uses -not the grace which he hath already received, whether in a larger or -smaller degree, _shall be taken away even that which he hath_. - -27. *And _take no thought_ for the temptations of to-morrow. This also -is a dangerous snare. Think not, “When such a temptation comes, what -shall I do, how shall I stand? I feel, I have not power to resist: -I am not able to conquer that enemy.” Most true: you have not _now_ -the power which you do not _now_ stand in need of. You are not able -at _this time_ to conquer that enemy; and at _this time_ he does not -assault you. With the grace you have now, you could not withstand the -temptations which you have not. But when the temptation comes, the -grace will come. In greater trials you will have greater strength. When -sufferings abound, the consolations of God will in the same proportion -abound also. So that in every situation, the grace of God will be -sufficient for you. He doth not suffer you _to be tempted_ to-day, -_above that ye are able to bear_. And _in every temptation he will make -a way to escape. As thy day, so thy strength shall be._ - -28. *_Let the morrow_ therefore _take thought for the things of itself_; -that is, when the morrow comes, then think of it. Live thou to-day. Be -it thy earnest care to improve the present hour. This is your own; and -it is your all. The past is as nothing, as though it had never been. -The future is nothing to you: it is not yours: perhaps it never will be. -There is no depending on what is yet to come; for you _know not what a -day may bring forth_. Therefore live to-day: lose not an hour: use this -moment; for it is your portion. _Who knoweth the things which have been -before him, or which shall be after him under the sun?_ The generations -that were from the beginning of the world, where are they now? Fled -away: forgotten. They _were_; they lived their day; they were shook -off the earth, as leaves off of their trees. They mouldered away into -common dust. Another and another race succeeded; then they _followed -the generation of their fathers, and shall never more see the light_. -Now is thy turn upon the earth. _Rejoice, O young man, in the days of -thy youth._ Enjoy the very, very now; by enjoying him, _whose years -fail not_. Now let thine eye be singly fixed on him, _in whom is no -variableness, neither shadow of turning_. Now give him thy heart: now -stay thyself on him: now be thou holy as he is holy. Now lay hold of -the blessed opportunity of doing his acceptable and perfect will. Now -_rejoice to suffer the loss of all things, so thou mayst win_ Christ. - -29. *Gladly suffer to-day, for his name’s sake, whatsoever he -permits this day to come upon thee. But look not at the sufferings of -to-morrow. _Sufficient unto the day is the evil thereof._ Evil it is, -speaking after the manner of men: whether it be reproach or want, pain -or sickness. But in the language of God, all is blessing: _it is a -precious balm_, prepared by the wisdom of God, and variously dispensed -among his children, according to the various sicknesses of their souls. -And he gives in one day, sufficient for that day; proportioned to the -want and strength of the patient. If therefore thou snatchest to-day -what belongs to the morrow, if thou addest this to what is given thee -already, it will be more than thou canst bear: this is the way not -to heal, but to destroy thy own soul. Take therefore just as much as -he gives thee to-day: to-day do and suffer his will. To-day give up -thyself, thy body, soul and spirit, to God, through _Christ Jesus_: -desiring nothing, but that God may be glorified in all thou art, all -thou dost, all thou sufferest: seeking nothing, but to know God, and -his Son _Jesus Christ_, through the eternal spirit: pursuing nothing, -but to love him, to serve him, and to enjoy him at this hour, and to -all eternity! - -Now unto God the Father, who hath made me and all the world; unto God -the Son, who hath redeemed me and all mankind; unto God the Holy Ghost, -who sanctifieth me and all the elect people of God: be honour, and -praise, majesty and dominion, for ever and ever! _Amen._ - - - - - SERMON XXX. - - UPON OUR LORD’S SERMON ON THE MOUNT. - DISCOURSE X. - MATT. vii. 1‒12. - - - _Judge not, that ye be not judged. - - For with what judgment ye judge, ye shall be judged, and with - what measure ye mete, it shall be measured to you again. - - And why beholdest thou the mote that is in thy brother’s eye, but - considerest not the beam that is in thine own eye? - - Or how wilt thou say to thy brother, Let me pull out the mote out - of thine eye; and behold a beam is in thine own eye? - - Thou hypocrite, first cast out the beam out of thine own eye; - and then thou shalt see clearly to cast out the mote out of thy - brother’s eye. - - Give not that which is holy unto dogs, neither cast your pearls - before swine; lest they trample them under their feet, and turn - again and rent you. - - Ask and it shall be given you: seek and ye shall find: knock and - it shall be opened unto you. - - For every one that asketh receiveth; and he that seeketh findeth; - and to him that knocketh, it shall be opened. - - Or what man is there of you, who, if his son ask bread, will give - him a stone? - - Or if he ask a fish, will give him a serpent? - - If ye then being evil, know how to give good gifts unto your - children, how much more shall your Father which is in heaven, - give good things to them that ask him? - - Therefore all things whatsoever you would that men should do - to you, do ye even so to them: for this is the law and the - prophets._ - -1. OUR blessed Lord, having now finished his main design, having first -delivered the sum of true religion, carefully guarded against those -glosses of men, whereby they would make the word of God of none effect: -and having, next, laid down rules touching that right intention, which -we are to preserve in all our outward actions: now proceeds to point -out the main hindrances of this religion, and concludes all with a -suitable application. - -2. In the fifth chapter our great Teacher has fully described inward -religion in its various branches. He has there laid before us those -dispositions of soul, which constitute real Christianity; the tempers -contained in that holiness, _without which no man shall see the -Lord_; the affections, which when flowing from their proper fountain, -from a living faith in God thro’ Christ Jesus, are intrinsically and -essentially good, and acceptable to God. In the sixth he has shewn, -how all our actions likewise, even those that are indifferent in their -own nature, may be made holy and good, and acceptable to God, by a pure -and holy intention. Whatever is done without this, he declares is of no -value with God: whereas whatever outward works are thus consecrated to -God, are in his sight of great price. - -3. In the former part of this chapter he points out the most common and -most fatal hindrances of this holiness. In the latter, he exhorts us by -various motives, to break thro’ all, and secure that prize of our high -calling. - -4. The first hindrance he cautions us against is judging. _Judge not, -that ye be not judged._ Judge not others, that ye be not judged of the -Lord, that ye bring not vengeance on your own heads. _For with what -judgment ye judge, ye shall be judged, and with what measure ye mete, -it shall be measured to you again_: a plain and equitable rule, whereby -God permits you to determine for yourselves, in what manner he shall -deal with you in the judgment of the great day. - -5. There is no station of life, nor any period of time, from the hour -of our first repenting and believing the gospel, till we are made -perfect in love, wherein this caution is not needful for every child of -God. For occasions of judging can never be wanting. And the temptations -to it are innumerable: many whereof are so artfully disguised, that we -fall into the sin, before we suspect any danger. And unspeakable are -the mischiefs produced hereby: always to him that judges another: thus -wounding his own soul, and exposing himself to the righteous judgment -of God: and frequently to those who are judged, whose hands hang down, -who are weakened and hindered in their course, if not wholly turned out -of the way, and caused to draw back even to perdition. Yea, how often, -when this _root of bitterness springs up_, are _many defiled thereby_: -by reason whereof the way of truth itself is evil spoken of, and that -worthy name blasphemed whereby we are called. - -6. Yet it does not appear, that our Lord designed this caution, only -or chiefly for the children of God: but rather for the children of the -world, for the men who know not God. These cannot but hear of those, -who are not of the world, who follow after the religion above described: -who endeavour to be humble, serious, gentle, merciful and pure in heart; -who earnestly desire such measures of these holy tempers, as they have -not yet attained: and wait for them in doing all good to all men, and -patiently suffering evil. Whoever go but thus far, cannot be hid, no -more than _a city set upon a hill_. And why do not those, who _see_ -their _good works, glorify their Father which is in heaven_? What -excuse have they, for not treading in their steps? For not imitating -their example, and being followers of them, as they are also of Christ? -Why, in order to provide an excuse for themselves, they condemn those -whom they ought to imitate. They spend their time in finding out their -neighbour’s faults, instead of amending their own. They are so busied -about others going out of the way, that themselves never come into it -at all: at least, never get forward, never go beyond a poor dead form -of godliness without the power. - -7. It is to these more especially that our Lord says, _Why beholdest -thou the mote that is in thy brother’s eye_, the infirmities, the -mistakes, the imprudence, the weakness of the children of God; _but -considerest not the beam that is in thine own eye_? Thou considerest -not the damnable impenitence, the satanic pride, the accursed self-will, -the idolatrous love of the world, which are in thyself, and which make -thy whole life an abomination to the Lord. Above all, with what supine -carelessness and indifference art thou dancing over the mouth of hell? -And _how then_, with what grace, with what decency or modesty, _wilt -thou say to thy brother, Let me pull out the mote out of thine eye_, -the excess of zeal for God, the extreme self-denial, the too great -disengagement from worldly cares and employments, the desire to be day -and night in prayer, or hearing the words of eternal life? _And behold -a beam is in thine own eye!_ not a mote, like one of these. _Thou -hypocrite!_ Who pretendest to care for others and hast no care for thy -own soul! Who makest a show of zeal for the cause of God, when in truth -thou neither lovest nor fearest him! _First cast out the beam out of -thine own eye._ Cast out the beam of impenitence. Know thyself. See and -feel thyself a sinner. Feel, that thy inward parts are very wickedness, -that thou art altogether corrupt and abominable, and that the wrath of -God abideth on thee. Cast out the beam of pride. Abhor thyself. Sink -down as in dust and ashes. Be more and more little and mean, and base -and vile in thine own eyes. Cast out the beam of self-will. Learn what -that meaneth, _If any man will come after me, let him renounce himself_. -Deny thyself and take up thy cross daily. Let thy whole soul cry out, -_I came down from heaven_ (for so thou didst, thou never-dying spirit, -whether thou knowest it or no) _not to do my own will, but the will -of him that sent me_. Cast out the beam of love of the world. Love not -the world, neither the things of the world. Be thou crucified unto the -world, and the world crucified unto thee. Only _use_ the world, but -_enjoy_ God. Seek all thy happiness in him. Above all, cast out the -grand beam, that supine carelessness and indifference. Deeply consider, -that _one thing is needful_, the one thing which thou hast scarce -ever thought of. Know and feel, that thou art a poor, vile, guilty -worm, quivering over the great gulph! What art thou? A sinner born -to die: a leaf driven before the wind: a vapour ready to vanish away: -just appearing, and then scattered into air, to be no more seen! See -this, _And then shalt thou see clearly to cast out the mote out of thy -brother’s eye_. Then, if thou hast leisure from the concerns of thy own -soul, thou shalt know how to correct thy brother also. - -8. But what is properly the meaning of this word, _Judge not_? What -is the _judging_ which is here forbidden? It is not the same as -evil-speaking, altho’ it is frequently joined therewith. Evil-speaking, -is the relating any thing that is evil, concerning an absent person: -whereas _judging_ may indifferently refer, either to the absent or -the present. Neither does it necessarily imply the speaking at all, -but only the _thinking evil_ of another. Not that all kind of thinking -evil of others, is that _judging_ which our Lord condemns. If I see -one commit robbery or murder, or hear him blaspheme the name of God, -I cannot refrain from thinking ill of the robber or murderer. Yet this -is not evil _judging_: there is no sin in this, nor any thing contrary -to tender affection. - -9. The thinking of another, in a manner that is contrary to love, is -that _judging_ which is here condemned. And this may be of various -kinds. For, first, we may think another to blame when he is not. We may -lay to his charge (at least in our own mind) the things of which he is -not guilty: the words which he has never spoke, or the actions which -he has never done. Or we may think his _manner_ of acting was wrong, -altho’ in reality it was not. And even where nothing can justly be -blamed, either in the thing itself, or in the manner of doing it, we -may suppose, his _intention_ was not good, and so condemn him on that -ground; at the same time that he who searches the heart, sees his -simplicity and godly sincerity. - -10. But we may not only fall into the sin of _judging_, by condemning -the innocent, but also, secondly, by condemning the guilty, in a higher -degree than he deserves. This species of judging is likewise an offence -against justice as well as mercy: and yet such an offence as nothing -can secure us from, but the strongest and tenderest affection. Without -this, we readily suppose one who is acknowledged to be in fault, to be -more in fault than he really is. We undervalue whatever good is found -in him. Nay, we are not easily induced to believe, that any thing good -can remain in him, in whom we have found any thing that is evil. - -11. All this shews a manifest want of that love, which οὑ λογίζεται -κακόν· _thinketh no evil_: which never draws an unjust or unkind -conclusion, from any premisses whatsoever. Love will not infer, from -a person’s falling once into an act of open sin, that he is accustomed -so to do, that he is habitually guilty of it. And if he was habitually -guilty once, love does not conclude, he is so still: much less, that -if he is now guilty of this, therefore he is guilty of other sins also. -These evil reasonings all pertain to that sinful _judging_, which our -Lord here guards us against: and which we are in the highest degree -concerned to avoid, if we love either God or our own souls. - -12. But supposing we do not condemn the innocent, neither the guilty -any farther than they deserve: still we may not be altogether clear of -the snare. For there is a third sort of sinful _judging_, which is the -condemning any person at all where there is not a sufficient evidence. -And be the facts we suppose ever so true, yet that does not acquit us. -For they ought not to have been supposed but proved, and till they were, -we ought to have formed no judgment. I say, till they were: for neither -are we excused, altho’ the facts admit of ever so strong proof, unless -that proof be produced before we pass sentence, and compared with the -evidence on the other side. Nor can we be excused, if ever we pass -a full sentence, before the accused has spoken for himself. Even a -Jew might teach us this, as a mere lesson of justice abstracted from -mercy and brotherly love. _Doth our law_, says _Nicodemus, judge any -man before it hear him and know what he doth? John_ xvii. 51. Yea, a -Heathen could reply, when the chief of the Jewish nation desired to -have judgment against his prisoner, _It is not the manner of the Romans -to_ judge _any man, before he that is accused have the accusers face to -face, and have licence to answer for himself, concerning the crime laid -against him_. - -13. Indeed we could not easily fall into sinful _judging_, were we -only to observe that rule, which [116]another of those Heathen _Romans_ -affirms to have been the measure of his own practice. “I am so far, -says he, from lightly believing every man’s, or any man’s evidence -against another, that I do not easily or immediately believe a man’s -evidence against himself. I always allow him second thoughts, and many -times council too.” Go thou who art called a Christian, and do likewise, -lest the Heathen rise and condemn thee in that day. - -14. But how rarely should we condemn or judge one another, at least, -how soon would that evil be remedied, were we to walk by that clear -and express rule, which our Lord himself has taught us? _If thy brother -shall trespass against thee_, (or if thou hear, or believe that he hath) -_go and tell him of his fault, between him and thee alone_. This is the -first step thou art to take. _But if he will not hear, take with thee -one or two more, that in the mouth of two or three witnesses, every -word may be established._ This is the second step. _If he neglect to -hear them, tell it unto the church_; either to the overseers thereof, -or to the whole congregation. Thou hast then done thy part. Then think -of it no more, but commend the whole to God. - -15. But supposing thou hast, by the grace of God, _cast the beam out of -thine own eye_, and dost now _clearly see the mote or the beam which is -in thy brother’s eye_, yet beware thou dost not receive hurt thyself, -by endeavouring to help him. Still _give not that which is holy unto -dogs_. Do not lightly account any to be of this number. But if it -evidently appear, that they deserve the title, then cast ye not _your -pearls before swine_. Beware of that zeal which is not according to -knowledge. For this is another great hindrance in their way, who would -be _perfect as_ their _heavenly Father is perfect_. They who desire -this, cannot but desire that all mankind should partake of the common -blessing. And when we ourselves first partake of the heavenly gift, -the divine _evidence of things not seen_, we wonder, that all mankind -do not see, the things which we see so plainly, and make no doubt at -all but we shall open the eyes of all we have any intercourse with. -Hence we are for attacking all we meet without delay, and constraining -them to see, whether they will or no. And by the ill success of this -intemperate zeal, we often suffer in our own souls: to prevent this -spending our strength in vain, our Lord adds this needful caution -(needful to all, but more especially to those who are now warm in their -first love:) _Give not that which is holy unto dogs, neither cast ye -your pearls before swine: lest they trample them under foot, and turn -again and rent you._ - -16. _Give not that which is holy unto dogs._ Beware of thinking, that -any deserve this appellation, till there is full and incontestable -proof, such as you can no longer resist. But when it is clearly and -indisputably proved, that they are unholy and wicked men, not only -strangers to, but enemies to God, to all righteousness and true -holiness: _give not that which is holy_, τὸ ἅγιον, the holy thing, -emphatically so called, unto these. The holy, the peculiar doctrines -of the gospel, such as were _hid from the ages and generations_ of old, -and are now made known to us, only by the revelation of Jesus Christ, -and the inspiration of his holy Spirit; are not to be prostituted unto -these men, who know not if there be any Holy Ghost. Not indeed that -the ambassadors of Christ can refrain, from declaring them in the great -congregation, wherein some of these may probably be. We must speak, -whether men will hear or whether they will forbear. But this is not the -case with private Christians. They do not bear that awful character: -nor are they under any manner of obligation, to force these great -and glorious truths, on them who contradict and blaspheme, who have -a rooted enmity against them. Nay, they ought not so to do, but rather -to lead them, as they are able to bear. Do not begin a discourse with -these, upon remission of sins, and the gift of the Holy Ghost. But -talk with them in their own manner, and upon their own principles. With -the rational, honourable, unjust epicure, _reason of righteousness, -temperance, and judgment to come_. This is the most probable way -to make _Felix tremble_. Reserve higher subjects for men of higher -attainments. - -17. _Neither cast ye your pearls before swine._ Be very unwilling to -pass this judgment on any man. But if the fact be plain and undeniable, -if it is clear, beyond all dispute, if the swine do not endeavour -to disguise themselves, but rather glory in their shame, making no -pretence to purity either of heart or life, but working all uncleanness -with greediness: then _cast_ not _ye your pearls before_ them. Talk -not to them of the mysteries of the kingdom: of the things _which eye -hath not seen, nor ear heard_; which of consequence, as they have no -other inlets of knowledge, no spiritual senses, it cannot enter into -their hearts to conceive. Tell not them of the _exceeding great and -precious promises_, which God hath given us, in the Son of his love. -What conception can they have, of being _made partakers of the divine -nature_, who do not even desire to _escape the corruption that is in -the world thro’ lust_? Just as much knowledge as swine have of pearls, -and as much relish as they have for them, so much relish have they -for the deep things of God, so much knowledge of the mysteries of -the gospel, who are immersed in the mire of this world, in worldly -pleasures, desires and cares. _O cast not_ those _pearls before_ these, -_lest they trample them under their feet_, lest they utterly despise -what they cannot understand, and speak evil of the things which they -know not. Nay, ’tis probable, this would not be the only inconvenience -which would follow. It would not be strange, if they were, according -to their nature, to _turn again, and rent you_: if they were to return -you evil for good, cursing for blessing, and hatred for your good-will. -Such is the enmity of the carnal mind against God and all the things -of God. Such the treatment you are to expect from these, if you offer -them the unpardonable affront, of endeavouring to save their souls from -death, to pluck them as brands out of the burning! - -18. And yet you need not utterly despair even of these, who for the -present _turn again and rent you_. For if all your arguments and -persuasives fail, there is yet another remedy left; and one that is -frequently found effectual, when no other method avails. This is prayer. -Therefore whatever you desire or want, either for others or for your -own soul, _Ask, and it shall be given you: seek, and ye shall find: -knock, and it shall be opened unto you_. The neglect of this is a third -grand hindrance of holiness. Still we _have not, because we ask not_. -O how meek and gentle, how lowly in heart, how full of love both to God -and man might ye have been at this day, if you had only asked? If you -had _continued instant in prayer_! Therefore now, at least, _Ask, and -it shall be given unto you. Ask_, that ye may throughly experience and -perfectly practise the whole of that religion, which our Lord has here -so beautifully described. _It shall_ then _be given you_, to be holy as -he is holy, both in heart and in all manner of conversation. _Seek_, in -the way he hath ordained, in searching the scriptures, in hearing his -word, in meditating thereon, in fasting, in partaking of the supper of -the Lord, and surely _ye shall find_. Ye shall find that pearl of great -price, that faith which overcometh the world, that peace which the -world cannot give, that love which is the earnest of your inheritance. -_Knock_: continue in prayer, and in every other way of the Lord. Be not -weary or faint in your mind. Press on to the mark. Take no denial. Let -him not go until he bless you. And the door of mercy, of holiness, of -heaven _shall be opened unto you_. - -19. It is in compassion to the hardness of our hearts, so unready to -believe the goodness of God, that our Lord is pleased to enlarge upon -this head, and to repeat and confirm what he hath spoken. _For every -one_, saith he, _that asketh, receiveth_: so that none need come short -of the blessing. _And he that seeketh_, even every one that seeketh, -_findeth_, the love and the image of God; _and to him that knocketh_, -to every one that knocketh, the gate of righteousness shall be opened. -So that here is no room for any to be discouraged, as tho’ they might -ask or seek or knock in vain. Only remember, _always to pray_, to seek, -to knock _and not to be faint_. And then the promise standeth sure. It -is firm as the pillars of heaven. Yea, more firm; for heaven and earth -shall pass away: but his word shall not pass away. - -20. To cut off every pretence for unbelief, our blessed Lord, in the -following verses, illustrates yet farther what he had said, by an -appeal to what passes in our own breasts. _What man_, saith he, _is -there of_ you, _who if his son ask bread, will he give him a stone_? -Will even natural affection permit you to refuse the reasonable request -of one you love? _Or if he ask a fish, will he give him a serpent?_ -Will he give him hurtful, instead of profitable things? So that even -from what you feel and do yourselves, you may receive the fullest -assurance, as, on the one hand, that no ill effect, can possibly attend -your asking, so on the other, that it will be attended with that good -effect, a full supply of all your wants. For _if ye being evil know -how to give good gifts unto your children, how much more shall your -Father which is in heaven_, who is pure, unmixt, essential goodness, -_give good things to them that ask him_? Or, (as he expresses it on -another occasion) _give the Holy Ghost to them that ask him_? In him -are included all good things; all wisdom, peace, joy, love: the whole -treasures of holiness and happiness: all that God hath prepared for -them that love him. - -21. But that your prayer may have its full weight with God, see that -ye be in charity with all men. For otherwise, it is more likely to -bring a curse than a blessing on your own head: nor can you expect, -to receive any blessing from God, while you have not charity towards -your neighbour. Therefore let this hindrance be removed without delay. -Confirm your love towards one another and towards all men. And love -them, not in word only, but in deed and in truth. _Therefore all things -whatsoever ye would, that men should do to you, do ye even so unto them: -for this is the law and the prophets._ - -22. This is that royal law, that golden rule of mercy as well as -justice, which even the Heathen emperor caused to be written, over -the gate of his palace: a rule, which many believe to be naturally -engraved on the mind of every one that comes into the world. And thus -much is certain, that it commends itself, as soon as heard, to every -man’s conscience and understanding: insomuch, that no man can knowingly -offend against it, without carrying his condemnation in his own breast. - -23. _This is the law and the prophets._ ♦Whatsoever is written in that -law which God of old revealed to mankind; and whatsoever precepts God -has given by _his holy prophets, which have been since the world began_, -they are all summed up in these few words, they are all contained in -this short direction. And this rightly understood comprizes the whole -of that religion, which our Lord came to establish upon earth. - -24. It may be understood, either in a positive or negative sense. If -understood in a negative sense, the meaning is, “Whatever ye would not -that men should do to you, do not ye unto them.” Here is a plain rule, -always ready at hand, always easy to be applied. In all cases relating -to your neighbour, make his case your own. Suppose the circumstances to -be changed, and yourself to be just as he is now. And then beware that -you indulge no temper or thought, that no word pass out of your lips, -that you take no step which you should have condemned in him, upon such -a change of circumstances. If understood in a direct and positive sense, -the plain meaning of it is, “Whatsoever you could reasonably desire -of him, supposing yourself to be in his circumstance, that do, to the -uttermost of your power, to every child of man.” - -25. To apply this in one or two obvious instances. It is clear to -every man’s own conscience, we would not that others should _judge_ -us, should causelesly or lightly think evil of us. Much less would we -that any should speak evil of us, should publish our real faults or -infirmities. Apply this to yourself. Do not unto another what you would -not he should do unto you; and you will never more judge your neighbour, -never causelesly or lightly think evil of any one. Much less will you -speak evil: you will never mention even the real fault of an absent -person, unless so far as you are convinced, it is absolutely needful, -for the good of other souls. - -26. Again: we would that all men should love and esteem us, and -behave towards us, according to justice, mercy and truth. And we may -reasonably desire, that they should do us all the good they can do, -without injuring themselves: yea, that in outward things, (according to -the known rule) their superfluities should give way to our conveniences, -their conveniencies to our necessities, and their necessities to our -extremities. Now then let us walk by the same rule: let us do unto -all, as we would they should do to us. Let us love and honour all men. -Let justice, mercy and truth govern all our minds and actions. Let our -superfluities give way to our neighbour’s conveniencies: (and who then -will have any superfluities left?) Our conveniencies to our neighbour’s -necessities, our necessities to his extremities. - -27. This is pure and genuine morality. This do and thou shalt live. _As -many as walk by this rule, peace be to them and mercy_: for they are -_the Israel of God_. But then be it observed, none can walk by this -rule, (nor ever did from the beginning of the world) none can love his -neighbour as himself, unless he first love God. And none can love God, -unless he believe in Christ, unless he have redemption thro’ his blood, -and the Spirit of God bearing witness with his spirit, that he is a -child of God. Faith therefore is still the root of all, of present as -well as future salvation. Still we must say to every sinner, Believe in -the Lord Jesus Christ, and thou shalt be saved. Thou shalt be saved now, -thou mayst be saved for ever; saved on earth, that thou mayst be saved -in heaven. Believe in him and thy faith will work by love. Thou wilt -love the Lord thy God, because he hath loved thee: thou wilt love thy -neighbour as thyself. And then it will be thy glory and joy, to exert -and increase this love, not barely by abstaining from what is contrary -thereto, from every unkind thought, word and action, but by shewing all -that kindness to every man, which thou wouldst he should shew unto thee. - - - THE END OF THE SECOND VOLUME. - - - - - Footnotes. - - - 1 ‒ Preached at St. Mary’s, Oxford, before the University, on - January 1, 1733. - - 2 ‒ N. B. The following part of this paragraph is now added to - the sermon formerly preached. - - 3 ‒ Gal. iii. 26. - - 4 ‒ John i. 12, 13. - - 5 ‒ 1 John v. 1. - - 6 ‒ Rom. i. 6, &c. - - 7 ‒ 1 John iii. 1, &c. - - 8 ‒ Ver. 9. - - 9 ‒ Ver. 7. - - 10 ‒ Ver. 18. - - 11 ‒ Rom. v. 1. - - 12 ‒ John xiv. 27. - - 13 ‒ Ch. xvi. 33. - - 14 ‒ 1 Pet. i. 3. - - 15 ‒ Rom. viii. 16, 17. - - 16 ‒ John xvi. 22. - - 17 ‒ Rom. v. 11. - - 18 ‒ 1 Pet. i. 5, &c. - - 19 ‒ Rev. xxi. 3, 4. - - 20 ‒ Rom. v. 5. - - 21 ‒ Gal. iv. 8. - - 22 ‒ 1 John v. 15. - - 23 ‒ Psal. lxiii. 5. - - 24 ‒ 1 John v. 1. - - 25 ‒ Cant. ii. 16. - - 26 ‒ Psal. xlv. 2. - - 27 ‒ 1 John iii. 16. - - 28 ‒ Ver. 14. - - 29 ‒ Ch. iv. 13. - - 30 ‒ 1 John iv. 7. - - 31 ‒ 1 John v. 3. - - 32 ‒ 1 John iii. 15. - - 33 ‒ Matt. v. 28. - - 34 ‒ James iv. 4. - - 35 ‒ Psal. xxiii. 1, &c. - - 36 ‒ Psal. xviii. 1. - - 37 ‒ Psal. xxxiv. 1. - - 38 ‒ Psal. cxviii. 28. - - 39 ‒ Acts iv. 36, 37. - - 40 ‒ Ch. xi. 29. - - 41 ‒ Ch. xiii. 1, 2, 4. - - 42 ‒ Ch. xv. 35, 38, 39. - - 43 ‒ Acts xi. 28. - - 44 ‒ Gal. ii. 11, &c. - - 45 ‒ 2 Sam. xi. 2. - - 46 ‒ James i. 14. - - 47 ‒ Matt. iv. 23. - - 48 ‒ Ver. 12. - - 49 ‒ Ver. 25. - - 50 ‒ Matt. v. 1, &c. - - 51 ‒ Deut. xviii. 19. - - 52 ‒ Acts iii. 23. - - 53 ‒ Rom. i. 18, &c. - - 54 ‒ Rom. viii. 35, 38, 39. - - 55 ‒ John xvi. 19‒22. - - 56 ‒ Exod. xxxii. 31, 32. - - 57 ‒ Rom. ix. 3. - - 58 ‒ Acts xv. 39. - - 59 ‒ Ver. 27. - - 60 ‒ Ver. 28. - - 61 ‒ Ver. 33. - - 62 ‒ Ver. 34. - - 63 ‒ Ver. 35. - - 64 ‒ Ver. 36. - - 65 ‒ Ver. 37. - - 66 ‒ Matt. xxvi. 63. 64. - - 67 ‒ Heb. vi. 17. - - 68 ‒ Rom. i. 9. - - 69 ‒ 2 Cor. i. 23. - - 70 ‒ Phil. i. 8. - - 71 ‒ Heb. vi. 16. - - 72 ‒ Gal. iv. 29. - - 73 ‒ 1 John iii. 13. - - 74 ‒ John xv. 18, &c. - - 75 ‒ Luke xii. 51. - - 76 ‒ Ver. 38, &c. - - 77 ‒ Ver. 43, &c. - - 78 ‒ Luke xvii. 3. - - 79 ‒ Matt. xviii. 21. - - 80 ‒ Ver. 47. - - 81 ‒ Ver. 48. - - 82 ‒ Ibid. - - 83 ‒ 1 Cor. v. 9. - - 84 ‒ Ver. 11. - - 85 ‒ 2 Thess. iii. 15. - - 86 ‒ John xv. 2, 5, 6. - - 87 ‒ Heb. vi. 4, &c. - - 88 ‒ 1 Cor. 14. 1. - - 89 ‒ 1 Cor. 12. 31. - - 90 ‒ Acts xv. 6. - - 91 ‒ Acts xv. 10. - - 92 ‒ Ver. 24. - - 93 ‒ Acts xxiii. 6. - - 94 ‒ Chap. xxvi. 5. - - 95 ‒ Acts xxiv. 16. - - 96 ‒ Chap. xxiii. 1. - - 97 ‒ Luke xi. 2. - - 98 ‒ Chap. i. 12, 13. - - 99 ‒ 1 Kings xviii. 28. - - 100 ‒ Daniel iv. 5, &c. - - 101 ‒ Lev. xxiii. 26, &c. - - 102 ‒ Zech. viii. 19. - - 103 ‒ 2 Chron. xx. 1, 3. - - 104 ‒ Jer. xxxvi. 9. - - 105 ‒ 1 Sam. xxviii. 15, 20. - - 106 ‒ Acts xxvii. 33. - - 107 ‒ 2 Sam. i. 12. - - 108 ‒ Judg. xx. 26, &c. - - 109 ‒ 1 Sam. vii. 6, &c. - - 110 ‒ Ezra viii. 21. - - 111 ‒ Nehem. i. 4, 11. - - 112 ‒ Matt. xvii. 19, &c. - - 113 ‒ Joel ii. 12, &c. - - 114 ‒ Acts x. 4, &c. - - 115 ‒ Isaiah lviii. 6, &c. - - 116 ‒ Seneca. - - - - - Transcriber’s Notes. - - - The following corrections have been made in the text: - - Page TOC: - ‒ ‘XVIII’ replaced with ‘XVII’ and omitted Sermon XVIII added - (SERMON XVII.) - - Page 10: - Sentence starting: He is neither discouraged by.... - ‒ ‘dispise’ replaced with ‘despise’ - (_despise the riches of his goodness_) - - Page 22: - Sentence starting: To them gave he power.... - ‒ ‘ἐουσίαν·’ replaced with ‘ἐξουσίαν·’ - (ἐξουσίαν· right or privilege, it might rather be translated) - - Page 25: - Sentence starting: Especially when the comment.... - ‒ ‘μεθοδείμ’ replaced with ‘μεθοδεία’ - (μεθοδεία πλάνης) - - Page 28: - Sentence starting: Ἐλπίδα ζῶσαν, A _lively_ or _living_ hope,... - ‒ ‘brethern’ replaced with ‘brethren’ - (truly say to his brethren) - - Page 33: - Sentence starting: The necessary fruit of this.... - ‒ ‘presecuting’ replaced with ‘persecuting’ - (_despitefully using and persecuting us_:) - - Page 35: - Sentence starting: It is, so to _hope_ in God.... - ‒ ‘though’ replaced with ‘through’ - (through the Son of his love) - - Page 36: - Sentence starting: To your own heart.... - ‒ ‘me’ replaced with ‘be’ - (let the appeal be made) - - Page 92: - Sentence starting: holy Spirit. His evil works are now.... - ‒ ‘his’ replaced with ‘is’ - (more than he is able) - - Page 109: - Sentence starting: 6. ’Tis evident, this divine.... - ‒ ‘9’ replaced with ‘6’ - (6. ’Tis evident, this divine) - - Page 114: - Sentence starting: But there seems to be.... - ‒ ‘Revalation’ replaced with ‘Revelation’ - (20th chapter of the _Revelation_) - - Page 115: - Sentence starting: In like manner this hunger.... - ‒ ‘appetities’ replaced with ‘appetites’ - (of all our spiritual appetites) - - Page 136: - Sentence starting: Therefore _if thy right eye.... - ‒ ‘they’ replaced with ‘thy’ - (that one of thy members) - - Page 153: - Sentence starting: Then he sold them.... - ‒ ‘grevious’ replaced with ‘grievous’ - (heal the grievous backslidings) - - Page 159: - Sentence starting: 4. If you can do nothing more.... - ‒ ‘despightfully’ replaced with ‘despitefully’ - (that despitefully use you) - - Page 163: - Sentence starting: We may say of this.... - ‒ ‘αῆς δάξηε’ replaced with ‘τῆς δάξης’ - (ἀπαάγασμα τῆς δάξης αὐτοῦ·) - - Page 177: - Sentence starting: One might imagine,... - ‒ ‘were’ replaced with ‘where’ - (where both scripture and) - - Page 186: - Sentence starting: In the morning sow thy seed.... - ‒ ‘ix’ replaced with ‘xi’ - (Eccles. xi. 6.) - - Page 205: - Sentence starting: Neither were they _lawyers_.... - ‒ ‘rendred’ replaced with ‘rendered’ - (is so rendered in our) - - Page 228: - Sentence starting: So that the end of your praying.... - ‒ ‘dependance’ replaced with ‘dependence’ - (your continual dependence on him) - - Page 232: - Sentence starting: Whose eye pervades the whole.... - ‒ ‘αἰῶιος’ replaced with ‘αἰῶνος’ - (but ἀπ᾽ αἰῶνος· from all eternity) - - Page 235: - Sentence starting: For this also we pray.... - ‒ ‘kingdem’ replaced with ‘kingdom’ - (_Thy kingdom come_:) - - Page 257: - Sentence starting: He would be impatient.... - ‒ ‘he’ replaced with ‘be’ - (He would be impatient of any) - - Page 268: - Sentence starting: Can you be so hardy.... - ‒ ‘Jehoshaphet’ replaced with ‘Jehoshaphat’ - (of _Jehoshaphat_, _Ezra_) - - Page 300: - Sentence starting: I answer, if you threw.... - ‒ ‘then thay’ replaced with ‘than they’ - (better bestowed than they are now) - - Page 320: - Sentence starting: He well knows, that there.... - ‒ duplicated word removed ‘of’ - (the due performance of those) - Sentence starting: Yea, it is good and acceptable.... - ‒ ‘it’ replaced with ‘is’ - (it is good and acceptable) - - Page 351: - Sentence starting: Whatsoever is written.... - ‒ ‘Whatsosoever’ replaced with ‘Whatsoever’ - (Whatsoever is written in that law) - - - - - -End of the Project Gutenberg EBook of The Works of the Rev. John Wesley, -Vol. 2 (of 32), by John Wesley - -*** END OF THIS PROJECT GUTENBERG EBOOK WORKS OF REV. JOHN WESLEY, VOL 2 *** - -***** This file should be named 63452-0.txt or 63452-0.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/6/3/4/5/63452/ - -Produced by Richard Hulse and the Online Distributed -Proofreading Team at https://www.pgdp.net (This file was -produced from images generously made available by The -Internet Archive) - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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