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                                  THE
                                 WORKS
                                OF THE
                           Rev. JOHN WESLEY


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                                  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)