,,the ,,works ,,of ,,the ,rev4 ,,john ,,wesley ,transcriber's ,notes ,punctuation has been standardized4 ,the concluding ,table of ,contents1 has been moved to the front of the book to make it more useable4 ,the author has used an asterisk 7997 to indicate passages he considers most worthy of attention4 ,the text may show quotations within quotations1 all set off by double quote marks4 ,the inner quotations have been changed to single quote marks for improved readability4 ,characters in small caps have been replaced by all caps4 ,non-printable characteristics have been given the following ,italic text3 -- text ,this book was written in a period when many words had not become standardized in their spelling4 ,words may have multiple spelling variations or inconsistent hyphenation in the text4 ,these have been left unchanged unless indicated with a ,transcriber's ,note4 ,the symbol #8' indicates the description in parenthesis has been added to an illustration4 ,this may be needed if there is no caption or if the caption does not describe the image adequately4 ,footnotes are identified in the text with a number in brackets #b and have been accumulated in a single section at the end of the text4 ,transcriber's ,notes are used when making corrections to the text or to provide additional information for the modern reader4 ,these notes are identified in the text by a symbol1 and are accumulated in a single section at the end of the book4 ,,the ,,works ,,of ,,the ,rev4 ,,john ,,wesley1 ,m4,a4 ,late ,fellow of ,lincoln-,college1 ,,oxford4 ,,volume ,,ii4 ,,bristol3 ,printed by ,,william ,,pine1 in ,wine-,street ,,mdcclxxi4 ,,the ,,contents ,of the ,,second ,,volume4 ,,sermons on several ,occasions4 ,,sermon ,,xvii4 ,the ,circumcision of the ,heart4 ,rom4 ii4 #bi4 ,circumcision is that of the heart1 in the ,spirit and not in the letter4 ,,sermon ,,xviii4 ,the ,marks of the ,new ,birth4 ,john iii4 #h4 ,so is every one that is born of the ,spirit4 ,,sermon ,,xix4 ,the great ,privilege of those that are born of ,god4 #a ,john iii4 #i4 ,whosoever is born of ,god1 doth not commit sin4 ,,sermon ,,xx4 ,the ,lord our ,righteousness4 ,jer4 xxiii4 #f4 ,this is his name whereby he shall be called1 ,,the ,,lord ,,our ,,righteousness4 ,,sermon ,,xxi4 ,upon our ,lord's ,sermon on the ,mount4 ,,discourse ,i4 ,matt4 v4 #ad4 ,,sermon ,,xxii4 ,upon our ,lord's ,sermon on the ,mount4 ,,discourse ,,ii4 ,matt4 v4 #eg4 ,,sermon ,,xxiii4 ,upon our ,lord's ,sermon on the ,mount4 ,,discourse ,,iii4 ,matt4 v4 #hab4 ,,sermon ,,xxiv4 ,upon our ,lord's ,sermon on the ,mount4 ,,discourse ,,iv4 ,matt4 v4 #acaf4 ,,sermon ,,xxv4 ,upon our ,lord's ,sermon on the ,mount4 ,,discourse ,v4 ,matt4 v4 #agbj4 ,,sermon ,,xxvi4 ,upon our ,lord's ,sermon on the ,mount4 ,,discourse ,,vi4 ,matt4 vi4 #aae4 ,,sermon ,,xxvii4 ,upon our ,lord's ,sermon on the ,mount4 ,,discourse ,,vii4 ,matt4 vi4 #afah4 ,,sermon ,,xxviii4 ,upon our ,lord's ,sermon on the ,mount4 ,,discourse ,,viii4 ,matt4 vi4 #aibc4 ,,sermon ,,xxix4 ,upon our ,lord's ,sermon on the ,mount4 ,,discourse ,,ix4 ,matt4 vi4 #bdcd4 ,,sermon ,,xxx4 ,upon our ,lord's ,sermon on the ,mount4 ,,discourse ,x4 ,matt4 vii4 #aab4 ,illustration3 7 decoration7 ,,sermon ,,xvii4#a ,,the ,,circumcision ,,of ,,the ,,heart4 ,,rom4 ii4 #bi4 ,circumcision is that of the heart1 in the spirit and not in the letter4 #a4 ',,tis the melancholly remark of an excellent man1 that 8,he who now preaches the most essential duties of ,christianity1 runs the hazard of being esteemed by a great part of his hearers1 a setter forth of new doctrines40 ,most men have so lived away the substance of that religion1 the profession whereof they still retain1 that no sooner are any of those truths proposed1 which difference the ,spirit of ,christ from the ,spirit of the world1 than they cry out1 ,thou bringest strange things to our ears2 we would know what these things mean4,though he is only preaching to them ,jesus and the resurrection1 with the necessary consequence of it4 ,if ,christ be risen1 ye ought then to die unto the world1 and to live wholly unto ,god4 #b4 ,a hard saying this to the natural man1 who is alive unto the world1 and dead unto ,god1 and one that he will not readily be persuaded1 to receive as the truth of ,god1 unless it be so qualified in the interpretation1 as to have neither use nor significancy left4 ,he receiveth not the words of the ,spirit of ,god1 taken in their plain and obvious meaning4 ,they are foolishness unto him3 neither indeed can he know them1 because they are spiritually discerned3 ,they are perceivable only by that spiritual sense1 which in him was never yet awakened2 for want of which he must reject as idle fancies of men1 what are both the wisdom and the power of ,god4 #c4 ,that circumcision is that of the heart1 in the spirit and not in the letter2 that the distinguishing mark of a true follower of ,christ1 of one who is in a state of acceptance with ,god1 is not either outward circumcision or baptism1 or any other outward form1 but a right state of soul1 a mind and spirit renewed after the image of him that created it1 is one of those important truths1 that can only be spiritually discerned4 ,and this the apostle himself intimates in the next words1 whose praise is not of men1 but of ,god4 ,as if he had said1 8,expect not1 whoever thou art1 who thus followest thy great ,master1 that the world1 the men who follow him not1 will say1 well done1 good and faithful servant6 ,know that the circumcision of the heart1 the seal of thy calling1 is foolishness with the world4 ,be content to wait for thy applause1 'till the day of thy ,lord's appearing4 ,in that day shalt thou have praise of ,god1 in the great assembly of men and angels40 ,i design1 first1 particularly to enquire1 wherein this circumcision of heart consists3 ,and1 secondly to mention some reflections1 that naturally arise from such an enquiry4 ,i4 #a4 ,i am1 first1 to enquire1 wherein that circumcision of heart consists1 which will receive the praise of ,god4 ,in general we may observe1 it is that habitual disposition of soul1 which in the sacred writings is termed holiness1 and which directly implies1 the being cleansed from sin1 from all filthiness both of flesh and spirit1 and by consequence1 the being endued with those virtues1 which were also in ,christ ,jesus1 the being so renewed in the image of our mind1 as to be perfect1 as our ,father in heaven is perfect4 #b4 ,to be more particular1 ,circumcision of heart implies humility1 faith1 hope1 and charity4 ,humility1 a right judgment of ourselves1 cleanses our minds from those high conceits of our own perfections1 from that undue opinion of our own abilities and attainments1 which are the genuine fruit of a corrupted nature4 ,this entirely cuts off that vain thought1 ,i am rich and wise1 and have need of nothing2 and convinces1 us1 that we are by nature wretched1 and poor1 and miserable1 and blind1 and naked4 ,it convinces us1 that in our best estate1 we are of ourselves all sin and vanity2 that confusion1 and ignorance and error1 reign over our understanding2 that unreasonable1 earthly1 sensual1 devilish passions1 usurp authority over our will3 in a word1 that there is no whole part in our soul1 that all the foundations of our nature are out of course4 #c4 ,at the same time we are convinced1 that we are not sufficient of ourselves to help ourselves2 that without the ,spirit of ,god we can do nothing but add sin to sin3 that it is he alone who worketh in us by his almighty power1 either to will or do that which is good2 it being as impossible for us even to think a good thought1 without the supernatural assistance of his ,spirit1 as to create ourselves1 or to renew our whole souls in righteousness and true holiness4 #d4 ,a sure effect of our having formed this right judgment1 of the sinfulness and helplessness of our nature1 is a disregard of that honour which cometh of man1 which is usually paid to some supposed excellency in us4 ,he who knows himself1 neither desires nor values the applause which he knows he deserves not4 ,it is therefore a very small thing with him1 to be judged by man's judgment4 ,he has all reason to think1 by comparing what it has said either for or against him1 with what he feels in his own breast1 that the world1 as well as the ,god of this world1 was a liar from the beginning4 ,and even as to those who are not of the world1 though he would chuse1 if it were the will of ,god1 that they should account of him as of one desirous to be found a faithful steward of his ,lord's goods1 if haply this might be a means of enabling him to be of more use to his fellow-servants1 yet as this is the one end of his wishing for their approbation1 so he does not at all rest upon it4 ,for he is assured1 that whatever ,god wills1 he can never want instruments to perform2 since he is able1 even of these stones1 to raise up servants to do his pleasure4 #e4 ,this is that lowliness of mind1 which they have learned of ,christ1 who follow his example and tread in his steps4 ,and this knowledge of their disease1 whereby they are more and more cleansed from one part of it1 pride and vanity1 disposes them to embrace1 with a willing mind1 the second thing implied in circumcision of heart1 that faith which alone is able to make them whole1 which is the one medicine given under heaven to heal their sickness4 #f4 ,the best guide of the blind1 the surest light of them that are in darkness1 the most perfect instructor of the foolish1 is faith4 ,but it must be such a faith as is mighty through ,god1 to the pulling down of strong-holds1 to the overturning all the prejudices of corrupt reason1 all the false maxims revered among men2 all evil customs and habits2 all that wisdom of the world which is foolishness with ,god2 as casteth down imaginations 7reasonings7 and every high thing that exalteth itself against the knowledge of ,god1 and bringeth into captivity every thought to the obedience of ,christ4 #g4 ,all things are possible to him that thus believeth3 the eyes of his understanding being enlightened1 he sees what is his calling1 even to glorify ,god1 who hath bought him with so high a price1 in his body and in his spirit1 which now are ,god's by redemption1 as well as by creation4 ,he feels what is the exceeding greatness of his power1 who as he raised up ,christ from the dead1 so is able to quicken us1 dead in sin1 by his ,spirit which dwelleth in us4 ,this is the victory which overcometh the world1 even our faith3 that faith which is not only an unshaken assent to all that ,god hath revealed in scripture1 and in particular to those important truths1 ,jesus ,christ came into the world to save sinners2 he bare our sins in his own body on the tree2 he is the propitiation for our sins2 and not for ours only1 but also for the sins of the whole world3 #b;,but likewise the revelation of ,christ in our hearts2 a divine evidence or conviction of his love1 his free1 unmerited love to me a sinner1 a sure confidence in his pardoning mercy1 wrought in us by the ,holy ,ghost3 a confidence1 whereby every true believer is enabled to bear witness1 ,i know that my ,redeemer liveth2 that ,i have an ,advocate with the ,father2 that ,jesus ,christ the righteous is my ,lord1 and the propitiation for my sins4 ,i know he hath loved me1 and given himself for me4 ,he hath reconciled me1 even me to ,god2 and ,i have redemption through his blood even the forgiveness of sins4 #h4 ,such a faith as this1 cannot fail to shew evidently the power of him that inspires it1 by delivering his children from the yoke of sin1 and purging their consciences from dead works3 by strengthning them so1 that they are no longer constrained to obey sin in the desires thereof2 but instead of yielding their members unto it as instruments of unrighteousness1 they now yield themselves entirely unto ,god1 as those that are alive from the dead4 #i4 ,those who are thus by faith born of ,god1 have also strong consolation through hope4 ,this is the next thing which the circumcision of the heart implies2 even the testimony of their own spirit1 with the ,spirit which witnesses in their hearts1 that they are the children of ,god4 ,indeed it is the same ,spirit who works in them that clear and chearful confidence1 that their heart is upright toward ,god2 that good assurance1 that they now do1 through his grace1 the things which are acceptable in his sight2 that they are now in the path which leadeth to life1 and shall1 by the mercy of ,god endure therein to the end4 ,it is he who giveth them a lively expectation of receiving all good things at ,god's hand2 a joyous prospect of that crown of glory1 which is reserved in heaven for them4 ,by this anchor a ,christian is kept steady in the midst of the waves of this troublesome world1 and preserved from striking upon either of those fatal rocks1 presumption or despair4 ,he is neither discouraged by the misconceived severity of his ,lord1 nor does he despise the riches of his goodness4 ,he neither apprehends the difficulties of the race set before him to be greater than he has strength to conquer1 nor expects them to be so little as to yield him the conquest1 'till he has put forth all his strength4 ,the experience he already has in the ,christian warfare1 as it assures him1 his labour is not in vain1 if whatever his hand findeth to do1 he doth it with his might2 so it forbids his entertaining so vain a thought1 as that he can otherwise gain any advantage1 as that any virtue can be shewn1 any praise attained1 by faint hearts and feeble hands3 or indeed by any but those who pursue the same course with the great apostle of the ,gentiles1 ,i1 says he1 so run1 not as uncertainly1 so fight ,i1 not as one that beateth the air4 ,but ,i keep under my body1 and bring it into subjection2 lest by any means when ,i have preached to others1 ,i myself should be a cast-away4 #aj4 ,by the same discipline is every good soldier of ,christ1 to inure himself to endure hardship4 ,confirmed and strengthened by this1 he will be able not only to renounce the works of darkness1 but every appetite too and every affection1 which is not subject to the law of ,god4 ,for every one1 saith ,st4 ,john1 who hath this hope1 purifieth himself even as he is pure4 ,it is his daily care1 by the grace of ,god in ,christ1 and thro' the blood of the covenant1 to purge the inmost recesses of his soul1 from the lusts that before possest and defiled it2 from uncleanness1 and envy1 and malice1 and wrath1 from every passion and temper1 that is after the flesh1 that either springs from1 or cherishes1 his native corruption3 as well knowing1 that he whose very body is the temple of ,god1 ought to admit into it nothing common or unclean2 and that holiness becometh that house for ever1 where the ,spirit of holiness vouchsafes to dwell4 #aa4 ,yet lackest thou one thing1 whosoever thou art1 that to a deep humility1 and a stedfast faith1 hast joined a lively hope1 and thereby in a good measure cleansed thy heart from its inbred pollution4 ,if thou wilt be perfect1 add to all these charity2 add love1 and thou hast the circumcision of the heart4 ,love is the fulfilling of the law1 the end of the commandment4 ,very excellent things are spoken of love2 it is the essence1 the spirit1 the life of all virtue4 ,it is not only the first and great command1 but it is all the commandments in one4 ,whatsoever things are just1 whatsoever things are pure1 whatsoever things are amiable or honourable2 if there be any virtue1 if there be any praise1 they are all comprized in this one word1 love4 ,in this is perfection and glory and happiness3 the royal law of heaven and earth is this1 ,thou shalt love the ,lord thy ,god with all thy heart1 and with all thy soul1 and with all thy mind1 and with all thy strength4 #ab4 99,not that this forbids us to love any thing besides ,god3 ,it implies1 that we love our brother also4 ,nor yet does it forbid us 7as some have strangely imagined7 to take pleasure in any thing but ,god4 ,to suppose this1 is to suppose the ,fountain of holiness1 is directly the author of sin3 since he has inseparably annexed pleasure to the use of those creatures1 which are necessary to sustain the life he has given us4 ,this therefore can never be the meaning of his command4 ,what the real sense of it is1 both our blessed ,lord and his apostles tell us too frequently and too plainly to be misunderstood4 ,they all with one mouth bear witness1 that the true meaning of those several declarations1 ,the ,lord thy ,god is one ,lord4 ,thou shalt have no other ,gods but me2 ,thou shalt love the ,lord thy ,god with all thy strength2 thou shalt cleave unto him2 ,the desire of thy soul shall be to his name3 is no other than this4 ,the one perfect ,good shall be your one ultimate end4 ,one thing shall ye desire for its own sake1 the fruition of him that is all in all4 ,one happiness shall ye propose to your souls1 even an union with him that made them3 the having fellowship with the ,father and the ,son3 the being joined to the ,lord in one spirit4 ,one design ye are to pursue to the end of time1 the enjoyment of ,god in time and in eternity4 ,desire other things1 so far as they tend to this4 ,love the creatureas it leads to the ,creator4 ,but in every step you take1 be this the glorious point that terminates your view4 ,let every affection1 and thought1 and word1 and work1 be subordinate to this4 ,whatever ye desire or fear1 whatever ye seek or shun1 whatever ye think1 speak1 or do1 be it in order to your happiness in ,god1 the sole end as well as source of your being4 #ac4 99,have no end1 no ultimate end but ,god4 ,thus our ,lord1 ,one thing is needful4 ,and if thine eye be singly fixt on this one thing1 thy whole body shall be full of light4 ,thus ,st4 ,paul1 ,this one thing ,i do2 ,i press toward the mark1 for the prize of the high calling in ,christ ,jesus4 ,thus ,st4 ,james1 ,cleanse your hands1 ye sinners1 and purify your hearts1 ye double-minded4 ,thus ,st4 ,john1 ,love not the world1 neither the things that are in the world4 ,for all that is in the world1 the lust of the flesh1 the lust of the eye1 and the pride of life1 is not of the ,father1 but is of the world4 ,the seeking happiness in what gratifies either the desire of the flesh1 by agreeably striking upon the outward senses1 the desire of the eye1 of the imagination1 by its novelty1 greatness1 or beauty2 or the pride of life1 whether by pomp1 grandeur1 power1 or the usual consequence of them1 applause and admiration3 ,is not of the ,father1 cometh not from1 neither is approved by the ,father of spirits2 but of the world2 it is the distinguishing mark of those1 who will not have him to reign over them4 ,,ii4 #a4 ,thus have ,i particularly inquired1 what that circumcision of heart is1 which will obtain the praise of ,god4 ,i am1 in the second place1 to mention some reflections1 that naturally arise from such an inquiry1 as a plain rule whereby every man may judge of himself1 whether he be of the world or of ,god4 ,and1 first1 it is clear1 from what has been said1 that no man has a title to the praise of ,god1 unless his heart is circumcised by humility1 unless he is little1 and base1 and vile in his own eyes3 unless he is deeply convinced of that inbred 8corruption of his nature1 whereby he is very far gone from original righteousness10 being prone to all evil1 averse to all good1 corrupt and abominable2 having a carnal mind1 which is enmity against ,god1 and is not subject to the law of ,god2 nor indeed can be3 unless he continually feels in his inmost soul1 that without the ,spirit of ,god resting upon him1 he can neither think1 nor desire1 nor speak1 nor act1 any thing good or well-pleasing in his sight4 ,no man1 ,i say1 has a title to the praise of ,god1 till he feels his want of ,god3 nor indeed1 till he seeketh that honour1 which cometh of ,god only3 and neither desires nor pursues that which cometh of man1 unless so far only as it tends to this4 #b4 ,another truth which naturally follows from what has been said1 is1 that none shall obtain the honour that cometh of ,god1 unless his heart be circumcised by faith2 even a faith of the operation of ,god3 unless refusing to be any longer led by his senses1 appetites1 or passions1 or even by that blind leader of the blind1 so idolized by the world1 natural reason1 he lives and walks by faith1 directs every step1 as seeing him that is invisible1 looks not at the things that are seen1 which are temporal1 but at the things that are not seen1 which are eternal2 and governs all his desires1 designs and thoughts1 all his actions and conversations1 as one who is entered in within the veil1 where ,jesus sits at the right-hand of ,god4 #c4 99,it were to be wished1 that they were better acquainted with this faith1 who employ much of their time and pains1 in laying another foundation2 in grounding religion1 on 8the eternal fitness of things10 on 8the intrinsic excellence of virtue10 and the beauty of actions flowing from it3 on the reasons1 as they term them1 of good and evil1 and the relations of beings to each other4 ,either these accounts of the grounds of ,christian duty1 coincide with the scriptural1 or not4 ,if they do1 why are well-meaning men perplext1 and drawn from the weightier matters of the law1 by a cloud of terms1 whereby the easiest truths are explained into obscurity4 ,if they are not1 then it behoves them to consider1 who is the author of this new doctrine3 whether he is likely to be an angel from heaven1 who preacheth another gospel than that of ,christ ,jesus3 though1 if he were1 ,god1 not we1 hath pronounced his sentence1 ,let him be accursed4 #d4 ,our gospel1 as it knows no other foundation of good works than faith1 or of faith than ,christ1 so it clearly informs us1 we are not his disciples1 while we either deny him to be the author1 or his ,spirit to be the inspirer and perfecter both of our faith and works4 ,if any man have not the ,spirit of ,christ1 he is none of his4 ,he alone can quicken those who are dead unto ,god1 can breathe into them the breath of ,christian life1 and so prevent1 accompany1 and follow them with his grace1 as to bring their good desires to good effect4 ,and as many as are thus led1 by the ,spirit of ,god1 they are the sons of ,god4 ,this is ,god's short and plain account of true religion and virtue2 and other foundation can no man lay4 #e4 99,from what has been said we may1 thirdly1 learn1 ,that none is truly led by the ,spirit1 unless that ,spirit bear witness with his spirit1 that he is a child of ,god3 unless he sees the prize and the crown before him1 and rejoices in hope of the glory of ,god3 so greatly have they erred1 who have taught that in serving ,god1 we ought not to have a view to our own happiness4 ,nay1 but we are often and expresly taught of ,god1 to have respect unto the recompence of reward2 to balance the toil with the joy set before us1 these light afflictions with that exceeding weight of glory4 ,yea1 we are aliens to the covenant of promise1 we are without ,god in the world1 until ,god of his abundant mercy1 hath begotten us again1 unto a living hope1 of the inheritance incorruptible1 undefiled1 and that fadeth not away4 #f4 ,but if these things are so1 'tis high time for those persons to deal faithfully with their own souls1 who are so far from finding in themselves this joyful assurance1 that they fulfil the terms and shall obtain the promises of that covenant1 as to quarrel with the covenant itself1 and blaspheme the terms of it3 to complain1 8,they are too severe1 and that no man ever did1 or shall live up to them60 ,what is this1 but to reproach ,god1 as if he were an hard master1 requiring of his servants more than he enables them to perform2 as if he had mocked the helpless works of his hands1 by binding them to impossibilities2 by commanding them to overcome1 where neither their own strength1 nor his grace was sufficient for them8 #g4 99,these blasphemers might almost persuade those1 to imagine themselves guiltless1 who in the contrary extreme1 hope to fulfil the commands of ,god1 without taking any pains at all4 ,vain hope6 that a child of ,adam should ever expect1 to see the kingdom of ,christ and of ,god1 without striving1 without agonizing first1 to enter in at the strait gate6 ,that one who was conceived and born in sin1 and whose inward parts are very wickedness1 should once entertain a thought1 of being purified as his ,lord is pure1 unless he tread in his steps1 and take up his cross daily2 unless he cut off his right-hand1 and pluck out the right-eye and cast it from him2 that he should ever dream of shaking off his old opinions1 passions1 tempers1 of being sanctified throughout in spirit1 soul1 and body1 without a constant and continued course of general self-denial6 #h4 ,what less than this can we possibly infer from the above cited words of ,st4 ,paul8 ,who 8living in infirmities1 in reproaches1 in necessities1 in persecutions1 in distresses for ,christ's sake1 who being full of signs and wonders and mighty deeds1 who having been caught up into the third heaven20 yet reckoned 7as a late author strongly expresses it7 that all his virtues would be unsecure1 and even his salvation in danger1 without this constant self-denial4 ,so run ,i1 says he1 not as uncertainly1 so fight ,i1 not as one that beateth the air4 ,by which he plainly teaches us1 ,that he who does not thus run1 who does not thus deny himself daily1 does run uncertainly1 and fighteth to as little purpose as he that beateth the air4 #i4 ,to as little purpose does he talk of fighting the fight of faith1 as vainly hope to attain the crown of incorruption 7as we may1 lastly1 infer from the preceding observations7 whose heart is not circumcised by love4 ,love cutting off both the lust of the flesh1 the lust of the eye1 and the pride of life1 engaging the whole man1 body1 soul and spirit1 in the ardent pursuit of that one object1 is so essential to a child of ,god1 that 8without it1 whosoever liveth is counted dead before him40 ,though ,i speak with the tongue of men and angels1 and have not love1 ,i am as sounding brass1 or a tinkling cymbal4 ,though ,i have the gift of prophecy1 and understand all mysteries and all knowledge1 and though ,i have all faith so as to remove mountains1 and have not love1 ,i am nothing4 ,nay1 though ,i give all my goods to feed the poor1 and my body to be burned1 and have not love1 it profiteth me nothing4 #aj4 ,here then is the sum of the perfect law1 this is the true circumcision of the heart4 ,let the spirit return to ,god that gave it1 with the whole train of its affections4 ,unto the place from whence all the rivers came1 thither let them flow again4 ,other sacrifices from us he would not2 but the living sacrifice of the heart he hath chosen4 ,let it be continually offered up to ,god through ,christ1 in flames of holy love4 ,and let no creature be suffered to share with him3 for he is a jealous ,god4 ,his throne will he not divide with another3 he will reign without a rival4 ,be no design1 no desire admitted there1 but what has him for its ultimate object4 ,this is the way wherein those children of ,god once walked1 who being dead1 still speak to us1 8,desire not to live but to praise his name2 let all your thoughts1 words and works1 tend to his glory4 ,set your heart firm on him1 and on other things1 only as they are in and from him40 8,let your soul be filled with so entire a love of him1 that you may love nothing but for his sake40 8,have a pure intention of heart1 a stedfast regard to his glory in all your actions40 8,fix your eye upon the blessed hope of your calling1 and make all the things of the world minister unto it40 ,for then1 and not till then1 is that mind in us which was also in ,christ ,jesus1 when in every motion of our heart1 in every word of our tongue1 in every work of our hands1 we 8pursue nothing but in relation to him1 and in subordination to his pleasure30 when we too1 neither think1 nor speak1 nor act1 to fulfil our own will1 but the will of him that sent us3 when whether we eat or drink1 or whatever we do1 we do all to the glory of ,god4 ,,sermon ,,xviii4 ,,the ,,marks ,,of ,,the ,,new ,,birth4 ,,john iii4 #h4 ,so is every one that is born of the ,spirit4 #a4 ,,how is every one that is born of the ,spirit8 ,that is born again8 ,born of ,god8 ,what is meant by the being born again8 ,the being born of ,god8 ,or1 being born of the ,spirit8 ,what is implied in1 ,the being a son or a child of ,god8 ,or1 having the ,spirit of adoption8 ,that these privileges1 by the free mercy of ,god1 are ordinarily annexed to baptism1 7which is thence termed by our ,lord in the preceding verse1 the being born of water and of the ,spirit7 we know3 but we would know what these privileges are8 ,what is ,the ,new ,birth8 #b4 ,perhaps it is not needful to give a definition of this1 seeing the scripture gives none4 ,but as the question is of the deepest concern1 to every child of man1 7since except a man be born again1 born of the ,spirit1 he cannot see the kingdom of ,god7 ,i propose to lay down the marks of it in the plainest manner1 just as ,i find them laid down in scripture4 ,i4 #a4 ,the first of these 7and the foundation of all the rest7 is faith4 ,so ,st4 ,paul1 #c,ye are all the children of ,god by faith in ,christ ,jesus4 ,so ,st4 ,john1 #d,to them gave he power 7 right or privilege1 it might rather be translated7 to become the sons of ,god1 even to them that believe on his name3 which were born1 when they believed1 7not of blood1 nor of the will of the flesh1 not by natural generation1 nor of the will of man1 like those children adopted by men1 in whom no inward change is thereby wrought17 but of ,god4 ,and again in his general epistle #e,whosoever believeth that ,jesus is the ,christ1 is born of ,god4 #b4 ,but it is not a barely notional or speculative faith1 that is here spoken of by the apostles4 ,it is not a bare assent to this proposition1 8,jesus is the ,christ20 nor indeed to all the propositions contained in our creed1 or in the ,old and ,new ,testament4 ,it is not merely 8an assent1 to any1 or all these credible things1 as credible40 ,to say this1 were to say 7which who could hear87 that the devils were born of ,god4 ,for they have this faith4 ,they trembling believe1 both that ,jesus is the ,christ1 and that all scripture having been given by inspiration of ,god1 is true as ,god is true4 ,it is not only 8an assent to divine truth1 upon the testimony of ,god10 or 8upon the evidence of miracles40 ,for they also heard the words of his mouth1 and knew him to be a faithful and true witness4 ,they could not but receive the testimony he gave1 both of himself1 and of the ,father which sent him4 ,they saw likewise the mighty works which he did1 and thence believed that he came forth from ,god4 ,yet notwithstanding this faith1 they are still reserved in chains of darkness1 unto the judgment of the great day4 #c4 ,for all this is no more than a dead faith4 ,the true1 living1 ,christian faith1 which whosoever hath1 is born of ,god1 is not only an assent1 an act of the understanding1 but a disposition which ,god hath wrought in his heart2 8a sure trust and confidence in ,god1 that through the merits of ,christ1 his sins are forgiven1 and he reconciled to the favour of ,god40 ,this implies1 that a man first renounce himself2 that in order to be found in ,christ1 to be accepted through him1 he totally reject all confidence in the flesh2 that having nothing to pay1 having no trust in his own works or righteousness of any kind1 he come to ,god1 as a lost1 miserable1 self-destroyed1 self-condemned1 undone1 helpless sinner2 as one whose mouth is utterly stopped1 and who is altogether guilty before ,god4 ,such a sense of sin commonly called despair1 7by those who speak evil of the things they know not7 together with a full conviction1 such as no words can express1 that of ,christ only cometh our salvation1 and an earnest desire of that salvation1 must precede a living faith3 a trust in him1 who 8for us paid ransom by his death1 and fulfilled the law in his life40 ,this faith then1 whereby we are born of ,god1 is 8not only a belief of all the articles of our faith1 but also a true confidence of the mercy of ,god1 through our ,lord ,jesus ,christ40 #d4 ,an immediate and constant fruit of this faith1 whereby we are born of ,god1 a fruit which can in no wise be separated from it1 no not for an hour1 is power over sin3 power over outward sin1 of every kind2 over every evil word and work2 for wheresoever the blood of ,christ is thus applied1 it purgeth the conscience from dead works3 and over inward sin2 for it purifieth the heart from every unholy desire and temper4 ,this fruit of faith1 ,st4 ,paul has largely described1 in the sixth chapter of his epistle to the ,romans4 #f;,how shall we 7saith he7 who by faith are dead to sin1 live any longer therein8 ,our old man is crucified with ,christ1 that the body of sin might be destroyed1 that henceforth we should not serve sin4,likewise reckon ye yourselves to be dead unto sin1 but alive unto ,god1 through ,jesus ,christ our ,lord4,let not sin therefore reign1 even in your mortal body1 but yield yourselves unto ,god1 as those that are alive from the dead4 ,for sin shall not have dominion over you4,god be thanked1 that ye were the servants of sinbut being made freethe plain meaning is1 ,god be thanked1 that though ye were in time past the servants of sin1 yet now being free from sin1 ye are become the servants of righteousness4 #e4 ,the same invaluable privilege of the sons of ,god1 is as strongly asserted by ,st4 ,john2 particularly1 with regard to the former branch of it1 namely1 power over outward sin4 ,after he had been crying out1 as one astonished at the depth of the riches of the goodness of ,god1 #g;,behold what manner of love the ,father hath bestowed upon us1 that we should be called the sons of ,god6 ,beloved1 now are we the sons of ,god2 and it doth not yet appear what we shall be2 but we know1 that when he shall appear we shall be like him2 for we shall see him as he is3 he soon adds1 ,whosoever is born of ,god1 doth not commit sin1 for his seed remaineth in him1 and he cannot sin1 because he is born of ,god4 ,but some men will say1 8,true2 whosoever is born of ,god1 doth not commit sin habitually40 ,habitually6 ,whence is that8 ,i read it not4 ,it is not written in the book4 ,god plainly saith1 ,he doth not commit sin4 ,and thou addest1 habitually6 ,who art thou that mendest the oracles of ,god8 ,that addest to the words of this book8 ,beware ,i beseech thee1 lest ,god add to thee1 all the plagues that are written therein6 ,especially when the comment thou addest is such1 as quite swallows up the text3 so that by this 1 this artful method of deceiving1 the precious promise is utterly lost3 by this 1 this tricking and shuffling of men1 the word of ,god is made of none effect4 ,o beware thou that thus takest from the words of this book1 that taking away the whole meaning and spirit from them1 leavest only what may indeed be termed a dead letter1 lest ,god take away thy part out of the book of life6 #f4 ,suffer we the apostle to interpret his own words1 by the whole tenor of his discourse4 ,in the fifth verse of this chapter he had said1 ,ye know that he 7,christ7 was manifested1 to take away our sins2 and in him is no sin4 ,what is the inference he draws from this8 #h,whosoever abideth in him sinneth not3 whosoever sinneth hath not seen him1 neither known him4 ,to his inforcement of this important doctrine1 he promises an highly necessary caution3 #i,little children1 let no man deceive you1 7for many will endeavour so to do2 to persuade you that you may be unrighteous1 that you may commit sin1 and yet be children of ,god47 ,he that doth righteousness is righteous1 even as he is righteous4 ,he that committeth sin is of the devil2 for the devil sinneth from the beginning4 ,then follows1 ,whosoever is born of ,god1 doth not commit sin2 for his seed remaineth in him1 and he cannot sin1 because he is born of ,god4 ,in this1 adds the apostle1 the children of ,god are manifest1 and the children of the devil4 ,by this plain mark 7the committing or not committing sin7 are they distinguished from each other4 ,to the same effect are those words in his fifth chapter1 #aj,we know that whosoever is born of ,god1 sinneth not2 but he that is begotten of ,god keepeth himself1 and that wicked one toucheth him not4 #g4 ,another fruit of this living faith is peace4 ,for #aa;being justified by faith1 having all our sins blotted out1 we have peace with ,god1 through our ,lord ,jesus ,christ4 ,this indeed our ,lord himself1 the night before his death1 solemnly bequeathed to all his followers4 #ab,peace1 saith he1 ,i leave with you2 7you who believe in ,god1 and believe also in me7 my peace ,i give unto you4 ,not as the world giveth1 give ,i unto you4 ,let not your heart be troubled1 neither let it be afraid4 ,and again1 #ac,these things have ,i spoken unto you1 that in me ye might have peace4 ,this is that peace of ,god1 which passeth all understanding1 that serenity of soul1 which it hath not entered into the heart of a natural man to conceive1 and which it is not possible for even the spiritual man to utter4 ,and it is a peace which all the powers of earth and hell are unable to take from him4 ,waves and storms beat upon it1 but they shake it not2 for it is founded upon a rock4 ,it keepeth the hearts and minds of the children of ,god1 at all times and in all places4 ,whether they are in ease or in pain1 in sickness or health1 in abundance or want1 they are happy in ,god4 ,in every state they have learned to be content1 yea1 to give thanks unto ,god through ,christ ,jesus3 being well assured1 that 8,whatsoever is1 is best20 because it is his will1 concerning them4 ,so that in all the vicissitudes of life1 their heart standeth fast1 believing in the ,lord4 ,,ii4 #a4 ,a second scriptural mark of those who are born of ,god is hope4 ,thus ,st4 ,peter1 speaking to all the children of ,god1 who were then scattered abroad1 saith1 #ad;,blessed be the ,god and father of our ,lord ,jesus ,christ1 who according to his abundant mercy1 hath begotten us again unto a lively hope4 1 ,a lively or living hope1 saith the apostle3 because there is also a dead hope 7as well as a dead faith7 a hope which is not from ,god1 but from the enemy of ,god and man2 as evidently appears by its fruits2 for1 as it is the offspring of pride1 so it is the parent of every evil word and work1 whereas every man that hath in him this living hope1 is holy as he that calleth him is holy3 every man that can truly say to his brethren in ,christ1 ,beloved1 now are we the sons of ,god1 and we shall see him as he is1 purifieth himself1 even as he is pure4 #b4 ,this hope implies1 #a4 ,the testimony of our own spirit or conscience1 that we walk in simplicity and godly sincerity2 secondly1 the testimony of the ,spirit of ,god1 bearing witness with1 or to1 our spirit1 that we are the children of ,god1 and if children1 then heirs1 heirs of ,god and joint-heirs with ,christ4 #c4 ,let us well observe1 what is here taught us by ,god himself1 touching the glorious privilege of his children4 ,who is it1 that is here said to bear witness8 ,not our ,spirit only1 but another2 even the ,spirit of ,god3 he it is who beareth witness with our spirit4 ,what is it1 he beareth witness of8 ,that we are the children of ,god2 and if children1 then heirs2 heirs of ,god1 and joint-heirs with ,christ3if so be that we suffer with him 7if we deny ourselves1 if we take up our cross daily1 if we chearfully indure persecution or reproach for his sake7 that we may also be glorified together1 ,and in whom doth the ,spirit of ,god bear this witness8 ,in all who are the children of ,god4 ,by this very argument does the apostle prove in the preceding verses that they are so3 #ae;,as many1 saith he1 as are led by the ,spirit of ,god1 they are the sons of ,god4 ,for ye have not received the ,spirit of bondage again1 to fear2 but ye have received the ,spirit of adoption1 whereby we cry1 ,abba1 ,father6 ,it follows1 ,the ,spirit itself beareth witness with our spirit1 that we are the children of ,god4 #d4 ,the variation of the phrase in the #aeth verse1 is worthy our observation4 ,ye have received the ,spirit of adoption1 whereby we cry1 ,abba1 ,father6 ,ye1 as many as are the sons of ,god1 have in virtue of your sonship1 received that self-same ,spirit of adoption1 whereby we cry1 ,abba1 ,father4 ,we1 the apostles1 prophets1 teachers1 7for so the word may not improperly be understood7 we through whom you have believed1 the ministers of ,christ1 and stewards of the mysteries of ,god4 ,as we and you have one ,lord1 so we have one spirit3 as we have one faith1 so we have one hope also4 ,we and you are sealed with one ,spirit of promise1 the earnest of yours and of our inheritance3 the same ,spirit1 bearing witness with yours and with our spirit1 that we are the children of ,god4 #e4 ,and thus is the scripture fulfilled1 ,blessed are they that mourn1 for they shall be comforted4 ,for 'tis easy to believe1 that though sorrow may precede this witness of ,god's ,spirit with our spirit1 7indeed must1 in some degree1 while we groan under fear1 and a sense of the wrath of ,god abiding on us7 yet as soon as any man feeleth it in himself1 his sorrow is turned into joy4 ,whatsoever his pain may have been before1 yet as soon as that hour is come1 he remembereth the anguish no more1 for joy that he is born of ,god4 ,it may be1 many of you have now sorrow1 because you are aliens from the common-wealth of ,israel2 because you are conscious to yourselves that you have not this ,spirit1 that you are without hope and without ,god in the world4 ,but when the ,comforter is come1 #afthen your heart shall rejoice2 yea1 your joy shall be full1 and that joy no man taketh from you4 #ag,we joy in ,god1 will ye say1 through our ,lord ,jesus ,christ1 by whom we have now received the atonement3 by whom we have access into this grace1 this state of grace1 of favour1 of reconciliation with ,god1 wherein we stand1 and rejoice in hope of the glory of ,god4 ,ye1 saith ,st4 ,peter1 whom #ah;,god hath begotten again unto a lively hope1 are kept by the power of ,god unto salvationwherein ye greatly rejoice1 though now for a season1 if need be1 ye are in heaviness through manifold temptations3 that the trial of your faithmay be found unto praise1 and honour1 and glory1 at the appearing of ,jesus ,christ,in whom1 though now ye see him not1 ye rejoice with joy unspeakable and full of glory4 ,unspeakable indeed6 ,it is not for the tongue of man to describe this joy in the ,holy ,ghost4 ,it is hidden manna1 which no man knoweth1 save he that receiveth it4 ,but this we know1 it not only remains1 but overflows in the depth of affliction4 ,are the consolations of ,god small with his children1 when all earthly comforts fail8 ,not so4 ,but when sufferings most abound1 the consolations of his ,spirit do much more abound3 insomuch that the sons of ,god laugh at destruction when it cometh2 at want1 pain1 hell1 and the grave2 as knowing him who hath the keys of death and hell1 and will shortly cast them into the bottomless pit3 ,as hearing even now the great voice out of heaven1 saying1 #ai;,behold the tabernacle of ,god is with men1 and he will dwell with them1 and they shall be his people1 and ,god himself shall be with them1 and be their ,god4 ,and ,god shall wipe away all tears from their eyes1 and there shall be no more death1 neither sorrow1 nor crying3 neither shall there be any more pain2 for the former things are past away4 ,,iii4 #a4 ,a third scriptural mark of those who are born of ,god1 and the greatest of all1 is love3 even #bjthe love of ,god shed abroad in their hearts1 by the ,holy ,ghost which is given unto them4 #ba;,because they are sons1 ,god hath sent forth the ,spirit of his ,son into their hearts1 crying ,abba1 ,father6 by this ,spirit1 continually looking up to ,god1 as their reconciled and loving ,father1 they cry to him for their daily bread1 for all things needful whether for their souls or bodies4 ,they continually pour out their hearts before him1 knowing #bbthey have the petitions which they ask of him4 ,their delight is in him4 ,he is the joy of their heart2 their shield1 and their exceeding great reward4 ,the desire of their soul is toward ,him3 it is their meat and drink to do his will3 ,and they are #bcsatisfied as with marrow and fatness1 while their mouth praiseth him with joyful lips4 #b4 ,and1 in this sense also1 #bd;every one who loveth him that begat1 loveth him that is begotten of him4 ,his spirit rejoiceth in ,god his ,saviour4 ,he loveth the ,lord ,jesus ,christ in sincerity3 he is so joined unto the ,lord1 as to be one spirit4 ,his soul hangeth upon him1 and chuseth him as altogether lovely1 the chiefest among ten thousand4 ,he knoweth1 he feeleth what that means1 #be,my beloved is mine1 and ,i am his1 #bf,thou art fairer than the children of men2 full of grace are thy lips1 because ,god hath anointed thee for ever6 #c4 ,the necessary fruit of this love of ,god1 is the love of our neighbour1 of every soul which ,god hath made2 not excepting our enemies1 not excepting those who are now despitefully using and persecuting us3 a love1 whereby we love every man as ourselves1 as we love our own souls4 ,nay1 our ,lord has expressed it still more strongly1 teaching us to love one another even as he hath loved us4 ,accordingly the commandment written in the hearts of all those that love ,god1 is no other than this1 ,as ,i have loved you1 so love ye one another4 ,now #bg;herein perceive we the love of ,god1 in that he laid down his life for us4 ,we ought then1 as the apostle justly infers1 to lay down our lives for our brethren4 ,if we feel ourselves ready to do this1 then do we truly love our neighbour4 ,then #bhwe know that we have passed from death unto life1 because we thus love our brethren4 #bi;,hereby know we that we are born of ,god1 that we dwell in him1 and he in us1 because he hath given us of his loving ,spirit4 ,for #cjlove is of ,god1 and every one that thus loveth1 is born of ,god and knoweth ,god4 #e4 ,but some may possibly ask1 ,does not the apostle say1 #ca,this is the love of ,god1 that we keep his commandments8 ,yea2 and this is the love of our neighbour also1 in the same sense as it is the love of ,god4 ,but what would you infer from hence8 ,that the keeping the outward commandments is all that is implied in loving ,god with all your heart1 with all your mind1 and soul1 and strength1 and in loving your neighbour as yourself8 ,that the love of ,god is not an affection of the soul1 but merely an outward service8 ,and that the love of our neighbour is not a disposition of heart1 but barely a course of outward works6 ,to mention so wild an interpretation of the apostle's words1 is sufficiently to confute it4 ,the plain indisputable meaning of that text is1 ,this is the sign or proof of the love of ,god1 of our keeping the first and great commandment1 to keep all the rest of his commandments4 ,for true love1 if it be once shed abroad in our heart1 will constrain us so to do3 since whosoever loves ,god with all his heart1 cannot but serve him with all his strength4 #e4 ,a second fruit then of the love of ,god1 7so far as it can be distinguished from it7 is universal obedience to him we love1 and conformity to his will3 obedience to all the commands of ,god1 internal and external3 obedience of the heart and of the life1 in every temper1 and in all manner of conversation4 ,and one of the tempers most obviously implied herein is1 the being zealous of good works2 the hungring and thirsting to do good1 in every possible kind1 unto all men2 the rejoicing to spend and be spent for them1 for every child of man1 not looking for any recompence in this world1 but only in the resurrection of the just4 ,,iv4 #a4 ,thus have ,i plainly laid down those marks of the new-birth1 which ,i find laid down in scripture4 ,thus doth ,god himself answer that weighty question1 ,what it is to be born of ,god8 ,such1 if the appeal be made to the oracles of ,god1 is every one that is born of the ,spirit4 ,this it is1 in the judgment of the ,spirit of ,god1 to be a son or a child of ,god4 ,it is1 so to believe in ,god thro' ,christ1 as not to commit sin1 and to enjoy at all times and in all places1 that peace of ,god which passeth all understanding4 ,it is1 so to hope in ,god through the ,son of his love1 as to have not only the testimony of a good conscience1 but also the ,spirit of ,god bearing witness with your spirits1 that ye are the children of ,god2 whence cannot but spring1 the rejoicing in him through whom ye have received the atonement4 ,it is so to love ,god1 who hath thus loved you1 as you never did love any creature3 so that ye are constrained to love all men as yourselves2 with a love not only ever burning in your hearts1 but flaming out in all your actions and conversations1 and making your whole life one labour of love1 one continued obedience to those commands1 ,be ye merciful1 as ,god is merciful2 ,be ye holy1 as ,i the ,lord am holy2 ,be ye perfect1 as your ,father which is in heaven is perfect4 #b4 ,who then are ye that are thus born of ,god8 ,ye know the things which are given to you of ,god4 ,ye well know1 that ye are the children of ,god1 and can assure your hearts before him4 ,and every one of you who has observed these words1 cannot but feel and know of a truth1 whether at this hour1 7answer to ,god and not to man67 you are thus a child of ,god or no8 ,the question is not1 what you was made in baptism3 7do not evade37 but1 what you are now8 ,is the ,spirit of adoption now in your heart8 ,to your own heart let the appeal be made4 ,i ask not1 whether you was born of water and of the ,spirit4 99,but are you now the temple of the ,holy ,ghost which dwelleth in you8 ,i allow you was circumcised with the circumcision of ,christ1 7as ,st4 ,paul emphatically terms baptism7 but does the ,spirit of ,christ and of glory now rest upon you8 ,else your circumcision is become uncircumcision4 #c4 ,say not then in your heart1 ,i was once baptized1 therefore ,i am now a child of ,god8 ,alas1 that consequence will by no means hold4 ,how many are the baptized gluttons and drunkards1 the baptized liars and common swearers1 the baptized railers and evil-speakers1 the baptized whoremongers1 thieves1 extortioners8 ,what think you8 ,are these now the children of ,god8 ,verily ,i say unto you1 whosoever you are1 unto whom any one of the preceding characters belong1 ye are of your father the devil1 and the works of your father ye do4 ,unto you ,i call in the name of him whom you crucify afresh1 and in his words to your circumcised predecessors1 ,ye serpents1 ye generation of vipers1 how can ye escape the damnation of hell8 #d4 ,how indeed1 except ye be born again6 ,for ye are now dead in trespasses and sins4 ,to say then1 that ye cannot be born again1 that there is no new-birth but in baptism1 is to seal you all under damnation1 to consign you to hell1 without help1 without hope4 ,and perhaps some may think this just and right4 ,in their zeal for the ,lord of ,hosts1 they may say1 8,yea1 cut off the sinners1 the ,amalekites6 ,let these ,gibeonites be utterly destroyed6 ,they deserve no less40,no2 nor ,i3 nor you4,mine and your desert1 as well as theirs1 is hell4 ,and it is mere mercy1 free undeserved mercy1 that we are not now in unquenchable fire4 ,you will say1 8,but we are washed1 we were born again of water and of the ,spirit40 ,so were they4 ,this therefore hinders not at all1 but that ye may now be even as they4 ,know ye not1 that what is highly esteemed of men is an abomination in the sight of ,god8 ,come forth1 ye 8saints of the world10 ye that are honoured of men1 and see who will cast the first stone at them1 at these wretches1 not fit to live upon the earth1 these common harlots1 adulterers1 murderers4 ,only learn ye first what that meaneth1 #cb;,he that hateth his brother is a murderer4#cc;,he that looketh on a woman to lust after her1 hath committed adultery with her already in his heart4#cd,ye adulterers and adulteresses1 know ye not1 that the friendship of the world1 is enmity with ,god8 #e4 ,verily1 verily1 ,i say unto you1 ye also must be born again4 ,except ye also be born again1 ye cannot see the kingdom of ,god4 ,lean no more on the staff of that broken reed1 that ye were born again in baptism4 ,who denies that ye were then made 8children of ,god1 and heirs of the kingdom of heaven80 ,but notwithstanding this1 ye are now children of the devil4 ,therefore ye must be born again4 ,and let not ,satan put it into your heart1 to cavil at a word1 when the thing is clear4 ,ye have heard1 what are the marks of the children of ,god3 all ye who have them not on your souls1 baptized or unbaptized1 must needs receive them1 or without doubt ye will perish everlastingly4 ,and if ye have been baptized1 your only hope is this1 that those who were made the children of ,god by baptism1 but are now the children of the devil1 may yet again receive power1 to become the sons of ,god3 that they may receive again what they have lost1 even the ,spirit of adoption1 crying in their hearts1 ,abba1 ,father6 #f4 ,amen1 ,lord ,jesus6 ,may every one who prepareth his heart yet again to seek thy face1 receive again that ,spirit of adoption1 and cry out1 ,abba1 ,father6 ,let him now again have power1 so to believe in thy name1 as to become a child of ,god2 as to know and feel he hath redemption in thy blood even the forgiveness of sins1 and that he cannot commit sin1 because he is born of ,god4 ,let him be now begotten again unto a living hope1 so as to purify himself1 as thou art pure6 ,and because he is a son1 let the ,spirit of love and of glory rest upon him1 cleansing him from all filthiness of flesh and spirit1 and teaching him to perfect holiness in the fear of ,god6 ,,sermon ,,xix4 ,,the ,,great ,,privilege ,,of ,,those ,,that ,,are ,,born ,,of ,,god4 #a ,,john iii4 #i4 ,whosoever is born of ,god1 doth not commit sin4 #a4 ,,it has been frequently supposed1 that the being born of ,god was all one with the being justified2 that the new birth and justification were only different expressions1 denoting the same thing3 it being certain on the one hand1 that whoever is justified1 is also born of ,god2 and on the other1 that whoever is born of ,god1 is also justified3 yea1 that both these gifts of ,god are given to every believer in one and the same moment4 ,in one point of time his sins are blotted out1 and he is born again of ,god4 #b4 ,but though it be allowed1 that justification and the new birth are in point of time inseparable from each other1 yet are they easily distinguished1 as being not the same1 but things of a widely different nature4 ,justification implies only a relative1 the new birth a real change4 ,god in justifying us1 does something for us3 in begetting us again1 he does the work in us4 ,the former changes our outward relation to ,god1 so that of enemies we become children4 ,by the latter1 our inmost souls are changed1 so that of sinners we become saints4 ,the one restores us to the favour1 the other to the image of ,god4 ,the one is1 the taking away the guilt1 the other1 the taking away the power of sin4 ,so that although they are joined together in point of time1 yet are they of wholly distinct natures4 #c4 ,the not discerning this1 the not observing the wide difference there is1 between being justified and being born again1 has occasioned exceeding great confusion of thought1 in many who have treated on this subject3 particularly when they have attempted to explain this great privilege of the children of ,god2 to shew how whosoever is born of ,god1 doth not commit sin4 #d4 ,in order to apprehend this clearly1 it may be necessary1 first1 to consider what is the proper meaning of that expression1 ,whosoever is born of ,god2 and1 secondly1 to enquire1 in what sense he doth not commit sin4 ,i4 #a4 ,first1 we are to consider1 what is the proper meaning of that expression1 ,whosoever is born of ,god4 ,and in general1 from all the passages of holy writ1 wherein this expression the being born of ,god1 occurs1 we may learn that it implies not barely the being baptized1 or any outward change whatever2 but a vast inward change1 a change wrought in the soul1 by the operation of the ,holy ,ghost3 a change in the whole manner of our existence2 for from the moment we are born of ,god1 we live in quite another manner than we did before2 we are1 as it were1 in another world4 #b4 ,the ground and reason of the expression1 is easy to be understood4 ,when we undergo this great change1 we may with much propriety be said to be born again1 because there is so near a resemblance between the circumstances of the natural and of the spiritual birth3 so that to consider the circumstances of the natural birth1 is the most easy way to understand the spiritual4 #c4 ,the child which is not yet born1 subsists indeed by the air1 as does every thing which has life2 but feels it not1 nor any thing else1 unless in a very dull and imperfect manner4 ,it hears little1 if at all1 the organs of hearing being as yet closed up4 ,it sees nothing1 having its eyes fast shut1 and being surrounded with utter darkness4 ,there are1 it may be1 some faint beginnings of life1 when the time of its birth draws nigh2 and some motion consequent thereon1 whereby it is distinguished from a mere mass of matter4 ,but it has no senses2 all these avenues of the soul are hitherto quite shut up4 ,of consequence1 it has scarce any intercourse with this visible world2 nor any knowledge1 conception or idea1 of the things that occur therein4 #d4 ,the reason why he that is not yet born1 is wholly a stranger to the visible world1 is1 not because it is afar off4 ,it is very nigh4 ,it surrounds him on every side4 ,but partly1 because he has not those senses1 they are not yet opened in his soul1 whereby alone it is possible to hold commerce with the material world2 and partly because so thick a veil is cast between1 through which he can discern nothing4 #e4 ,but no sooner is the child born into the world1 than he exists in a quite different manner4 ,he now feels the air with which he is surrounded1 and which pours into him from every side1 as fast as he alternately breathes it back1 to sustain the flame of life4 ,and hence springs a continual increase of strength1 of motion and of sensation3 all the bodily senses being now awakened1 and furnished with their proper objects4 99,his eyes are now opened to perceive the light1 which silently flowing in upon them1 discovers not only itself1 but an infinite variety of things1 with which before he was wholly unacquainted4 ,his ears are unclosed1 and sounds rush in1 with endless diversity4 ,every sense is employed upon such objects as are peculiarly suitable to it4 ,and by these inlets1 the soul having an open intercourse with the visible world1 acquires more and more knowledge of sensible things1 of all the things which are under the sun4 #f4 99,so it is with him that is born of ,god4 ,before that great change is wrought1 although he subsists by him1 in whom all that have life live and move and have their being1 yet he is not sensible of ,god2 he does not feel1 he has no inward consciousness of his presence4 ,he does not perceive that divine breath of life1 without which he cannot subsist a moment4 ,nor is he sensible of any of the things of ,god4 ,they make no impression upon his soul4 ,god is continually calling to him from on high1 but he heareth not2 his ears are shut2 so that the voice of the charmer is lost to him1 charm he never so wisely4 ,he seeth not the things of the ,spirit of ,god1 the eyes of his understanding being closed1 and utter darkness covering his whole soul1 surrounding him on every side4 ,it is true1 he may have some faint dawnings of life1 some small beginnings of spiritual motion2 but as yet he has no spiritual senses1 capable of discerning spiritual objects4 ,consequently he discerneth not the things of the ,spirit of ,god4 ,he cannot know them2 because they are spiritually discerned4 #g4 99,hence he has scarce any knowledge of the invisible world1 as he has scarce any intercourse with it4 ,not that it is afar off4 ,no3 he is in the midst of it3 it incompasses him round about4 ,the other world1 as we usually term it1 is not far from every one of us4 ,it is above1 and beneath1 and on every side4 ,only the natural man discerneth it not2 partly1 because he has no spiritual senses1 whereby alone we can discern the things of ,god2 partly1 because so thick a veil is interposed1 as he knows not how to penetrate4 #h4 99,but when he is born of ,god1 born of the ,spirit1 how is the manner of his existence changed8 ,his whole soul is now sensible of ,god1 and he can say by sure experience1 ,thou art about my bed1 and about my path2 ,i feel thee in all my ways4 ,thou besettest me behind and before1 and layest thy hand upon me4 ,the ,spirit or breath of ,god is immediately inspired1 breathed into the new-born soul4 ,and the same breath1 which comes from1 returns to ,god3 as it is continually received by faith1 so it is continually rendered back by love1 by prayer1 and praise1 and thanksgiving3 love and praise and prayer being the breath of every soul which is truly born of ,god4 ,and by this new kind of spiritual respiration1 spiritual life is not only sustained1 but increased day by day2 together with spiritual strength and motion and sensation4 ,all the senses of the soul being now awake1 and capable of discerning spiritual good and evil4 #i4 99,the eyes of his understanding are now open1 and he seeth him that is invisible4 ,he sees what is the exceeding greatness of his power1 and of his love toward them that believe4 ,he sees that ,god is merciful to him a sinner2 that he is reconciled through the ,son of his love4 ,he clearly perceives both the pardoning love of ,god1 and all his exceeding great and precious promises4 ,god who commanded the light to shine out of darkness1 hath shined1 and doth shine1 in his heart1 to enlighten him with the knowledge of the glory of ,god1 in the face of ,jesus ,christ4 ,all the darkness is now passed away1 and he abides in the light of ,god's countenance4 #aj4 99,his ears are now opened1 and the voice of ,god no longer calls in vain4 ,he hears and obeys the heavenly calling3 he knows the voice of his ,shepherd4 ,all his spiritual senses being now awakened1 he has a clear intercourse with the invisible world4 ,and hence he knows more and more of the things which before it could not enter into his heart to conceive4 ,he now knows what the peace of ,god is3 what is joy in the ,holy ,ghost3 what the love of ,god which is shed abroad in the hearts of them that believe in him through ,christ ,jesus4 ,thus the veil being removed1 which before intercepted the light and voice1 the knowledge and love of ,god1 he who is born of the ,spirit1 dwelleth in love1 dwelleth in ,god1 and ,god in him4 ,,ii4 #a4 ,having considered the meaning of that expression1 whosoever is born of ,god1 it remains in the second place to enquire1 in what sense he doth not commit sin4 99,now one who is so born of ,god as hath been above described1 who continually receives into his soul the breath of life from ,god1 the gracious influence of his ,spirit1 and continually renders it back3 one who thus believes and loves2 who by faith perceives the continual actings of ,god upon his spirit2 and by a kind of spiritual re-action1 returns the grace he receives in unceasing love1 and praise1 and prayer2 not only doth not commit sin1 while he thus keepeth himself2 but so long as this seed remaineth in him1 he cannot sin1 because he is born of ,god4 #b4 99,by sin1 ,i here understand1 outward sin1 according to the plain1 common acceptation of the word3 an actual1 voluntary transgression of the law2 of the revealed1 written law of ,god1 of any commandment of ,god1 acknowledged to be such1 at the time that it is transgressed4 ,but whosoever is born of ,god1 while he abideth in faith and love1 and in the spirit of prayer and thanksgiving1 not only doth not1 but cannot thus commit sin4 ,so long as he thus believeth in ,god through ,christ1 and loves him1 and is pouring out his heart before him1 he cannot voluntarily transgress any command of ,god1 either by speaking or acting what he knows ,god hath forbidden4 ,so long that seed which remaineth in him1 that loving1 praying thankful faith1 compels him to refrain from whatsoever he knows to be an abomination in the sight of ,god4 #c4 ,but here a difficulty will immediately occur2 and one1 that to many has appeared insuperable1 and induced them to deny the plain assertion of the apostle1 and give up the privilege of the children of ,god4 ,it is plain in fact1 that those whom we cannot deny to have been truly born of ,god 7the ,spirit of ,god having given us in his word1 this infallible testimony concerning them7 nevertheless not only could1 but did commit sin1 even gross1 outward sin4 ,they did transgress the plain1 known laws of ,god1 speaking or acting what they knew he had forbidden4 #d4 ,thus ,david was unquestionably born of ,god1 or ever he was anointed king over ,israel4 ,he knew in whom he had believed2 he was strong in faith1 giving glory to ,god4 #ce,the ,lord1 saith he1 is my shepherd2 therefore can ,i lack nothing4 ,he shall feed me in green pastures1 and lead me forth beside the waters of comfort4 ,yea1 though ,i walk through the valley of the shadow of death1 ,i will fear no evil2 for thou art with me4 ,he was filled with love2 such as often constrained him to cry1 out1 #cf;,i will love thee1 ,o ,lord1 my ,god3 the ,lord is my stony rock1 and my defence1 the horn also of my salvation1 and my refuge4 ,he was a man of prayer1 pouring out his soul before ,god1 in all circumstances of life2 and abundant in praises and thanksgiving2 #cg,thy praise1 saith he1 shall be ever in my mouth4 #ch,thou art my ,god1 and ,i will thank thee2 thou art my ,god and ,i will praise thee4 ,and yet such a child of ,god could and did commit sin2 yea1 the horrid sins of adultery and murder4 #e4 ,and even after the ,holy ,ghost was more largely given1 after life and immortality were brought to light by the gospel1 we want not instances of the same melancholy kind1 which were also doubtless written for our instruction4 ,thus he who 7probably from his #ciselling all that he had1 and bringing the price for the relief of his poor brethren7 was by the apostles themselves sirnamed ,barnabas1 that is1 the son of consolation2 who was so honoured at ,antioch1 as to be selected with ,saul out of all the disciples1 to carry their #djrelief unto the brethren in ,judea3 this ,barnabas1 who at his return from ,judea1 was by the peculiar direction of the ,holy ,ghost1 solemnly #daseparated from the other prophets and teachers1 for the work whereunto ,god had called him1 even to accompany the great apostle among the ,gentiles1 and to be his fellow-labourer in every place2 nevertheless was afterward so #dbsharp in his contention with ,st4 ,paul 7because he thought it not good to take with them ,john1 in his visiting the brethren1 a second time1 who had departed from them from ,pamphylia1 and went not with them to the work7 that he himself also departed from the work2 that he took ,john1 and sailed unto ,cyprus2 forsaking him to whom he had been in so immediate a manner joined by the ,holy ,ghost4 #f4 ,an instance more astonishing than both these is given by ,st4 ,paul in his epistle to the ,galatians4 ,when ,peter1 the zealous1 the first of the apostles2 one of the three most highly favoured by his ,lord2 was come to ,antioch1 ,i withstood him to the face1 because he was to be blamed4 ,for before that certain came from ,james1 he did eat with the ,gentiles1 the ,heathens converted to the ,christian faith1 as having been peculiarly taught of ,god1 that #dc;he should not call any man common or unclean4 ,but #ddwhen they were come1 he separated himself1 fearing them which were of the circumcision4 ,and the other ,jews dissembled likewise with him2 insomuch that ,barnabas also was carried away with their dissimulation4 ,but when ,i saw that they walked not uprightly according to the truth of the gospel1 ,i said unto ,peter before them all1 ,if thou being a ,jew1 livest after the manner of the ,gentiles1 not regarding the ceremonial law of ,moses1 why compellest thou the ,gentiles to live as do the ,jews8 ,here is also plain1 undeniable sin1 committed by one who was undoubtedly born of ,god4 ,but how can this be reconciled with the assertion of ,st4 ,john1 if taken in the obvious literal meaning1 that whosoever is born of ,god1 doth not commit sin8 #g4 ,i answer1 what has been long observed is this3 so long as he that is born of ,god keepeth himself 7which he is able to do by the grace of ,god7 the wicked one toucheth him not4 ,but if he keepeth not himself1 if he abideth not in the faith1 he may commit sin even as another man4 ,it is easy therefore to understand1 how any of these children of ,god might be moved from his own stedfastness1 and yet the great truth of ,god1 declared1 by the apostle1 remain stedfast and unshaken4 ,he did not keep himself1 by that grace of ,god which was sufficient for him4 ,he fell1 step by step1 first into negative1 inward sin1 not stirring up the gift of ,god which was in him1 not watching unto prayer1 not pressing on to the mark of the prize of his high calling3 then into positive inward sin1 inclining to wickedness with his heart1 giving way to some evil desire or temper4 ,next1 he lost his faith1 his sight of a pardoning ,god1 and consequently his love of ,god4 ,and being then weak and like another man1 he was capable of committing even outward sin4 #h4 ,to explain this by a particular instance3 ,david was born of ,god1 and saw ,god by faith4 ,he loved ,god in sincerity4 ,he could truly say1 ,whom have ,i in heaven but thee8 ,and there is none upon earth 7neither person1 nor thing7 that ,i desire in comparison of thee6 ,but still there remained in his heart that corruption of nature1 which is the seed of all evil4 ,he was #dewalking upon the roof of his house1 probably praising the ,god whom his soul loved1 when he looked down and saw ,bathsheba4 ,he felt a temptation1 a thought which tended to evil4 ,the ,spirit of ,god did not fail to convince him of this4 ,he doubtless heard and knew the warning voice4 ,but he yielded in some measure to the thought1 and the temptation began to prevail over him4 ,hereby his spirit was sullied2 he saw ,god still2 but it was more dimly than before4 ,he loved ,god still2 but not in the same degree1 not with the same strength and ardor of affection4 ,yet ,god checked him again1 though his ,spirit was grieved2 and his voice1 though fainter and fainter1 still whispered1 8,sin lieth at the door2 look unto me1 and be thou saved40 ,but he would not hear4 ,he looked again1 not unto ,god1 but unto the forbidden object1 'till nature was superior to grace1 and kindled lust in his soul4 99,the eye of his mind was now closed again1 and ,god vanished out of his sight4 ,faith1 the divine1 supernatural intercourse with ,god1 and the love of ,god ceased together4 ,he then rushed on as a horse into the battle1 and knowingly committed the outward sin4 #i4 99,you see the unquestionable progress from grace to sin4 ,thus it goes on1 from step to step4 #a4 ,the divine seed of loving1 conquering faith1 remains in him that is born of ,god4 ,he keepeth himself1 by the grace of ,god1 and cannot commit sin4 #b4 ,a temptation arises1 whether from the world1 the flesh1 or the devil1 it matters not4 #c4 ,the ,spirit of ,god gives him warning that sin is near1 and bids him more abundantly watch unto prayer4 #d4 ,he gives way in some degree to the temptation1 which now begins to grow pleasing to him4 #e4 ,the ,holy ,spirit is grieved2 his faith is weakened1 and his love of ,god grows cold4 #f4 ,the ,spirit reproves him more sharply1 and saith1 8,this is the way2 walk thou in it40 #g4 ,he turns away from the painful voice of ,god1 and listens to the pleasing voice of the tempter4 #h4 ,evil desire begins and spreads in his soul1 'till faith and love vanish away4 ,he is then capable of committing outward sin1 the power of the ,lord being departed from him4 #aj4 ,to explain this by another instance4 ,the apostle ,peter was full of faith and of the ,holy ,ghost2 and hereby keeping himself1 he had a conscience void of offence toward ,god and toward man4 ,walking thus in simplicity and godly sincerity1 before that certain came from ,james1 he did eat with the ,gentiles1 knowing that what ,god had cleansed1 was not common or unclean4 ,but when they were come1 a temptation arose in his heart1 to fear those of the circumcision1 7the ,jewish converts1 who were zealous for circumcision and the other rites of the ,mosaic law7 and regard the favour and praise of these men1 more than the praise of ,god4 ,he was warned by the ,spirit that sin was near4 ,nevertheless he yielded to it in some degree1 even to sinful fear of man1 and his faith and love were proportionably weakened4 ,god reproved him again for giving place to the devil4 ,yet he would not hearken to the voice of his ,shepherd2 but gave himself up to that slavish fear1 and thereby quenched the ,spirit4 ,then ,god disappeared1 and faith and love being extinct1 he committed the outward sin4 ,walking not uprightly1 not according to the truth of the gospel1 he separated himself from his ,christian brethren1 and by his evil example1 if not advice also1 compelled even the ,gentiles to live after the manner of the ,jews2 to entangle themselves again with that yoke of bondage1 from which ,christ had set them free4 ,thus it is unquestionably true1 that he who is born of ,god1 keeping himself1 doth not1 cannot commit sin2 and yet1 if he keepeth not himself1 he may commit all manner of sin with greediness4 ,,iii4 #a4 ,from the preceding considerations we may learn1 first1 ,to give a clear and incontestible answer1 to a question which has frequently perplex many1 who were sincere of heart4 ,does sin precede or follow the loss of faith8 8,does a child of ,god first commit sin1 and thereby lose his faith8 ,or does he lose his faith first1 before he can commit sin80 99,i answer1 some sin of omission at least1 must necessarily precede the loss of faith3 some inward sin4 ,but the loss of faith must precede the committing outward sin4 99,the more any believer examines his own heart1 the more will he be convinced of this3 that faith working by love1 excludes both inward and outward sin from a soul watching unto prayer3 that nevertheless we are even then liable to temptation1 particularly to the sin that did easily beset us3 that if the loving eye of the soul be steddily fixed on ,god1 the temptation soon vanishes away3 but if not1 if we are #df1 7as the apostle ,james speaks7 drawn out of ,god by our own desire1 and 1 caught by the bait of present or promised pleasure3 then that desire conceived in us1 brings forth sin2 and having by that inward sin destroyed our faith1 it casts us headlong into the snare of the devil1 so that we may commit any outward sin whatever4 #b4 99,from what has been said1 we may learn1 secondly1 what the life of ,god in the soul of a believer is2 wherein it properly consists2 and what is immediately and necessarily implied therein4 ,it immediately and necessarily implies1 the continual inspiration of ,god's holy ,spirit3 ,god's breathing into the soul1 and the soul's breathing back what it first receives from ,god3 a continual action of ,god upon the soul1 and re-action of the soul upon ,god3 an unceasing presence of ,god1 the loving1 pardoning ,god1 manifested to the heart1 and perceived by faith2 and an unceasing return of love1 praise1 and prayer1 offering up all the thoughts of our hearts1 all the words of our tongues1 all the works of our hands1 all our body1 soul1 and spirit1 to be an holy sacrifice1 acceptable unto ,god in ,christ ,jesus4 #c4 99,and hence we may1 thirdly1 infer1 the absolute necessity of this re-action of the soul 7whatsoever it be called7 in order to the continuance of the divine life therein4 ,for it plainly appears1 ,god does not continue to act upon the soul1 unless the soul re-acts upon ,god4 ,he prevents us indeed with the blessings of his goodness4 ,he first loves us1 and manifests himself unto us4 ,while we are yet afar1 he calls us to himself1 and shines upon our hearts4 ,but if we do not then love him who first loved us1 if we will not hearken to his voice2 if we turn our eye away from him1 and will not attend to the light which he pours upon us3 his ,spirit will not always strive2 he will gradually withdraw1 and leave us to the darkness of our own hearts4 ,he will not continue to breathe into our soul1 unless our soul breathes toward him again2 unless our love1 and prayer1 and thanksgiving return to him1 a sacrifice wherewith he is well pleased4 #d4 ,let us learn1 lastly1 to follow that direction of the great apostle1 ,be not high-minded1 but fear4 ,let us fear sin1 more than death or hell4 ,let us have a jealous 7though not painful7 fear1 lest we should lean to our own deceitful hearts4 ,let him that standeth take heed lest he fall4 ,even he who now standeth fast in the grace of ,god1 in the faith that overcometh the world1 may nevertheless fall into inward sin1 and thereby make shipwreck of his faith4 ,and how easily then will outward sin regain its dominion over him8 ,thou therefore1 ,o man of ,god1 watch always2 that thou mayest always hear the voice of ,god4 ,watch that thou mayest pray without ceasing1 at all times and in all places1 pouring out thine heart before him4 ,so shalt thou always believe1 and always love1 and never commit sin4 ,,sermon ,,xx4 ,,the ,,lord ,,our ,,righteousness4 ,,jeremiah xxiii4 #f4 ,this is his name1 whereby he shall be called1 ,,the ,,lord ,,our ,,righteousness4 #a4 ,,how dreadful1 and how innumerable are the contests1 which have arisen about religion8 ,and not only among the children of this world1 among those who knew not what true religion was3 but even among the children of ,god1 those who had experienced the kingdom of ,god within them1 who had tasted of righteousness and peace1 and joy in the ,holy ,ghost8 ,how many of these in all ages1 instead of joining together against the common enemy1 have turned their weapons against each other1 and so not only wasted their precious time1 but hurt one anothers spirits1 weakened each others hands1 and so hindered the great work of their common ,master6 ,how many of the weak have hereby been offended8 ,how many of the lame turned out of the way8 ,how many sinners confirmed in their disregard of all religion1 and their contempt of those that profess it8 ,and how many of the excellent ones upon earth have been constrained to weep in secret places8 #b4 ,what would not every lover of ,god and his neighbour do1 what would he not suffer to remedy this sore evil8 ,to remove contention from the children of ,god8 ,to restore or preserve peace among them8 ,what but a good conscience would he think too dear to part with1 in order to promote this valuable end8 ,and suppose we cannot make these wars to cease in all the world1 suppose we cannot reconcile all the children of ,god to each other1 however let each do what he can1 let him contribute if it be but two mites1 toward it4 ,happy are they who are able in any degree to promote peace and good will among men6 ,especially among good men3 among those that are all listed under the banner of the ,prince of peace2 and are therefore peculiarly engaged1 as much as lies in them1 to live peaceably with all men4 #c4 ,it would be a considerable step toward this glorious end1 if we could bring good men to understand one another4 ,abundance of disputes arise purely from the want of this1 from mere misapprehension4 ,frequently neither of the contending parties understands what his opponent means2 whence it follows1 that each violently attack the other1 while there is no real difference between them4 ,and yet it is not always an easy matter1 to convince them of this4 ,particularly when their passions are moved3 it is then attended with the utmost difficulty4 ,however it is not impossible3 especially when we attempt it1 not trusting in ourselves1 but having all our dependence upon him1 with whom all things are possible4 ,how soon is he able to disperse the cloud1 to shine upon their hearts1 and to enable them1 both to understand each other1 and the truth as it is in ,jesus6 #d4 ,one very considerable article of this truth is contained in the words above recited1 ,this is his name whereby he shall be called1 ,the ,lord our righteousness3 a truth this1 which enters deep into the nature of ,christianity1 and in a manner supports the whole frame of it4 ,of this undoubtedly may be affirmed1 what ,luther affirms of a truth closely connected with it1 it is ,articulus stantis vel cadentis ecclesi3 the ,christian church stands or falls with it4 ,it is certainly the pillar and ground of that faith1 of which alone cometh salvation3 of that ,catholic or universal faith1 which is found in all the children of ,,god1 and which 8unless a man keep whole and undefiled1 without doubt he shall perish everlastingly40 #e4 ,might not one therefore reasonably expect1 that however they differed in others1 all those who name the name of ,christ1 should agree in this point8 ,but how far is this from being the case8 ,there is scarce any wherein they are so little agreed3 wherein those who all profess to follow ,christ1 seem so widely and irreconcileably to differ4 ,i say seem2 because ,i am throughly convinced1 that many of them only seem to differ4 ,the disagreement is more in words than in sentiments3 they are much nearer in judgment than in language4 ,a wide difference in language there certainly is1 not only between protestants and papists1 but between protestant and protestant2 yea1 even between those who all believe justification by faith2 who agree1 as well in this1 as every other fundamental doctrine of the gospel4 #f4 ,but if the difference be more in opinion than real experience1 and more in expression than in opinion1 how can it be1 that even the children of ,god should so vehemently contend with each other on the point8 ,several reasons may be assigned for this2 the chief is their not understanding one another2 joined with too keen an attachment to their opinions1 and particular modes of expression4 ,in order to remove this1 at least in some measure1 in order to our understanding one another on this head1 ,i shall by the help of ,god endeavour to shew1 ,i4 ,what is the righteousness of ,christ2 ,,ii4 ,when1 and in what sense1 it is imputed to us3 ,and conclude with a short and plain application4 ,and ,i4 ,what is the righteousness of ,christ8 ,it is twofold1 either his divine or his human righteousness4 #a4 ,his divine righteousness belongs to his divine nature1 as he is 4 ,he that existeth1 over all1 ,god1 blessed for ever3 the supreme1 the eternal3 8,equal with the ,father1 as touching his godhead1 tho' inferior to the ,father1 as touching his manhood40 ,now this is his eternal1 essential1 immutable holiness2 his infinite justice1 mercy and truth3 in all which he and the ,father are one4 ,but ,i do not apprehend that the divine righteousness of ,christ1 is immediately concerned in the present question4 ,i believe few1 if any1 do now contend1 for the imputation of this righteousness to us4 ,whoever believes the doctrine of imputation1 understand it chiefly1 if not solely of his human righteousness4 #b4 ,the human righteousness of ,christ1 belongs to him in his human nature2 as he is the ,mediator between ,god and man1 the man ,christ ,jesus4 ,this is either internal or external4 ,his internal righteousness is the image of ,god1 stampt on every power and faculty of his soul4 ,it is a copy of his divine righteousness1 so far as it can be imparted to a human spirit4 ,it is a transcript of the divine purity1 the divine justice1 mercy and truth4 ,it includes love1 reverence1 resignation to his ,father2 humility1 meekness1 gentleness2 love to lost mankind1 and every other holy and heavenly temper3 and all these in the highest degree1 without any defect1 or mixture of unholiness4 #c4 ,it was the least part of his external righteousness1 that he did nothing amiss3 that he knew no outward sin of any kind1 neither was guile found in his mouth3 that he never spoke one improper word1 nor did one improper action4 ,thus far it is only a negative righteousness1 tho' such an one as never did1 nor ever can belong to any one that is born of a woman1 save himself alone4 ,but even his outward righteousness was positive too4 ,he did all things well4 ,in every word of his tongue1 in every work of his hands1 he did precisely the will of him that sent him4 ,in the whole course of his life1 he did the will of ,god on earth1 as the angels do it in heaven4 ,all he acted and spoke was exactly right in every circumstance4 ,the whole and every part of his obedience was complete4 ,he fulfilled all righteousness4 #d4 ,but his obedience implied more than all this3 it implied not only doing1 but suffering3 suffering the whole will of ,god1 from the time he came into the world1 till he bore our sins in his own body upon the tree3 yea1 till having made a full atonement for them1 he bowed his head1 and gave up the ghost4 ,this is usually termed the passive righteousness of ,christ1 the former1 his active righteousness4 ,but as the active and passive righteousness of ,christ were never in fact separated from each other1 so we never need separate them at all1 in speaking or even thinking4 ,and it is with regard to both these conjointly1 that ,jesus is called ,the ,lord our righteousness4 ,,ii4 ,but when is it1 that any of us may truly say1 ,the ,lord our righteousness8 ,in other words1 when is it that the righteousness of ,christ is imputed to us1 and in what sense is it imputed8 #a4 ,look thro' all the world1 and all the men therein are either believers or unbelievers4 ,the first thing then which admits of no dispute among reasonable men is this4 ,to all believers the righteousness of ,christ is imputed2 to unbelievers it is not4 8,but when is it imputed80 ,when they believe4 ,in that very hour the righteousness of ,christ is theirs4 ,it is imputed to every one that believes1 as soon as he believes3 faith and the righteousness of ,christ are inseparable4 ,for if he believes according to scripture1 he believes in the righteousness of ,christ4 ,there is no true faith1 that is1 justifying faith1 which hath not the righteousness of ,christ for its object4 #b4 ,it is true1 believers may not all speak alike2 they may not all use the same language4 ,it is not to be expected that they should3 we cannot reasonably require it of them4 ,a thousand circumstances may cause them to vary from each other1 in the manner of expressing themselves4 ,but a difference of expression does not necessarily imply a difference of sentiment4 ,different persons may use different expressions1 and yet mean the same thing4 ,nothing is more common than this1 although we seldom make sufficient allowance for it4 ,nay1 it is not easy for the same persons1 when they speak of the same thing at a considerable distance of time1 to use exactly the same expressions1 even though they retain the same sentiments4 ,how then can we be rigorous1 in requiring others1 to use just the same expressions with us8 #c4 ,we may go a step farther yet4 ,men may differ from us1 in their opinions as well as their expressions1 and nevertheless be partakers with us1 of the same precious faith4 ',tis possible they may not have a distinct apprehension1 of the very blessing which they enjoy4 ,their ideas may not be so clear1 and yet their experience may be as sound as ours4 ,there is a wide difference between the natural faculties of men1 their understandings1 in particular4 ,and that difference is exceedingly increased1 by the manner of their education4 ,indeed this alone may occasion an inconceivable difference1 in their opinions of various kinds4 ,and why not1 upon this head1 as well as on any other8 ,but still1 though their opinions as well as expressions1 may be confused and inaccurate1 their hearts may cleave to ,god through the ,son of his love1 and be truly interested in his righteousness4 #d4 ,let us then make all that allowance to others1 which were we in their place1 we should desire for ourselves4 ,who is ignorant 7to touch again on that circumstance only7 of the amazing power of education8 ,and who that knows it1 can expect1 suppose1 a member of the church of ,rome1 either to think or speak clearly on this subject8 ,and yet if we had heard even dying ,bellarmine cry out1 when he was asked1 8,unto which of the saints wilt thou turn80 8,fidere meritis ,christi tutissimum3 ,it is safest to trust in the merits of ,christ30 would we have affirmed that notwithstanding his wrong opinions1 he had no share in his righteousness8 #e4 8,but in what sense is this righteousness imputed to believers80 ,in this3 all believers are forgiven and accepted1 not for the sake of any thing in them1 or of any thing that ever was1 that is1 or ever can be done by them1 but wholly and solely for the sake of what ,christ hath done and suffered for them4 ,i say again1 not for the sake of any thing in them or done by them1 of their own righteousness or works4 ,not for works of righteousness which we have done1 but of his own mercy he saved us4 ,by grace ye are saved thro' faith4,not of works1 lest any man should boast3 but wholly and solely for the sake of what ,christ hath done and suffered for us4 ,we are justified freely1 by his grace1 thro' the redemption that is in ,jesus ,christ4 ,and this is not only the means of our obtaining the favour of ,god1 but of our continuing therein4 ,it is thus we come to ,god at first3 it is by the same we come unto him ever after4 ,we walk in one and the same new and living way1 till our spirit returns to ,god4 #f4 ,and this is the doctrine1 which ,i have constantly believed and taught1 for near eight and twenty years4 ,this ,i published to all the world in the year #agch1 and ten or twelve times since1 in those words1 and many others to the same effect1 extracted from the homilies of our church4 8,these things must necessarily go together in our justification1 upon ,god's part his great mercy and grace1 upon ,christ's part1 the satisfaction of ,god's justice1 and on our part1 faith in the merits of ,christ4 ,so that the grace of ,god doth not shut out the righteousness of ,god in our justification1 but only shutteth out the righteousness of man1 as to deserving our justification40 8,that we are justified by faith alone1 is spoken to take away clearly all merit of our works1 and wholly to ascribe the merit and deserving of our justification to ,christ only4 ,our justification comes freely of the mere mercy of ,god4 ,for whereas all the world was not able to pay any part toward our ransom1 it pleased him1 without any of our deservings1 to prepare for us ,christ's body and blood1 whereby our ransom might be paid1 and his justice satisfied4 ,christ therefore is now the righteousness of all them that truly believe in him40 #g4 ,the hymns published a year or two after this1 and since republished several times 7a clear testimony that my judgment was still the same7 speak full to the same purpose4 ,to cite all the passages to this effect1 would be to transcribe a great part of the volumes4 ,take one for all1 which was reprinted seven years ago1 five years ago1 two years ago1 and some months since4 8,jesu1 thy blood and righteousness ,my beauty are my glorious dress3 ,midst flaming worlds in these array'd ,with joy shall ,i lift up my head40 ,the whole expresses the same sentiment1 from the beginning to the end4 #h4 ,in the sermon on justification published nineteen1 and again seven or eight years ago1 ,i express the same thing in these words1 p4 #hg4 8,in consideration of this1 that the ,son of ,god hath tasted death for every man1 ,god hath now reconciled the world unto himself1 not imputing to them their former trespasses4 ,so that for the sake of his well-beloved ,son1 of what he hath done and suffered for us1 ,god now vouchsafes on one only condition 7which himself also enables us to perform7 both to remit the punishment due to our sins1 to re-instate us in his favour1 and to restore our dead souls to spiritual life1 as the earnest of life eternal40 #i4 ,this is more largely and particularly expressed in the ,treatise on ,justification1 which ,i published last year4 8,if we take the phrase of imputing ,christ's righteousness1 for the bestowing 7as it were7 the righteousness of ,christ1 including his obedience1 as well passive as active in the return of it2 that is1 in the privileges1 blessings and benefits purchased by it3 ,so a believer may be said to be justified1 by the righteousness of ,christ imputed4 ,the meaning is1 ,god justifies the believer1 for the sake of ,christ's righteousness and not for any righteousness of his own4 ,so ,calvin 7,instit4 l4 #b4 c4 #ag47 #8,christ by his obedience procured and merited for us grace or favour with ,god the ,father4' ,again1 #8,christ by his obedience procured or purchased righteousness for us4' ,and yet again3 #8,all such expressions as these1 ,that we are justified by the grace of ,god1 that ,christ is our righteousness1 that righteousness was procured for us by the death and resurrection of ,christ1 import the same thing3' ,namely1 that the righteousness of ,christ1 both his active and passive righteousness1 is the meritorious cause of our justification1 and have procured for us at ,god's hand1 that upon our believing1 we should be accounted righteous by him40 p4 #e4 #aj4 ,but perhaps some will object1 8,nay1 but you affirm1 that faith is imputed to us for righteousness40 ,st4 ,paul affirms this over and over2 therefore ,i affirm it too4 ,faith is imputed for righteousness to every believer2 namely1 faith in the righteousness of ,christ4 ,but this is exactly the same thing1 which has been said before4 ,for by that expression1 ,i mean neither more nor less than that we are justified by faith1 not by works3 ,or that every believer is forgiven and accepted1 merely for the sake of what ,christ has done and suffered4 #aa4 8,but is not a believer1 invested or cloathed with the righteousness of ,christ80 ,undoubtedly he is4 ,and accordingly the words above recited1 are the language of every believing heart4 8,jesu1 thy blood and righteousness ,my beauty are1 my glorious dress40 ,that is1 for the sake of thy active and passive righteousness1 ,i am forgiven and accepted of ,god4 8,but must not we put off the filthy rags of our own righteousness1 before we can put on the spotless righteousness of ,christ80 ,certainly we must2 that is in plain terms1 we must repent1 before we can believe the gospel4 ,we must be cut off from dependence upon ourselves1 before we can truly depend upon ,christ4 ,we must cast away all confidence in our own righteousness1 or we cannot have a true confidence in his4 ,till we are delivered from trusting in any thing that we do1 we cannot throughly trust in what he has done and suffered4 ,first we receive the sentence of death in ourselves2 then we trust in him that lived and died for us4 #ab4 8,but do not you believe inherent righteousness80 ,yes1 in its proper place3 ,not as the ground of our acceptance with ,god1 but as the fruit of it3 ,not in the place of imputed righteousness1 but as consequent upon it4 ,that is1 ,i believe ,god implants righteousness1 in every one to whom he has imputed it4 ,i believe ,jesus ,christ is made of ,god unto us sanctification1 as well as righteousness3 or1 that ,god sanctifies1 as well as justifies1 all them that believe in him4 ,they to whom the righteousness of ,christ is imputed1 are made righteous by the ,spirit of ,christ1 are renewed in the image of ,god1 after the likeness wherein they were created1 in righteousness and true holiness4 #ac4 8,but do not you put faith in the room of ,christ1 or of his righteousness80 ,by no means4 ,i take particular care1 to put each of these in its proper place4 ,the righteousness of ,christ is the whole and sole foundation of all our hope4 ,it is by faith that the ,holy ,ghost enables us1 to build upon this foundation4 ,god gives this faith4 ,in that moment we are accepted of ,god3 and yet1 not for the sake of that faith1 but of what ,christ has done and suffered for us4 ,you see1 each of these has its proper place1 and neither clashes with the other3 ,we believe1 we love2 we endeavour to walk in all the commandments of the ,lord blameless4 ,yet1 ,while thus we bestow ,our moments below1 ,ourselves we forsake1 ,and refuge in ,jesus's righteousness take4 ,his passion alone1 ,the foundation we own3 ,and pardon we claim1 ,and eternal redemption in ,jesus's name4 #ad4 ,i therefore no more deny the righteousness of ,christ1 than ,i deny the godhead of ,christ4 ,and a man may full as justly charge me with denying the one as the other4 ,neither do ,i deny imputed righteousness3 this is another unkind and unjust accusation4 ,i always did1 and do still continually affirm1 ,that the righteousness of ,christ is imputed to every believer4 ,but who do deny it8 ,why all infidels1 whether baptized or unbaptized3 all who affirm the glorious gospel of our ,lord ,jesus ,christ to be a cunningly devised fable4 ,all ,socinians and ,arians2 all who deny the supreme godhead of the ,lord that bought them4 ,they of consequence deny his divine righteousness1 as they suppose him to be a mere creature4 ,and they deny his human righteousness1 as imputed to any man1 seeing they believe every one is accepted for his own righteousness4 #ae4 ,the human righteousness of ,christ1 at least the imputation of it1 as the whole and sole meritorious cause1 of the justification of a sinner before ,god1 is likewise denied by the members of the church of ,rome3 by all of them who are true to the principles of their own church4 ,but undoubtedly there are many among them1 whose experience goes beyond their principles4 ,who though they are far from expressing themselves justly1 yet feel what they know not how to express4 ,yea1 although their conceptions of this great truth1 be as crude as their expressions1 yet with their heart they believe2 they rest on ,christ alone1 both unto present and eternal salvation4 #af4 ,with these we may rank those1 even in the reformed churches1 who are usually termed ,mystics4 ,one of the chief of these in the present century 7at least in ,england7 was ,mr4 ,law4 ,it is well known that he absolutely and zealously denied1 the imputation of the righteousness of ,christ3 as zealously as ,robert ,barclay1 who scruples not to say1 8,imputed righteousness1 imputed nonsense60 ,the body of the people known by the name of ,quakers1 espouse the same sentiment4 ,nay1 the generality of those who profess themselves members of the church of ,england1 are either totally ignorant of the matter1 and know nothing about imputed righteousness1 or deny this and justification by faith together1 as destructive of good works4 ,to these we may add a considerable number of the people vulgarly stiled ,anabaptists1 together with thousands of ,presbyterians and ,independents1 lately enlightened by the writings of ,dr4 ,taylor4 ,on the last ,i am not called to pass any sentence3 ,i leave them to him that made them4 ,but will any one dare to affirm1 ,that all ,mystics 7such as was ,mr4 ,law in particular7 all ,quakers1 all ,presbyterians or ,independents1 and all members of the church of ,england1 who are not clear in their opinions or expressions1 are void of all ,christian experience8 ,that consequently they are all in a state of damnation1 without hope1 without ,god in the world8 ,however confused their ideas may be1 however improper their language1 may there not be many of them whose heart is right toward ,god1 and who effectually know the ,lord our righteousness8 #ag4 ,but blessed be ,god1 we are not among those who are so dark in their conceptions and expressions4 ,we no more deny the phrase than the thing2 but we are unwilling to obtrude it on other men4 ,let them use either this or such other expressions as they judge to be more exactly scriptural1 provided their heart rests only on what ,christ hath done and suffered1 for pardon1 grace and glory4 ,i cannot express this better than in ,mr4 ,hervey's words1 worthy to be wrote in letters of gold4 8,we are not solicitous as to any particular set of phrases4 ,only let men be humbled as repenting criminals at ,christ's feet1 let them rely as devoted pensioners on his merits1 and they are undoubtedly in the way to a blessed immortality40 #ah4 ,is there any need1 is there any possibility of saying more8 ,let us only abide by this declaration1 and all the contention about this or that particular phrase is torn up by the roots4 ,keep to this3 8,all who are humbled as repenting criminals at ,christ's feet1 and rely as devoted pensioners on his merits1 are in the way to a blessed immortality30 and what room for dispute8 ,who denies this8 ,do we not all meet on this ground8 ,what then shall we wrangle about8 ,a man of peace here proposes terms of accommodation to all the contending parties4 ,we desire no better4 ,we accept of the terms4 ,we subscribe to them with heart and hand4 ,whoever refuses so to do1 set a mark upon that man6 ,he is an enemy of peace1 a troubler of ,israel1 a disturber of the church of ,god4 #ai4 ,in the mean time1 what we are afraid of is this2 lest any should use the phrase1 8,the righteousness of ,christ10 or1 8,the righteousness of ,christ is imputed to me10 as a cover for his unrighteousness4 ,we have known this done a thousand times4 ,a man has been reproved1 suppose1 for drunkenness4 8,o1 said he1 ,i pretend to no righteousness of my own3 ,christ is my righteousness40 ,another has been told1 that the extortioner1 the unjust1 shall not inherit the kingdom of ,god4 ,he replies with all assurance1 8,i am unjust in myself1 but ,i have a spotless righteousness in ,christ40 ,and thus though a man be as far from the practice as from the tempers of a ,christian1 though he neither has the mind which was in ,christ1 nor in any respect walks as he walked1 yet he has armour of proof against all conviction1 in what he calls the righteousness of ,christ4 #bj4 ,it is the seeing so many deplorable instances of this kind1 which makes us sparing in the use of these expressions4 ,and ,i cannot but call upon all of you1 who use them frequently1 and beseech you in the name of ,god our ,saviour1 whose you are and whom you serve1 earnestly to guard all that hear you1 against this accursed abuse of them4 ,o warn them 7it may be they will hear your voice7 against continuing in sin that grace may abound6 ,warn them against making ,christ the minister of sin6 ,against making void that solemn decree of ,god1 ,without holiness no man shall see the ,lord1 by a vain imagination of being holy in ,christ4 ,o warn them1 that if they remain unrighteous1 the righteousness of ,christ will profit them nothing6 ,cry aloud1 7,is there not a cause87 that for this very end the righteousness of ,christ is imputed to us1 that the righteousness of the law may be fulfilled in us1 and that we may live soberly1 righteously and godly in this present world4 ,it remains only1 to make a short and plain application4 ,and first ,i would address myself to you1 who violently oppose these expressions1 and are ready to condemn all that use them as ,antinomians4 ,but is not this bending the bow too much the other way8 ,why should you condemn all who do not speak just as you do8 ,why should you quarrel with them1 for using the phrases they like1 any more than they with you1 for taking the same liberty8 ,or if they do quarrel with you upon that account1 do not imitate the bigotry which you blame4 ,at least allow them the liberty1 which they ought to allow you4 ,and why should you be angry at an expression8 8,o1 it has been abused40 ,and what expression has not8 ,however the abuse may be removed1 and at the same time the use remain4 ,above all1 be sure to retain the important sense which is couched under that expression4 ,all the blessings ,i enjoy1 all ,i hope for1 in time and in eternity1 are given wholly and solely for the sake of what ,christ has done and suffered for me4 ,i would1 secondly1 add a few words1 to you who are fond of these expressions4 ,and permit me to ask1 ,do not ,i allow enough8 ,what can any reasonable man desire more8 ,i allow the whole sense which you contend for3 that we have every blessing through the righteousness of ,god our ,saviour4 ,i allow you to use whatever expressions you chuse1 and that a thousand times over3 only guarding them against that dreadful abuse1 which you are as deeply concerned to prevent as ,i am4 ,i myself frequently use the expression in question1 imputed righteousness3 and often put this and the like expressions into the mouth of a whole congregation4 ,but allow me liberty of conscience herein3 allow me the right of private judgment4 ,allow me to use it just as often as ,i judge it preferable to any other expression4 ,and be not angry with me1 if ,i cannot judge it proper1 to use any one expression every two minutes4 ,you may if you please3 but do not condemn me1 because ,i do not4 ,do not1 for this1 represent me as a ,papist1 or 8an enemy to the righteousness of ,christ40 ,bear with me1 as ,i do with you3 else how shall we fulfil the law of ,christ8 ,do not make tragical outcries1 as though ,i was 8subverting the very foundations of ,christianity40 ,whoever does this1 does me much wrong3 the ,lord lay it not to his charge6 ,i lay1 and have done for many years1 the very same foundation with you4 ,and indeed other foundation can no man lay1 than that which is laid1 even ,jesus ,christ4 ,i build inward and outward holiness thereon1 as you do1 even by faith4 ,do not therefore suffer any distaste or unkindness1 no1 nor any shyness or coldness in your heart4 ,if there were a difference of opinion1 where is our religion1 if we cannot think and let think8 ,what hinders1 but you may forgive me1 as easily as ,i may forgive you8 ,how much more1 when there is only a difference of expression8 ,nay1 hardly so much as that8 ,all the dispute being only1 whether a particular mode of expression1 shall be used more or less frequently8 ,surely we must earnestly desire to contend with one another1 before we can make this a bone of contention6 ,o let us not any more1 for such very trifles as these1 give our common enemies room to blaspheme6 ,rather let us at length cut off occasion from them that seek occasion6 ,let us at length 7,o why was it not done before87 join hearts and hands in the service of our great ,master4 ,as we have one ,lord1 one faith1 one hope of our calling1 let us all strengthen each others hands in ,god1 and with one heart and one mouth declare to all mankind1 ,the ,lord our righteousness4 ,,sermon ,,xxi4 ,,upon ,,our ,,lord',s ,,sermon ,,on ,,the ,,mount4 ,,discourse ,i4 ,,matt4 v4 #a1 #b1 #c1 #d4 ,and seeing the multitudes1 he went up into a mountain2 and when he was set1 his disciples came unto him3 ,and he opened his mouth and taught them1 saying1 ,blessed are the poor in spirit2 for theirs is the kingdom of heaven4 ,blessed are they that mourn2 for they shall be comforted4 #a4 ,,our ,lord had now #dg;gone about all ,galilee1 beginning at the time #dhwhen ,john was cast into prison1 not only teaching in their synagogues1 and preaching the gospel of the kingdom1 but likewise healing all manner of sickness1 and all manner of disease among the people4 ,it was a natural consequence of this1 that #dithere followed him great multitudes from ,galilee1 and from ,decapolis1 and from ,jerusalem1 and from ,judea1 and from the region beyond ,jordan4 #ej;,and seeing the multitudes1 whom no synagogue could contain1 even had there been any at hand1 he went up into a mountain1 where there was room for all1 that came unto him from every quarter4 ,and when he was set1 as the manner of the ,jews was1 his disciples came unto him4 ,and he opened his mouth 7an expression denoting the beginning of a solemn discourse7 and taught them1 saying #b4 ,let us observe1 who it is1 that is here speaking1 that we may take heed how we hear4 ,it is the ,lord of heaven and earth1 the ,creator of all1 who as such1 has a right to dispose of all his creatures2 the ,lord our governor1 whose kingdom is from everlasting1 and ruleth over all2 the great ,lawgiver1 who can well enforce all his laws1 being able to save and to destroy2 yea1 to punish with everlasting destruction from his presence and from the glory of his power4 ,it is the eternal ,wisdom of the ,father1 who knoweth whereof we are made1 and understands our inmost frame2 who knows how we stand related to ,god1 to one another1 to every creature which ,god hath made2 and consequently how to adapt every law he prescribes1 to all the circumstances wherein he hath placed us4 ,it is he who is loving unto every man1 whose mercy is over all his works3 the ,god of love1 who having emptied himself of his eternal glory1 is come forth from his ,father1 to declare his will to the children of men1 and then1 goeth again to the ,father3 who is sent of ,god to open the eyes of the blind1 to give light to them that sit in darkness4 ,it is the great ,prophet of the ,lord1 concerning whom ,god had solemnly declared long ago1 #ea,whosoever will not hearken unto my words1 which he shall speak in my name1 ,i will require it of him4 ,or1 as the apostle expresses it1 #eb;,every soul which will not hear that ,prophet1 shall be destroyed from among the people4 #c4 ,and what is it which he is teaching8 ,the ,son of ,god1 who came from heaven1 is here shewing us the way to heaven1 to the place which he hath prepared for us1 the glory he had before the world began4 ,he is teaching us the true way to life everlasting1 the royal way which leads to the kingdom4 ,and the only true way2 for there is none besides3 all other paths lead to destruction4 ,from the character of the speaker we are well assured1 that he hath declared the full and perfect will of ,god4 ,he hath uttered not one tittle too much2 nothing more than he had received of the ,father4 ,nor too little2 he hath not shunned to declare the whole counsel of ,god4 ,much less hath he uttered any thing wrong1 any thing contrary to the will of him that sent him4 ,all his words are true and right1 concerning all things1 and shall stand fast for ever and ever4 99,and we may easily remark1 that in explaining and confirming these faithful and true sayings1 he takes care to refute not only the mistakes of the ,scribes and ,pharisees which then were1 the false comments whereby the ,jewish teachers of that age had perverted the word of ,god2 but all the practical mistakes1 that are inconsistent with salvation1 which should ever arise in the ,christian church3 all the comments whereby the ,christian teachers 7so called7 of any age or nation1 should pervert the word of ,god1 and teach unwary souls1 to seek death in the error of their life4 #d4 ,and hence we are naturally led to observe1 whom it is that he is here teaching8 ,not the apostles alone2 if so1 he had no need to have gone up into the mountain4 ,a room in the house of ,matthew1 or any of his disciples1 would have contained the twelve4 ,nor does it in any wise appear1 that the disciples who came unto him were the twelve only4 1 without any force put upon the expression1 may be understood1 of all who desired to learn of him4 ,but to put this out of all question1 to make it undeniably plain that where it is said1 ,he opened his mouth and taught them1 the word them includes all the multitudes1 who went up with him into the mountain1 we need only observe the concluding verses of the seventh chapter4 ,and it came to pass1 when ,jesus had ended these sayings1 the multitudes1 1 were astonished at his doctrine 7or teaching47 ,for he taught them 7the multitudes7 as one having authority1 and not as the ,scribes4 ,nor was it only those multitudes who were with him on the mount1 to whom he now taught the way of salvation3 but all the children of men1 the whole race of mankind1 the children that were yet unborn3 all the generations to come even to the end of the world1 who should ever hear the words of this life4 #e4 ,and this all men allow1 with regard to some parts of the ensuing discourse4 ,no man1 for instance1 denies1 that what is said of poverty of spirit1 relates to all mankind4 ,but many have supposed1 that other parts concerned only the apostles1 or the first ,christians1 or ministers of ,christ2 and were never designed for the generality of men1 who consequently1 have nothing at all to do with them4 ,but may we not justly enquire1 who told them this8 ,that some parts of this discourse1 concerned only the apostles8 ,or the ,christians of the apostolic age8 ,or the ministers of ,christ8 ,bare assertions are not a sufficient proof1 to establish a point of so great importance4 ,has then our ,lord himself taught us2 that some parts of his discourse1 do not concern all mankind8 ,without doubt1 had it been so1 he would have told us2 he could not have omitted so necessary an information4 ,but has he told us so8 ,where8 ,in the discourse itself8 ,no3 here is not the least intimation of it4 ,has he said so elsewhere8 ,in any other of his discourses8 ,not one word so much as glancing this way1 can we find in any thing he ever spoke1 either to the multitudes or to his disciples4 ,has any of the apostles1 or other inspired writers1 left such an instruction upon record8 ,no such thing4 ,no assertion of this kind is to be found in all the oracles of ,god4 ,who then are the men who are so much wiser than ,god8 ,wise1 so far above that is written8 #f4 ,perhaps they will say1 8,that the reason of the thing requires such a restriction to be made40 ,if it does1 it must be on one of these two accounts2 because without such a restriction1 the discourse would either be apparently absurd1 or would contradict some other scripture4 ,but this is not the case4 ,it will plainly appear1 when we come to examine the several particulars1 that there is no absurdity at all in applying all which our ,lord hath here delivered1 to all mankind4 ,neither will it infer any contradiction to any thing else he has delivered1 nor to any other scripture whatever4 ,nay1 it will farther appear1 that either all the parts of this discourse are to be applied to men in general1 or no part2 seeing they are all connected together1 all joined as the stones in an arch1 of which you cannot take one away1 without destroying the whole fabrick4 #g4 99,we may1 lastly1 observe1 how our ,lord teaches here4 ,and surely1 as at all times1 so particularly at this he speaks as never man spake4 ,not as the holy men of old2 altho' they also spoke as they were moved by the ,holy ,ghost4 ,not as ,peter or ,james1 or ,john or ,paul4 ,they were indeed wise master-builders in his church4 ,but still in this1 in the degrees of heavenly wisdom1 the servant is not as his ,lord4 ,no1 nor even as himself1 at any other time1 or on any other occasion4 ,it does not appear1 that it was ever his design1 at any other time or place1 to lay down at once the whole plan of his religion1 to give us a full prospect of ,christianity1 to describe at large the nature of that holiness without which no man shall see the ,lord4 ,particular branches of this he has indeed described1 on a thousand different occasions4 ,but never besides here1 did he give1 of set purpose1 a general view of the whole4 ,nay1 we have nothing else of this kind in all the ,bible3 unless one should except that short sketch of holiness1 delivered by ,god in those ten words or commandments1 to ,moses1 on mount ,sinai4 ,but even here how wide a difference is there between one and the other8 ,even that which was made glorious had no glory in this respect1 by reason of the glory that excelleth1 #b ,cor4 iii4 #aj4 #h4 ,above all1 with what amazing love does the ,son of ,god1 here reveal his ,father's will to man6 ,he does not bring us again to the mount that burned with fire1 nor unto blackness and darkness and tempest4 ,he does not speak as when he thundered out of heaven2 when the ,highest gave his thunder1 hail-stones and coals of fire4 ,he now addresses us with his still1 small voice4 ,blessed or happy are the poor in spirit4 ,happy are the mourners1 the meek2 those that hunger after righteousness2 the merciful1 the pure in heart3 happy in the end and in the way2 happy in this life1 and in life everlasting6 ,as if he had said1 ,who is he that lusteth to live1 and would fain see good days8 ,behold1 ,i shew you the thing which your soul longeth for2 see the way you have so long sought in vain6 ,the way of pleasantness2 the path to calm1 joyous peace1 to heaven below and heaven above6 #i4 99,at the same time with what authority does he teach6 ,well might they say1 ,not as the ,scribes4 ,observe the manner1 7but it cannot be expressed in words7 the air1 with which he speaks6 ,not as ,moses1 the servant of ,god2 not as ,abraham1 his friend2 not as any of the prophets2 nor as any of the sons of men4 ,it is something more than human2 more than can agree to any created being4 ,it speaks the ,creator of all1a ,god1 a ,god appears6 ,yea1 1 the being of beings1 ,jehovah1 the self-existent1 the supreme1 the ,god who is over all1 blessed for ever6 #aj4 ,this divine discourse1 delivered in the most excellent method1 every subsequent part illustrating those that precede1 is commonly1 and not improperly divided1 into three principal branches3 the first1 contained in the fifth1 the second in the sixth1 and the third in the seventh chapter4 ,in the first1 the sum of all true religion is laid down in eight particulars1 which are explained and guarded against the false glosses of man1 in the following parts of the fifth chapter4 ,in the second are rules for that right intention1 which we are to preserve in our all outward actions2 unmixt with worldly desires1 or anxious cares for even the necessaries of life4 ,in the third1 are cautions against the main hindrances of religion1 closed with an application of the whole4 ,i4 #a4 ,our ,lord1 first1 lays down the sum of all true religion in eight particulars1 which he explains and guards against the false glosses of men to the end of the fifth chapter4 ,some have supposed that he designed in these1 to point out the several stages of the ,christian course2 the steps which a ,christian successively takes in his journey to the promised land2 others1 that all the particulars here set down1 belong at all times to every ,christian3 ,and why may we not allow both the one and the other8 ,what inconsistency is there between them8 ,it is undoubtedly true1 that both poverty of spirit and every other temper which is here mentioned1 are at all times found1 in a greater or less degree1 in every real ,christian4 ,and it is equally true1 that real ,christianity always begins in poverty of spirit1 and goes on in the order here set down till the man of ,god is made perfect4 ,we begin at the lowest of these gifts of ,god2 yet so as not to relinquish this1 when we are called of ,god1 to come up higher3 but1 whereunto we have already attained1 we hold fast1 while we press on to what is yet before1 to the highest blessings of ,god in ,christ ,jesus4 #b4 ,the foundation of all is poverty of spirit3 here therefore our ,lord begins3 ,blessed1 saith he1 are the poor in spirit1 for theirs is the kingdom of heaven4 ,it may not improbably be supposed1 that our ,lord looking on those who were round about him1 and observing that not many rich were there1 but rather the poor of the world1 took occasion from thence1 to make a transition from temporal to spiritual things4 ,blessed1 saith he 7or happy2 so the word should be rendered1 both in this and the following verses7 are the poor in spirit4 ,he does not say1 they that are poor1 as to outward circumstances2 it being not impossible that some of these may be as far from happiness as a monarch upon his throne3 but the poor in spirit1 they who1 whatever their outward circumstances are1 have that disposition of heart1 which is the first step to all real1 substantial happiness1 either in this world or that which is to come4 #c4 ,some have judged1 that by the poor in spirit here1 are meant1 those who love poverty2 those who are free from covetousness2 from the love of money2 who fear1 rather than desire riches4 ,perhaps they have been induced so to judge1 by wholly confining their thought to the very term2 or by considering that weighty observation of ,st4 ,paul1 that the love of money is the root of all evil4 ,and hence many have wholly divested themselves1 not only of riches but of all worldly goods4 ,hence also the vows of voluntary poverty1 seem to have arisen in the ,romish church3 it being supposed1 that so eminent a degree of this fundamental grace1 must be a large step toward the kingdom of heaven4 ,but these do not seem to have observed1 first1 ,that the expression of ,st4 ,paul must be understood with some restriction4 ,otherwise it is not true3 for the love of money is not the root1 the sole root of all evil4 ,there are a thousand other roots of evil in the world1 as sad experience daily shews4 ,his meaning can only be1 it is the root of very many evils3 perhaps of more than any single vice besides2 secondly1 that this sense of the expression1 poor in spirit1 will by no means suit our ,lord's present design1 which is to lay a general foundation whereon the whole fabric of ,christianity may be built3 a design which would be in no wise answered1 by guarding against one particular vice3 so that1 if even this were supposed to be one part of his meaning1 it could not possibly be the whole3 thirdly1 that it cannot be supposed to be any part of his meaning1 unless we charge him with manifest tautology3 seeing if poverty of spirit were only freedom from covetousness1 from the love of money1 or the desire of riches1 it would coincide with what he afterwards mentions1 it would be only a branch of purity of heart4 #d4 ,who then are the poor in spirit8 ,without question1 the humble2 they who know themselves3 who are convinced of sin3 those to whom ,god hath given that first repentance1 which is previous to faith in ,christ4 ,one of these can no longer say1 ,i am rich1 and increased in goods and have need of nothing3 as now knowing1 that he is wretched and poor and miserable and blind and naked4 ,he is convinced that he is spiritually poor indeed2 having no spiritual good abiding in him4 ,in me1 saith he1 dwelleth no good thing2 but whatsoever is evil and abominable4 ,he has a deep sense of the loathsome leprosy of sin1 which he brought with him from his mother's womb1 which overspreads his whole soul1 and totally corrupts every power and faculty thereof4 ,he sees more and more of the evil tempers1 which spring from that evil root3 the pride and haughtiness of spirit1 the constant bias to think of himself more highly than he ought to think3 the vanity1 the thirst after the esteem or honour that cometh from men3 the hatred or envy1 the jealousy or revenge1 the anger1 malice1 or bitterness2 the inbred enmity both against ,god and man1 which appears in ten thousand shapes3 the love of the world1 the self-will1 the foolish and hurtful desires1 which cleave to his inmost soul4 ,he is conscious1 how deeply he has offended by his tongue2 if not by profane1 immodest1 untrue or unkind words1 yet by discourse which was not good1 to the use of edifying1 not meet to minister grace to the hearers2 which consequently was all corrupt in ,god's account1 and grievous to his holy ,spirit4 ,his evil works are now likewise ever in his sight2 if he tell them1 they are more than he is able to express4 ,he may as well think to number the drops of rain1 the sands of the sea1 or the days of eternity4 #e4 ,his guilt is now also before his face3 he knows the punishment he has deserved1 were it only on account of his carnal mind1 the entire1 universal corruption of his nature3 how much more1 on account of all his evil desires and thoughts1 of all his sinful words and actions8 ,he cannot doubt for a moment1 but the least of these deserves the damnation of hell2 the worm that dieth not1 and the fire that never shall be quenched4 ,above all1 the guilt of not believing on the name of the only begotten ,son of ,god1 lies heavy upon him4 ,how saith he1 shall ,i escape1 who neglect so great salvation6 ,he that believeth not1 is condemned already1 and the wrath of ,god abideth on him4 #f4 ,but what shall he give in exchange for his soul1 which is forfeited to the just vengeance of ,god8 ,wherewithal shall he come before the ,lord8 ,how shall he pay him that he oweth8 ,were he from this moment to perform the most perfect obedience to every command of ,god1 this would make no amends for a single sin1 for any one act of past disobedience3 seeing he owes ,god all the service he is able to perform from this moment to all eternity2 could he pay this1 it would make no manner of amends1 for what he ought to have done before4 ,he sees himself therefore utterly helpless1 with regard to atoning for his past sins2 utterly unable to make any amends to ,god1 to pay any ransom for his own soul4 ,but if ,god would forgive him all that is past1 on this one condition1 that he should sin no more1 that for the time to come he should entirely and constantly obey all his commands3 he well knows that this would profit him nothing1 being a condition he could never perform4 ,he knows and feels1 that he is not able to obey1 even the outward commands of ,god3 seeing these cannot be obeyed1 while his heart remains in its natural sinfulness and corruption3 inasmuch as an evil tree1 cannot bring forth good fruit4 ,but he cannot cleanse a sinful heart3 with men this is impossible4 ,so that he is utterly at a loss1 even how to begin walking in the path of ,god's commandments4 ,he knows not how to get one step forward in the way4 ,incompassed with sin and sorrow and fear1 and finding no way to escape1 he can only cry out1 ,lord1 save1 or ,i perish6 #g4 99,poverty of spirit then1 as it implies the first step we take in running the race which is set before us1 is1 a just sense of our inward and outward sins1 and of our guilt and helplessness4 ,this some have monstrously stiled1 the virtue of humility2 thus teaching us to be proud of knowing we deserve damnation4 ,but our ,lord's expression is quite of another kind2 conveying no idea to the hearer1 but that of mere want1 of naked sin1 of helpless guilt and misery4 #h4 ,the great apostle1 where he endeavours to bring sinners to ,god1 speaks in a manner just answerable to this1 #ec,the wrath of ,god1 saith he1 is revealed from heaven1 against all ungodliness and unrighteousness of men3 a charge which he immediately fixes on the ,heathen world1 and thereby proves1 they were under the wrath of ,god4 ,he next shews1 that the ,jews were no better than they1 and were therefore under the same condemnation3 and all this1 not in order to their attaining 8,the noble virtue of humility10 but that every mouth might be stopped1 and all the world become guilty before ,god4 ,he proceeds to shew1 that they were helpless as well as guilty2 which is the plain purport of all those expressions1 ,therefore by the deeds of the law1 there shall no flesh be justified,but now the righteousness of ,god1 which is by faith1 of ,jesus ,christ1 without the law is manifested,we conclude1 that a man is justified by faith1 without the deeds of the law3 expressions all tending to the same point1 even to hide pride from man3 to humble him to the dust1 without teaching him to reflect upon his humility as a virtue2 to inspire him with that full piercing conviction of his utter sinfulness1 guilt and helplessness1 which casts the sinner1 stript of all1 lost and undone1 on his strong helper1 ,jesus ,christ the righteous4 #i4 ,one cannot but observe here1 that ,christianity begins1 just where ,heathen morality ends3 poverty of spirit1 conviction of sin1 the renouncing ourselves1 the not having our own righteousness1 the very first point in the religion of ,jesus ,christ1 leaving all ,pagan religion behind4 ,this was ever hid from the wise men of this world3 insomuch that the whole ,roman language1 even with all the improvements of the ,augustan age1 does not afford so much as a name for humility3 7the word from whence we borrow this1 is as well known1 bearing in ,latin a quite different meaning37 no1 nor was one found in all the copious language of ,greece1 'till it was made by the great apostle4 #aj4 ,o that we may feel what they were not able to express6 ,sinner1 awake6 ,know thyself6 ,know and feel1 that thou wert shapen in wickedness1 and that in sin did thy mother conceive thee2 and that thou thyself hast been heaping up sin upon sin1 ever since thou couldst discern good from evil4 ,sink under the mighty hand of ,god1 as guilty of death eternal3 and cast off1 renounce1 abhor all imagination1 of ever being able to help thyself6 ,be it all thy hope to be washed in his blood1 and renewed by his almighty ,spirit1 who himself bare all our sins in his own body on the tree4 ,so shalt thou witness1 ,happy are the poor in spirit2 for theirs is the kingdom of heaven4 #aa4 ,this is that kingdom of heaven or of ,god which is within us1 even righteousness and peace and joy in the ,holy ,ghost4 ,and what is righteousness1 but the life of ,god in the soul3 the mind which was in ,christ ,jesus3 the image of ,god stampt upon the heart1 now renewed after the likeness of him that created it8 ,what is it but the love of ,god because he first loved us1 and the love of all mankind1 for his sake8 ,and what is this peace1 the peace of ,god1 but that calm serenity of soul1 that sweet repose in the blood of ,jesus1 which leaves no doubt of our acceptance in him8 ,which excludes all fear1 but the loving1 filial fear of offending our ,father which is in heaven4 ,this inward kingdom implies also joy in the ,holy ,ghost1 who seals upon our hearts1 the redemption which is in ,jesus1 the righteousness of ,christ1 imputed to us1 for the remission of the sins that are past3 who giveth us now the earnest of our inheritance1 of the crown which the ,lord1 the righteous judge will give at that day4 ,and well may this be termed ,the kingdom of heaven2 seeing it is heaven already opened in the soul2 the first springing up of those rivers of pleasure which flow at ,god's right-hand for evermore4 #ab4 ,theirs is the kingdom of heaven4 ,whosoever thou art1 to whom ,god hath given to be poor in spirit1 to feel thyself lost1 thou hast a right thereto1 through the gracious promise of him who cannot lie4 ,it is purchased for thee by the blood of the ,lamb4 ,it is very nigh3 thou art on the brink of heaven4 ,another step1 and thou enterest into the kingdom1 of righteousness and peace and joy4 ,art thou all sin8 ,behold the ,lamb of ,god1 who taketh away the sin of the world4 ,all unholy8 ,see thy ,advocate with the ,father1 ,jesus ,christ the righteous4 ,art thou unable to atone for the least of thy sins8 ,he is the propitiation for all thy sins4 ,now believe on the ,lord ,jesus ,christ1 and all thy sins are blotted out4 ,art thou totally unclean in soul and body8 ,here is the fountain for sin and uncleanness4 ,arise and wash away thy sins3 stagger no more at the promise through unbelief4 ,give glory to ,god3 dare to believe6 ,now cry out1 from the ground of thy heart1 ,yes1 ,i yield1 ,i yield at last1 ,listen to thy speaking blood2 ,me with all my sins ,i cast ,on my atoning ,god6 #ac4 99,then thou learnest of him to be lowly of heart4 ,and this is the true1 genuine1 ,christian humility1 which flows from a sense of the love of ,god1 reconciled to us in ,christ ,jesus4 ,poverty of spirit1 in this meaning of the word1 begins1 where a sense of guilt and of the wrath of ,god ends2 and is1 a continual sense of our total dependence on him1 for every good thought or word or work2 of our utter inability to all good1 unless he water us every moment3 and an abhorrence of the praise of men1 knowing that all praise is due unto ,god only4 ,with this is joined a loving shame1 a tender humiliation before ,god1 even for the sins which we know he hath forgiven us1 and for the sin which still remaineth in our hearts1 although we know it is not imputed to our condemnation4 ,nevertheless the conviction we feel of inbred sin1 is deeper and deeper every day4 ,the more we grow in grace1 the more do we see1 of the desperate wickedness of our heart4 ,the more we advance in the knowledge and love of ,god1 through our ,lord ,jesus ,christ1 7as great a mystery as this may appear1 to those who know not the power of ,god unto salvation7 the more do we discern of our alienation from ,god1 of the enmity that is in our carnal mind1 and the necessity of our being entirely renewed in righteousness and true holiness4 ,,ii4 #a4 ,it is true1 he has scarce any conception of this1 who now begins to know the inward kingdom of heaven4 ,in his prosperity he saith1 ,i shall never be moved2 ,thou1 ,lord1 hast made my hill so strong4 ,sin is so utterly bruised beneath his feet1 that he can scarce believe it remaineth in him4 ,even temptation is silenced and speaks not again3 it cannot approach1 but stands afar off4 ,he is borne aloft in the chariots of joy and love3 he soars as upon the wings of an eagle4 ,but our ,lord well knew1 that this triumphant state does not often continue long4 ,he therefore presently subjoins1 ,blessed are they that mourn2 for they shall be comforted4 #b4 ,not that we can imagine this promise belongs to those1 who mourn only on some worldly account3 who are in sorrow and heaviness1 merely on account of some worldly trouble or disappointment2 such as the loss of their reputation1 or friends2 or the impairing of their fortune4 ,as little title to it have they who are afflicting themselves1 through fear of some temporal evil3 or who pine away with anxious care1 or that desire of earthly things which maketh the heart sick4 ,let us not think1 these shall receive any thing from the ,lord3 he is not in all their thoughts4 ,therefore it is that they thus walk in a vain shadow1 and disquiet themselves in vain4 ,and this shall ye have of mine hand1 saith the ,lord1 ye shall lie down in sorrow4 #c4 ,the mourners of whom our ,lord here speaks1 are those that mourn on quite another account3 they that mourn after ,god1 after him in whom they did rejoice1 with joy unspeakable1 when he gave them to taste the good1 the pardoning word1 and the powers of the world to come4 ,but he now hides his face and they are troubled2 they cannot see him through the dark cloud4 ,but they see temptation and sin1 which they fondly supposed were gone never to return1 arising again1 following after them amain1 and holding them in on every side4 ,it is not strange if their soul is now disquieted within them1 and trouble and heaviness take hold upon them4 ,nor will their great enemy fail to improve the occasion2 to ask1 8,where is now thy ,god8 ,where is now the blessedness whereof thou spakest8 ,the beginning of the kingdom of heaven8 ,yea1 hath ,god said1 ,thy sins are forgiven thee8 ,surely ,god hath not said it4 ,it was only a dream1 a mere delusion1 a creature of thy own imagination4 ,if thy sins are forgiven1 why art thou thus8 ,can a pardoned sinner be thus unholy80,and if then1 instead of immediately crying to ,god1 they reason with him that is wiser than they1 they will be in heaviness indeed1 in sorrow of heart1 in anguish not to be exprest4 ,nay even when ,god shines again upon the soul1 and takes away all doubt of his past mercy1 still he that is weak in faith may be tempted and troubled1 on account of what is to come3 especially1 when inward sin revives1 and thrusts sore at him that he may fall4 ,then may he again cry out1 8,i have a sin of fear1 that when ,i've spun ,my last thread1 ,i shall perish on the shore60 ,lest ,i should make shipwreck of the faith1 and my last state be worse than the first3 8,lest all my bread of life should fail ,and ,i sink down unchang'd to hell40 #d4 ,sure it is that this affliction for the present is not joyous but grievous4 ,nevertheless1 afterward it bringeth forth peaceable fruit unto them that are exercised thereby4 ,blessed therefore are they that thus mourn1 if they tarry the ,lord's leisure1 and suffer not themselves to be turned out of the way1 by the miserable comforters of the world2 if they resolutely reject all the comforts of sin1 of folly and vanity2 all the idle diversions and amusements of the world1 all the pleasures which perish in the using1 and which only tend to benumb and stupify the soul1 that it may neither be sensible of itself nor ,god4 ,blessed are they who follow on to know the ,lord1 and steadily refuse all other comfort4 ,they shall be comforted by the consolations of his ,spirit1 by a fresh manifestation of his love2 by such a witness of his accepting them in the ,beloved1 as shall never more be taken away from them4 ,this full assurance of faith swallows up all doubt1 as well as all tormenting fear2 ,god now giving them a sure hope of an enduring substance and strong consolation through grace4 ,without disputing1 whether it be possible for any of those to fall away1 who were once enlightened and made partakers of the ,holy ,ghost1 it suffices them to say1 by the power now resting upon them1 #ed,who shall separate us from the love of ,christ8 ,i am persuaded1 that neither death nor life1 nor things present1 nor things to come3 nor height nor depthshall be able to separate us from the love of ,god1 which is in ,christ ,jesus our ,lord6 #e4 ,this whole process1 both of mourning for an absent ,god1 and recovering the joy of his countenance1 seems to be shadowed out in what our ,lord spoke to his apostles1 the night before his passion4 #ee;,do ye enquire of that ,i said1 a little while and ye shall not see me1 and again a little while and ye shall see me8 ,verily verily ,i say unto you1 that ye shall weep and lament1 namely when ye do not see me2 but the world shall rejoice1 shall triumph over you1 as though your hope were now come to an end4 ,and ye shall be sorrowful1 thro' doubt1 thro' fear1 thro' temptation1 thro' vehement desire3 ,but your sorrow shall be turned into joy1 by the return of him whom your soul loveth4 ,a woman when she is in travail1 hath sorrow because her hour is come4 ,but as soon as she is delivered of the child1 she remembreth no more the anguish1 for joy that a man is born into the world4 ,and ye now have sorrow3 ye mourn and cannot be comforted4 ,but ,i will see you again3 and your heart shall rejoice1 with calm1 inward joy1 and your joy no man taketh from you4 #f4 99,but although this mourning is at an end1 is lost in holy joy1 by the return of the ,comforter1 yet is there another1 and a blessed mourning it is1 which abides in the children of ,god4 ,they still mourn for the sins and miseries of mankind3 they weep with them that weep4 ,they weep for them that weep not for themselves1 for the sinners against their own souls4 ,they mourn for the weakness and unfaithfulness of those1 that are in some measure saved from their sins4 ,who is weak and they are not weak8 ,who is offended and they burn not8 ,they are grieved for the dishonour continually done to the ,majesty of heaven and earth4 ,at all times they have an awful sense of this1 which brings a deep seriousness upon their spirit3 a seriousness which is not a little increased1 since the eyes of their understanding were opened1 by their continually seeing the vast ocean of eternity1 without a bottom or a shore1 which has already swallowed up millions of millions of men1 and is gaping to devour them that yet remain4 ,they see here1 the house of ,god eternal in the heavens2 there1 hell and destruction without a covering2 and thence feel the importance of every moment1 which just appears1 and is gone for ever4 #g4 99,but all this wisdom of ,god is foolishness with the world4 ,the whole affair of mourning and poverty of spirit1 is with them stupidity and dullness4 ,nay 'tis well if they pass so favourable a judgment upon it2 if they do not vote it to be mere moping and melancholy1 if not downright lunacy and distraction4 ,and it is no wonder at all1 that this judgment should be passed1 by those who know not ,god4 ,suppose as two persons were walking together1 one should suddenly stop1 and with the strongest signs of fear and amazement1 cry out1 8,on what a precipice do we stand6 ,see1 we are on the point of being dashed in pieces6 ,another step1 and we fall into that huge abyss4 ,stop6 ,i will not go on for all the world40 ,when the other1 who seemed to himself at least equally sharp-sighted1 looked forward and saw nothing of all this2 what would he think of his companion8 ,but that he was beside himself2 that his head was out of order3 that much religion 7if he was not guilty of much learning7 had certainly made him mad4 #h4 99,but let not the children of ,god1 the mourners in ,sion1 be moved by any of these things4 ,ye whose eyes are enlightened1 be not troubled by those1 who walk on still in darkness4 ,ye do not walk on in a vain shadow3 ,god and eternity are real things4 ,heaven and hell are in very deed open before you3 and ye are on the edge of the great gulph4 ,it has already swallowed up more than words can express1 nations and kindreds and peoples and tongues1 and still yawns to devour1 whether they see it or no1 the giddy1 miserable children of men4 ,o cry aloud6 ,spare not6 ,lift up your voice1 to him who grasps both time and eternity1 both for yourselves and your brethren1 that ye may be counted worthy to escape the destruction that cometh as a whirlwind6 ,that ye may be brought safe1 thro' all the waves and storms1 into the haven where you would be4 ,weep for yourselves1 till he wipes away the tears from your eyes4 ,and even then weep for the miseries that come upon the earth1 till the ,lord of all shall put a period to misery and sin1 shall wipe away the tears from all faces1 and the knowledge of the ,lord shall cover the earth1 as the waters cover the sea4 ,,sermon ,,xxii4 ,,upon ,,our ,,lord',s ,,sermon ,,on ,,the ,,mount4 ,,discourse ,,ii4 ,,matt4 v4 #e1 #f1 #g4 ,blessed are the meek2 for they shall inherit the earth4 ,blessed are they that do hunger and thirst after righteousness2 for they shall be filled4 ,blessed are the merciful2 for they shall obtain mercy4 ,i4 #a4 ,,when the winter is past1 when the time of singing is come1 and the voice of the turtle is heard in the land2 when he that comforts the mourners is now returned1 that he may abide with them for ever3 when at the brightness of his presence the clouds disperse1 the dark clouds of doubt and uncertainty1 the storms of fear flee away1 the waves of sorrow subside1 and their spirit again rejoiceth in ,god their ,saviour3 then is it that this word is eminently fulfilled1 then those whom he hath comforted can bear witness1 ,blessed or happy1 are the meek2 for they shall inherit the earth4 #b4 99,but who are the meek8 ,not those who grieve at nothing1 because they know nothing2 who are not discomposed at the evils that occur1 because they discern not evil from good4 ,not those who are sheltered from the shocks of life1 by a stupid insensibility2 who have either by nature or art1 the virtue of stocks and stones1 and resent nothing1 because they feel nothing4 ,brute philosophers are wholly unconcerned in this matter4 ,apathy is as far from meekness as from humanity4 ,so that one would not easily conceive1 how any ,christians of the purer ages1 especially any of the fathers of the church1 could confound these1 and mistake one of the foulest errors of ,heathenism1 for a branch of true ,christianity4 #c4 99,nor does ,christian meekness imply1 the being without zeal for ,god1 any more than it does ignorance or insensibility4 ,no2 it keeps clear of every extreme1 whether in excess or defect4 ,it does not destroy but balance the affections1 which the ,god of nature never designed should be rooted out by grace1 but only brought and kept under due regulations4 ,it poises the mind aright4 ,it holds an even scale1 with regard to anger and sorrow and fear3 preserving the mean in every circumstance of life1 and not declining either to the right-hand or the left4 #d4 99,meekness therefore seems properly to relate to ourselves4 ,but it may be referred either to ,god or our neighbour4 ,when this due composure of mind has reference to ,god1 it is usually termed resignation2 a calm acquiesence in whatsoever is his will concerning us1 even though it may not be pleasing to nature2 saying continually1 ,it is the ,lord2 let him do what seemeth him good4 ,when we consider it more strictly with regard to ourselves1 we stile it patience or contentedness4 ,when it is exerted toward other men1 then it is mildness to the good1 and gentleness to the evil4 #e4 99,they who are truly meek1 can clearly discern what is evil2 and they can also suffer it4 ,they are sensible of every thing of this kind2 but still meekness holds the reins4 ,they are exceeding zealous for the ,lord of ,hosts2 but their zeal is always guided by knowledge1 and tempered in every thought and word and work1 with the love of man as well as the love of ,god4 ,they do not desire to extinguish any of the passions1 which ,god has for wise ends implanted in their nature4 ,but they have the mastery of all2 they hold them all in subjection1 and employ them only in subservience to those ends4 ,and thus even the harsher and more unpleasing passions1 are applicable to the noblest purposes4 ,even hate and anger and fear1 when engaged against sin1 and regulated by faith and love1 are as walls and bulwarks to the soul1 so that the wicked one cannot approach to hurt it4 #f4 ',tis evident1 this divine temper1 is not only to abide1 but to increase in us day by day4 ,occasions of exercising1 and thereby increasing it1 will never be wanting while we remain upon earth4 ,we have need of patience1 that after we have done and suffered the will of ,god1 we may receive the promise4 ,we have need of resignation1 that we may in all circumstances say1 ,not as ,i will1 but as thou wilt4 ,and we have need of gentleness toward all men2 but especially toward the evil and unthankful3 otherwise we shall be overcome of evil1 instead of overcoming evil with good4 #g4 ,nor does meekness restrain only the outward act1 as the ,scribes and ,pharisees taught of old1 and the miserable teachers1 who are not taught of ,god1 will not fail to do in all ages4 ,our ,lord guards against this1 and shews the true extent of it1 in the following words3 ,ye have heard1 that it was said by them of old time1 ,thou shalt not kill2 and whosoever shall kill shall be in danger of the judgment1 ver4 #ba1 c4 ,but ,i say unto you1 that whosoever shall be angry with his brother without a cause1 shall be in danger of the judgment2 and whosoever shall say to his brother1 ,raca1 shall be in danger of the council3 but whosoever shall say1 ,thou fool1 shall be in danger of hell-fire4 #h4 ,our ,lord here ranks under the head of murder1 even that anger which goes no farther than the heart2 which does not shew itself by any outward unkindness2 no1 not so much as a passionate word4 ,whosoever is angry with his brother1 with any man living1 seeing we are all brethren1 whosoever feels any unkindness in his heart1 any temper contrary to love3 whosoever is angry without a cause1 without a sufficient cause1 or farther than that cause requires1 shall be in danger of the judgment1 shall in that moment be obnoxious to the righteous judgment of ,god4 ,but would not one be inclined to prefer the reading of those copies1 which omit the word1 1 without a cause8 ,is it not entirely superfluous8 ,for if anger at persons be a temper contrary to love1 how can there be a cause1 a sufficient cause for it8 ,any that will justify it in the sight of ,god8 ,anger at sin1 we allow4 ,in this sense we may be angry and yet we sin not4 ,in this sense our ,lord himself1 is once recorded to have been angry4 ,he looked round about upon them with anger1 being grieved for the hardness of their hearts4 ,he was grieved at the sinners1 and angry at the sin4 ,and this is undoubtedly right before ,god4 #i4 ,and whosoever shall say to his brother1 ,raca3 whosoever shall give way to anger1 so as to utter any contemptuous word4 ,it is observed by commentators1 that ,raca is a ,syriack word1 which properly signifies1 empty1 vain1 foolish3 ,so that it is as inoffensive an expression as can well be used1 toward one at whom we are displeased4 ,and yet whosoever should use this1 as our ,lord assures us1 shall be in danger of the council3 ,rather1 shall be obnoxious thereto3 he shall be liable to a severer sentence from the ,judge of all the earth4 ,but whosoever shall say1 ,thou fool,whosoever shall so give place to the devil1 as to break out into reviling1 into designedly reproachful and contumelious language1 shall be obnoxious to hell-fire1 shall in that instant be liable to the highest condemnation4 ,it should be observed1 ,that our ,lord describes all these1 as obnoxious to capital punishment4 ,the first1 to strangling1 usually inflicted on those who were condemned in one of the inferior courts3 the second to stoning1 which was frequently inflicted on those who were condemned by the great council at ,jerusalem2 the third to burning alive1 inflicted only on the highest offenders1 in the valley of the sons of ,hinnom4 from which that word is evidently taken1 which we translate hell4 #aj4 ,and whereas men naturally imagine1 that ,god will excuse their defect in some duties1 for their exactness in others1 our ,lord next takes care to cut off that vain1 though common imagination4 ,he shews1 ,that it is impossible for any sinner to commute with ,god3 who will not accept one duty for another1 nor take a part of obedience for the whole4 ,he warns us1 ,that the performing our duty to ,god1 will not excuse us from our duty to our neighbour3 that works of piety1 as they are called1 will be so far from commending us to ,god1 if we are wanting in charity1 that on the contrary1 that want of charity will make all those works an abomination to the ,lord4 ,therefore1 if thou bring thy gift to the altar1 and there remembrest that thy brother hath ought against thee1 on account of thy unkind behaviour toward him1 of thy calling him1 ,raca1 or ,thou fool2 think not that thy gift will atone for thy anger2 or that it will find any acceptance with ,god1 so long as thy conscience is defiled with the guilt of unrepented sin4 ,leave there thy gift before the altar1 and go thy way1 first be reconciled to thy brother1 7at least1 do all that in thee lies toward being reconciled7 and then come and offer thy gift1 ver4 #bc1 #bd4 #aa4 ,and let there be no delay in what so nearly concerneth thy soul4 ,agree with thine adversary quickly,now3 upon the spotwhile thou art in the way with him,if it be possible1 before he go out of thy sight,lest at any time the adversary deliver thee to the judge,lest he appeal to ,god1 the judge of all1 and the ,judge deliver thee to the officer1 to ,satan1 the executioner of the wrath of ,god1 and thou be cast into prison1 into hell1 there to be reserved to the judgment of the great day4 ,verily ,i say unto thee1 thou shalt by no means come out thence1 till thou hast paid the uttermost farthing4 ,but this it is impossible for thee ever to do2 seeing thou hast nothing to pay4 ,therefore if thou art once in that prison1 the smoke of thy torment must ascend up for ever and ever4 #ab4 99,mean time the meek shall inherit the earth4 ,such is the foolishness of worldly wisdom6 ,the wise of the world had warned them again and again1 8,that if they did not resent such treatment1 if they would tamely suffer themselves to be thus abused1 there would be no living for them upon earth2 that they would never be able to procure the common necessaries of life1 nor to keep even what they had2 that they could expect no peace1 no quiet possession1 no enjoyment of any thing40 ,most truesuppose there were no ,god in the world2 or suppose he did not concern himself with the children of men4 ,but when ,god ariseth to judgment1 and to help all the meek upon earth3 how doth he laugh all this ,heathen wisdom to scorn1 and turn the fierceness of man to his praise6 ,he takes a peculiar care1 to provide them with all things needful for life and godliness4 ,he secures to them the provision he hath made1 in spite of the force1 fraud1 or malice of men4 ,and what he secures1 he gives them richly to enjoy4 ,it is sweet to them1 be it little or much4 ,as in patience they possess their souls1 so they truly possess whatever ,god hath given them4 ,they are always content1 always pleased with what they have4 ,it pleases them1 because it pleases ,god4 ,so that while their heart1 their desire1 their joy is in heaven1 they may truly be said to inherit the earth4 #ac4 ,but there seems to be a yet farther meaning in these words1 even that they shall have a more eminent part in the new earth1 wherein dwelleth righteousness1 in that inheritance1 a general description of which 7and the particulars we shall know hereafter7 ,st4 ,john hath given in the #bjth chapter of the ,revelation4 ,and ,i saw an angel come down from heavenand he laid hold on the dragon1 that old serpentand bound him a thousand years,and ,i saw the souls of them that were beheaded for the witness of ,jesus1 and for the word of ,god1 and of them which had not worshipped the beast1 neither his image1 neither had received his mark upon their foreheads or in their hands1 and they lived and reigned with ,christ a thousand years4 ,but the rest of the dead lived not again1 until the thousand years were expired4 ,this is the first resurrection3 blessed and holy is he that hath part in the first resurrection3 on such the second death hath no power4 ,but they shall be priests of ,god and of ,christ1 and shall reign with him a thousand years4 ,,ii4 #a4 ,our ,lord has hitherto been more immediately employed1 in removing the hindrance of true religion3 such is pride1 the first1 grand hindrance of all religion1 which is taken away by poverty of spirit2 levity1 and thoughtlessness1 which prevent any religion from taking root in the soul1 till they are removed by holy mourning3 such are anger1 impatience1 discontent1 which are all healed by ,christian meekness4 ,and when once these hindrances are removed1 these evil diseases of the soul1 which were continually raising false cravings therein1 and filling it with sickly appetites1 the native appetite of a heaven-born spirit returns2 it hungers and thirsts after righteousness3 and blessed are they which hunger and thirst after righteousness2 for they shall be filled4 #b4 ,righteousness 7as was observed before7 is the image of ,god1 the mind which was in ,christ ,jesus4 ,it is every holy and heavenly temper in one2 springing from1 as well as terminating in the love of ,god1 as our ,father and ,redeemer1 and the love of all men1 for his sake4 #c4 ,blessed are they which hunger and thirst after this3 in order fully to understand which expression1 we should observe1 first1 ,that hunger and thirst are the strongest of all our bodily appetites4 ,in like manner this hunger in the soul1 this thirst after the image of ,god1 is the strongest of all our spiritual appetites1 when it is once awakened in the heart3 yea1 it swallows up all the rest in that one great desire1 to be renewed after the likeness of him that created us4 ,we should1 secondly1 observe1 ,that from the time we begin to hunger and thirst1 those appetites do not cease1 but are more and more craving and importunate1 'till we either eat and drink or die4 ,and even so1 from the time that we begin to hunger and thirst after the whole mind which was in ,christ1 these spiritual appetites do not cease1 but cry after their food with more and more importunity4 ,nor can they possibly cease1 before they are satisfied1 while there is any spiritual life remaining4 ,we may1 thirdly1 observe1 ,that hunger and thirst are satisfied with nothing but meat and drink4 ,if you would give to him that is hungry all the world beside1 all the elegance of apparel1 all the trappings of state1 all the treasure upon earth1 yea thousands of gold and silver3 if you would pay him ever so much honour1 he regards it not2 all these things are then of no account with him4 ,he would still say1 ,these are not the things ,i want3 give me food1 or else ,i die4 ,the very same is the case with every soul that truly hungers and thirsts after righteousness4 ,he can find no comfort in any thing but this2 he can be satisfied with nothing else4 ,whatever you offer besides1 it is lightly esteemed2 whether it be riches1 or honour1 or pleasure1 he still says1 this is not the thing which ,i want4 ,give me love or else ,i die6 #d4 99,and it is as impossible to satisfy such a soul1 a soul that is a-thirst for ,god1 the living ,god1 with what the world accounts religion1 as with what they account happiness4 ,the religion of the world implies three things2 first1 ,the doing no harm1 the abstaining from outward sin2 at least from such as is scandalous1 as robbery1 theft1 common swearing1 drunkenness2 secondly1 ,the doing good1 the relieving the poor1 the being charitable1 as it is called3 thirdly1 ,the using the means of grace2 at least1 the going to church and to the ,lord's supper4 ,he in whom these three marks are found1 is termed by the world a religious man4 ,but will this satisfy him who hungers after ,god8 ,no4 ,it is not food for his soul4 ,he wants a religion of a nobler kind1 a religion higher and deeper than this4 ,he can no more feed on this poor1 shallow1 formal thing1 than he can fill his belly with the east-wind4 ,true1 he is careful to abstain from the very appearance of evil3 he is zealous of good works4 ,he attends all the ordinances of ,god4 ,but all this is not what it longs for4 ,this is only the outside of that religion1 which he insatiably hungers after4 ,the knowledge of ,god in ,christ ,jesus1 the life which is hid with ,christ in ,god1 the being joined unto the ,lord in one ,spirit1 the having fellowship with the ,father and the ,son2 the walking in the light as ,god is in the light1 the being purified even as he is pure3 this is the religion1 the righteousness he thirsts after4 ,nor can he rest1 'till he thus rests in ,god4 #e4 ,blessed are they who thus hunger and thirst after righteousness4 ,for they shall be filled4 ,they shall be filled with the thing which they long for2 even with righteousness and true holiness4 ,god shall satisfy them with the blessings of his goodness1 with the felicity of his chosen4 ,he shall feed them with the bread of heaven1 with the manna of his love4 ,he shall give them to drink of his pleasures as out of the river1 which he that drinketh of1 shall never thirst3 only for more and more of the water of life4 ,this thirst shall endure for ever4 ,the painful thirst1 the fond desire ,thy joyous presence shall remove3 ,but my full soul shall still require ,a whole eternity of love4 #f4 99,whosoever then thou art1 to whom ,god hath given to hunger and thirst after righteousness1 cry unto him that thou mayest never lose that inestimable gift1 that this divine appetite may never cease4 ,if many rebuke thee1 and bid thee hold thy peace1 regard them not1 yea1 cry so much the more1 ,jesus1 ,master1 have mercy on me6 ,let me not live1 but to be holy as thou art holy6 ,no more spend thy money for that which is not bread1 nor thy labour for that which satisfieth not4 ,canst thou hope to dig happiness out of the earth8 ,to find it in the things of the world4 ,o trample under foot all its pleasures1 despise its honours1 count its riches as dung and dross3 yea1 and all the things which are beneath the sun1 for the excellency of the knowledge of ,christ ,jesus2 for the entire renewal of thy soul in that image of ,god1 wherein it was originally created4 ,beware of quenching that blessed hunger and thirst1 by what the world calls religion3 a religion of form1 of outside shew1 which leaves the heart as earthly and sensual as ever4 ,let nothing satisfy thee but the power of godliness1 but a religion that is spirit and life2 thy dwelling in ,god and ,god in thee1 the being an inhabitant of eternity2 the entring in by the blood of sprinkling within the veil1 and sitting in heavenly places with ,christ ,jesus4 ,,iii4 #a4 ,and the more they are filled with the life of ,god1 the more tenderly will they be concerned for those1 who are still without ,god in the world1 still dead in trespasses and sins4 ,nor shall this concern for others lose its reward4 ,blessed are the merciful2 for they shall obtain mercy4 ,the word used by our ,lord1 more immediately implies1 the compassionate1 the tender-hearted3 those1 who far from despising1 earnestly grieve for those that do not hunger after ,god4 ,this eminent part of brotherly love1 is here 7by a common figure7 put for the whole3 ,so that the merciful1 in the full sense of the term1 are they who love their neighbours as themselves4 #b4 ,because of the vast importance of this love1 without which1 tho' we spake with the tongues of men and angels1 tho' we had the gift of prophecy and understood all mysteries and all knowledge1 tho' we had all faith so as to remove mountains2 yea1 tho' we gave all our goods to feed the poor1 and our very bodies to be burned1 it would profit us nothing3 the wisdom of ,god has given us by the apostle ,paul1 a full and particular account of it3 by considering which we shall most clearly discern1 who are the merciful that shall obtain mercy4 #c4 ,charity1 or ,love 7as it were to be wished it had been rendered throughout1 being a far plainer and less ambiguous word7 the love of our neighbour as ,christ hath loved us1 suffereth long1 is patient toward all men4 ,it suffers all the weakness1 ignorance1 errors1 infirmities1 all the frowardness and littleness of faith1 in the children of ,god2 all malice and wickedness of the children of the world4 ,and it suffers all this1 not only for a time1 for a short season1 but to the end3 still feeding our enemy when he hungers3 if he thirst1 still giving him drink3 thus continually heaping coals of fire1 of melting love1 upon his head4 #d4 ,and in every step toward this desirable end1 the overcoming evil with good1 love is kind3 7 a word not easily translated7 it is soft1 mild1 benign4 ,it stands at the utmost distance from moroseness1 from all harshness or sowerness of spirit2 and inspires the sufferer at once with the most amiable sweetness1 and the most fervent and tender affection4 #e4 ,consequently1 love envieth not1 it is impossible it should1 it is directly opposite to that baneful temper4 ,it cannot be1 that he who has this tender affection to all1 who earnestly wishes all temporal and spiritual blessings1 all good things in this world and the world to come1 to every soul that ,god hath made1 should be pained at his bestowing any good gift1 on any child of man4 ,if he has himself received the same1 he does not grieve but rejoice1 that another partakes of the common benefit4 ,if he has not1 he blesses ,god1 that his brother at least has1 and is herein happier than himself4 ,and the greater his love1 the more does he rejoice1 in the blessings of all mankind3 the farther is he removed from every kind and degree of envy toward any creature4 #f4 ,love ,not vaunteth not itself1 which co-incides with the very next words1 but rather 7as the word likewise properly imports7 is not rash or hasty in judging4 ,it will not hastily condemn any one4 ,it does not pass a severe sentence1 on a slight or sudden view of things4 ,it first weighs all the evidence1 particularly that which is brought in favour of the accused4 ,a true lover of his neighbour1 is not like the generality of men1 who even in cases of the nicest nature1 8see a little1 presume a great deal1 and so jump to the conclusion40 ,no3 he proceeds with wariness and circumspection1 taking heed to every step3 willingly subscribing to that rule of the ancient ,heathen1 7,o where will the modern ,christian appear67 8,i am so far from lightly believing what one man says against another1 that ,i will not easily believe what a man says against himself4 ,i will always allow him second thoughts1 and many times council too40 #g4 ,it follows1 love is not puffed up4 ,it does not incline or suffer any man to think more highly of himself than he ought to think3 but rather to think soberly4 ,yea1 it humbles the soul unto the dust4 ,it destroys all high conceits engendering pride1 and makes us rejoice to be as nothing1 to be little and vile1 the lowest of all1 the servant of all4 ,they who are kindly affectioned one to another with brotherly love1 cannot but in honour prefer one another4 ,those who having the same love are of one accord1 do in lowliness of mind each esteem other better than themselves4 #h4 ,it doth not behave itself unseemly4 ,it is not rude1 or willingly offensive to any4 ,it renders to all their due2 fear to whom fear1 honour to whom honour3 courtesy1 civility1 humanity to all the world2 in their several degrees honouring all men4 ,a late writer defines good-breeding1 nay1 the highest degree of it1 politeness1 8a continual desire to please1 appearing in all the behaviour40 ,but if so1 there is none so well-bred as a ,christian1 a lover of all mankind4 ,for he cannot but desire to please all men1 for their good1 to edification4 ,and this desire cannot be hid3 it will necessarily appear in all his intercourse with men4 ,for his love is without dissimulation2 it will appear in all his actions and conversation3 yea1 and will constrain him1 tho' without guile1 to become all things to all men1 if by any means he may save some4 #i4 ,and in becoming all things to all men1 love seeketh not her own4 ,in striving to please all men1 the lover of mankind has no eye at all to his own temporal advantage4 ,he covets no man's silver1 or gold1 or apparel3 he desires nothing1 but the salvation of their souls4 ,yea1 in some sense he maybe be said1 not to seek his own spiritual1 any more than temporal advantage4 ,for while he is on the full stretch to save their souls from death1 he1 as it were forgets himself4 ,he does not think of himself1 so long as that zeal for the glory of ,god swallows him up4 ,nay1 at some times1 he may almost seem1 through an excess of love1 to give up himself1 both his soul and his body3 while he cries out with ,moses1 #ef,oh6 this people have sinned a great sin4 ,yet now1 if thou wilt1 forgive their sin4 ,and if not1 blot me out of the book which thou hast written6 ,or with ,st4 ,paul1 #eg;,i could wish that myself were accursed from ,christ1 for my brethren1 my kinsmen according to the flesh6 #aj4 ,no marvel that such love is not provoked3 ,let it be observed1 the word easily1 strangely inserted in the translation1 is not in the original4 ,st4 ,paul's words are absolute4 ,love is not provoked3 it is not provoked to unkindness1 toward any one4 ,occasions indeed will frequently occur2 outward provocations of various kinds3 but love does not yield to provocation4 ,it triumphs over all4 ,in all trials it looketh unto ,jesus1 and is more than conqueror in his love4 ',tis not improbable1 that our translators inserted that word1 as it were to excuse the apostle2 who1 as they supposed1 might otherwise appear to be wanting1 in the very love which he so beautifully describes4 ,they seem to have supposed this from a phrase in the ,acts of the apostles3 which is likewise very inaccurately translated4 ,when ,paul and ,barnabas disagreed concerning ,john1 the translation runs thus1 #eh;,and the contention was so sharp between them1 that they departed asunder4 ,this naturally induces the reader to suppose1 that they were equally sharp therein3 that ,st4 ,paul1 who was undoubtedly right1 with regard to the point in question 7it being quite improper to take ,john with them again1 who had deserted them before7 was as much provoked as ,barnabas1 who gave such a proof of his anger1 as to leave the work for which he had been set apart by the ,holy ,ghost4 ,but the original imports no such thing2 nor does it affirm1 that ,st4 ,paul was provoked at all4 ,it simply says ,and there was a sharpness1 a paroxism of anger3 in consequence of which ,barnabas left ,st4 ,paul1 took ,john and went his own way4 ,paul then chose ,silas and departed1 being recommended by the brethren to the grace of ,god2 7which is not said concerning ,barnabas7 and he went through ,syria and ,cilicia1 as he had proposed1 confirming the churches4 ,but to return4 #aa4 ,love prevents a thousand provocations which would otherwise arise1 because it thinketh no evil4 ,indeed the merciful man cannot avoid knowing many things that are evil1 he cannot but see them with his own eyes1 and hear them with his own ears4 ,for love does not put out his eyes1 so that it is impossible for him1 not to see that such things are done4 ,neither does it take away his understanding1 any more than his senses1 so that he cannot but know that they are evil4 ,for instance3 when he sees a man strike his neighbour1 or hears him blaspheme ,god1 he cannot either question the thing done or the words spoken1 or doubt of their being evil4 ,yet ,the word 7thinketh7 does not refer1 either to our seeing and hearing1 or to the first and involuntary acts of our understanding3 but to our willingly thinking what we need not3 our inferring evil1 where it does not appear3 to our reasoning concerning things which we do not see2 our supposing what we have neither seen nor heard4 ,this is what true love absolutely destroys4 ,it tears up1 root and branch1 all imagining what we have not known4 ,it casts out all jealousies1 all evil surmisings1 all readiness to believe evil4 ,it is frank1 open1 unsuspicious2 and as it cannot design1 so neither does it fear evil4 #ab4 99,it rejoiceth not in iniquity3 common as this is1 even among those who bear the name of ,christ2 who scruple not to rejoice over their enemy1 when he falleth either into affliction or error or sin4 ,indeed how hardly can they avoid this1 who are zealously attached to any party8 ,how difficult is it for them not to be pleased with any fault which they discover in those of the opposite party8 ,with any real or supposed blemish1 either in their principles or practice8 ,what warm defender of any cause is clear of these8 ,yea1 who is so calm as to be altogether free8 ,who does not rejoice when his adversary makes a false step1 which he thinks will advantage his own cause8 ,only a man of love4 ,he alone weeps over either the sin or folly of his enemy1 takes no pleasure in hearing or in repeating it1 but rather desires that it may be forgotten for ever4 #ac4 99,but he rejoiceth in the truth1 wheresoever it is found1 in the truth which is after ,godliness1 bringing forth its proper fruit1 holiness of heart and holiness of conversation4 ,he rejoices to find1 that even those who oppose him1 whether with regard to opinions or some points of practice1 are nevertheless lovers of ,god1 and in other respects unreprovable4 ,he is glad to hear good of them1 and to speak all he can consistently with truth and justice4 ,indeed1 good in general is his glory and joy1 wherever diffused through out the race of mankind4 ,as a citizen of the world he claims a share in the happiness of all the inhabitants of it4 ,because he is a man1 he is not unconcerned in the welfare of any man3 but enjoys whatsoever brings glory to ,god1 and promotes peace and good-will among men4 #ad4 99,this love covereth all things4 7,so without all doubt should be translated3 for otherwise it would be the very same with 4 endured all things47 ,because the merciful man rejoiceth not in iniquity1 neither does he willingly make mention of it4 ,whatever evil he sees1 hears1 or knows1 he nevertheless conceals1 so far as he can1 without making himself partaker of other men's sins4 99,wheresoever or with whomsoever he is1 if he sees any thing which he approves not1 it goes not out of his lips1 unless to the person concerned1 if haply he may gain his brother4 ,so far is he from making the faults or failings of others the matter of his conversation1 that of the absent he never does speak at all1 unless he can speak well4 ,a talebearer1 a backbiter1 a whisperer1 an evil-speaker1 is to him all one as a murderer4 ,he would just as soon cut his neighbour's throat1 as thus murder his reputation4 ,just as soon would he think of diverting himself by setting fire to his neighbour's house1 as of thus scattering abroad arrows1 firebrands and death1 and saying1 ,am ,i not in sport8 99,he makes one only exception4 ,sometimes he is convinced1 that it is for the glory of ,god1 or 7which comes to the same7 the good of his neighbour1 that an evil should not be covered4 ,in this case1 for the benefit of the innocent1 he is constrained to declare the guilty4 ,but even here1 #a4 ,he will not speak at all1 'till love1 superior love constrains him4 #b4 ,he cannot do it from a general confused view of doing good1 or promoting the glory of ,god1 but from a clear sight of some particular end1 some determinate good which he pursues4 #c4 ,still he cannot speak1 unless he be fully convinced1 that this very means is necessary to that end2 that the end cannot be answered1 at least not so effectually by any other way4 #d4 ,he then doth it with the utmost sorrow and reluctance1 using it as the last and worst medicine1 a desperate remedy in a desperate case1 a kind of poison never to be used but to expel poison4 ,consequently1 #e4 ,he uses it as sparingly as possible4 ,and this he does with fear and trembling1 least he should transgress the law of love by speaking too much1 more than he would have done by not speaking at all4 #ae4 ,love believeth all things4 ,it is always willing to think the best2 to put the most favourable construction on every thing4 ,it is ever ready to believe whatever may tend to the advantage of any one's character4 ,it is easily convinced of 7what it earnestly desires7 the innocence or integrity of any man2 or1 at least1 of the sincerity of his repentance1 if he had once erred from the way4 ,it is glad to excuse whatever is amiss2 to condemn the offender as little as possible1 and to make all the allowance for human weakness1 which can be done without betraying the truth of ,god4 #af4 99,and when it can no longer believe1 then love hopeth all things4 ,is any evil related of any man8 ,love hopes1 that the relation is not true1 that the thing related was never done8 ,is it certain it was88,but perhaps it was not done with such circumstances as are related2 so that allowing the fact1 there is room to hope1 it was not so ill as it is represented40 ,was the action apparently1 undeniably evil8 ,love hopes the intention was not so4 ,is it clear1 the design was evil too88,yet might it not spring from the settled temper of the heart3 but from a start of passion1 or from some vehement temptation1 which hurried the man beyond himself40 ,and even when it cannot be doubted1 but all the actions1 designs and tempers are equally evil3 still love hopes that ,god will at last make bare his arm1 and get himself the victory2 and that there shall be joy in heaven over this one sinner that repenteth1 more than over ninety and nine just persons that need no repentance4 #ag4 99,lastly1 ,it endureth all things4 ,this compleats the character1 of him that is truly merciful4 ,he endureth not some1 not many things only1 not most1 but absolutely all things4 ,whatever the injustice1 the malice1 the cruelty of men1 can inflict1 he is able to suffer4 ,he calls nothing intolerable2 he never says of any thing1 8,this is not to be borne40 ,no2 he can1 not only do1 but suffer all things thro' ,christ which strengtheneth him4 ,and all he suffers does not destroy his love1 not impair it in the least4 ,it is proof against all4 ,it is a flame that burns even in the midst of the great deep4 ,many waters cannot quench his love1 neither can the floods drown it4 ,it triumphs over all4 ,it never faileth1 either in time or in eternity4 8,in obedience to what heaven decrees1 ,knowledge shall fail and prophecy shall cease4 ,but lasting charity's more ample sway1 ,nor bound by time1 nor subject to decay1 ,in happy triumph shall for ever live1 ,and endless good diffuse1 and endless praise receive40 ,so shall the merciful obtain mercy3 not only by the blessing of ,god1 upon all their ways1 by his now repaying the love they bear to their brethren1 a thousand fold into their own bosom3 but likewise by an exceeding and eternal weight of glory1 in the kingdom prepared for them from the beginning of the world4 #ah4 99,for a little while you may say1 ,wo is me that ,i am constrained to dwell with ,mesech1 and to have my habitation among the tents of ,kedar6 ,you may pour out your soul1 and bemoan the loss of true1 genuine love in the earth4 ,lost indeed6 ,you may well say1 7but not in the antient sense7 8,see how these ,christians love one another60 ,these ,christian kingdoms1 that are tearing out each other's bowels1 desolating one another with fire and sword6 ,these ,christian armies1 that are sending each other by thousands1 by ten thousands quick into hell6 ,these ,christian nations1 that are all on fire with intestine broils1 party against party1 faction against faction6 ,these ,christian cities1 where deceit and fraud1 oppression and wrong1 yea1 robbery and murder go not out of their streets6 ,these ,christian families1 torn asunder with envy1 jealousy1 anger1 domestic jars1 without number1 without end6 ,yea1 what is most dreadful1 most to be lamented of all1 these ,christian churches6,churches1 7tell it not in ,gathbut alas1 how can we hide it1 either from ,jews1 ,turks1 or ,pagans87 that bear the name of ,christ the ,prince of peace1 and wage continual war with each other6 ,that convert sinners by burning them alive3 that are drunk with the blood of the saints6,does this praise belong only to ,babylon the ,great1 the ,mother of ,harlots and abominations of the earth8 ,nay1 verily3 but reformed churches 7so called7 have fairly learned to tread in her steps4 ,protestant churches too know to persecute1 when they have power in their hands1 even unto blood4 ,and mean while1 how do they also anathematize each other6 ,devote each other to the nethermost hell6 ,what wrath1 what contention1 what malice1 what bitterness1 is every where found among them8 ,even where they agree in essentials1 and only differ in opinions1 or in the circumstantials of religion4 ,who follows after only the things that make for peace1 and things wherewith one may edify another8 ,o ,god6 ,how long8 ,shall thy promise fail8 ,fear it not1 ye little flock4 ,against hope believe in hope4 ,it is your ,father's good pleasure1 yet to renew the face of the earth4 ,surely all these things shall come to an end1 and the inhabitants of the earth shall learn righteousness4 ,nation shall not lift up sword against nation1 neither shall they know war any more4 ,the mountain of the ,lord's house shall be established on the top of the mountains3 and all the kingdoms of the world shall become the kingdom of our ,god4 ,they shall not then hurt or destroy1 in all his holy mountain3 but they shall call their walls salvation and their gates praise4 ,they shall all be without spot or blemish1 loving one another1 even as ,christ hath loved us4,be thou part of the first-fruits1 if the harvest is not yet4 ,do thou love thy neighbour as thyself4 ,the ,lord ,god fill thy heart with such a love to every soul1 that thou mayest be ready to lay down thy life for his sake6 ,may thy soul continually overflow with love1 swallowing up every unkind and unholy temper1 'till he calleth thee up into the region of love1 there to reign with him for ever and ever6 ,,sermon ,,xxiii4 ,,upon ,,our ,,lord',s ,,sermon ,,on ,,the ,,mount4 ,,discourse ,,iii4 ,,matt4 v4 #h1 #i1 #aj1 #aa1 #ab4 ,blessed are the pure in heart2 for they shall see ,god4 ,blessed are the peace-makers2 for they shall be called the children of ,god4 ,blessed are they which are persecuted for righteousness-sake2 for theirs is the kingdom of heaven4 ,blessed are ye when men shall revile you1 and persecute you1 and shall say all manner of evil against you falsely for my sake4 ,rejoice and be exceeding glad2 for great is your reward in heaven3 for so persecuted they the prophets which were before you4 ,i4 #a4 ,,how excellent things are spoken of the love of our neighbour6 ,it is the fulfilling of the law1 the end of the commandment4 ,without this all we have1 all we do1 all we suffer1 is of no value in the sight of ,god4 ,but it is that love of our neighbour which springs from the love of ,god3 otherwise itself is nothing worth4 ,it behoves us therefore to examine well upon what foundation our love of our neighbour stands3 whether it is really built upon the love of ,god8 ,whether we do love him1 because he first loved us8 ,whether we are pure in heart8 ,for this is the foundation1 which shall never be moved4 ,blessed are the pure in heart2 for they shall see ,god4 #b4 ,the pure in heart are they1 whose hearts ,god hath purified even as he is pure2 who are purified thro' faith in the blood of ,jesus1 from every unholy affection2 who being cleansed from all filthiness of flesh and spirit1 perfect holiness in the loving fear of ,god4 ,they are1 through the power of his grace1 purified from pride1 by the deepest poverty of spirit2 from anger1 from every unkind or turbulent passion1 by meekness and gentleness2 from every desire but to please and enjoy ,god1 to know and love him more and more1 by that hunger and thirst after righteousness1 which now engrosses their whole soul3 so that now they love the ,lord their ,god1 with all their heart1 and with all their soul and mind and strength4 #c4 ,but how little has this purity of heart been regarded1 by the false teachers of all ages8 ,they have taught men barely1 to abstain from such outward impurities1 as ,god hath forbidden by name4 ,but they did not strike at the heart2 and by not guarding against1 they in effect1 countenanced inward corruptions4 ,a remarkable instance of this1 our ,lord has given us1 in the following words3 ,ye have heard1 that it was said by them of old time1 ,thou shalt not commit adultery4#ei ,and in explaining this1 those blind leaders of the blind1 only insist on men's abstaining from the outward act4 #fj;,but ,i say unto you1 whosoever looketh on a woman to lust after her1 hath committed adultery with her already in his heart1 for ,god requireth truth in the inward parts4 ,he searcheth the heart and trieth the reins4 ,and if thou incline unto iniquity with thy heart1 the ,lord will not hear thee4 #d4 ,and ,god admits no excuse for retaining any thing1 which is an occasion of impurity4 ,therefore if thy right eye offend thee1 pluck it out and cast it from thee3 for it is profitable for thee that one of thy members should perish1 and not that thy whole body should be cast into hell1 ver4 #bi4 ,if persons as dear to thee as thy right eye1 be an occasion of thy thus offending ,god1 a means of exciting unholy desire in thy soul2 delay not2 forcibly separate from them4 ,and if thy right hand offend thee1 cut it off1 and cast it from thee3 for it is profitable for thee that one of thy members should perish1 and not that thy whole body should be cast into hell1 ver4 #cj4 ,if any who seem as necessary to thee as thy right hand1 be an occasion of sin1 of impure desire2 even though it were never to go beyond the heart1 never to break out in word or action3 constrain thyself to an entire and final parting3 cut them off at a stroke2 give them up to ,god4 ,any loss1 whether of pleasure or substance or friends1 is preferable to the loss of thy soul4 ,two steps only it may not be improper to take1 before such an absolute and final separation4 ,first1 ,try whether the unclean spirit may not be driven out by fasting and prayer1 and by carefully abstaining from every action and word and look1 which thou hast found to be an occasion of evil4 ,secondly1 ,if thou art not by this means delivered1 ask council of him that watcheth over thy soul1 or at least of some who have experience in the ways of ,god1 touching the time and manner of that separation4 ,but confer not with flesh and blood1 lest thou be given up to a strong delusion to believe a lie4 #e4 ,nor may marriage itself1 holy and honourable as it is1 be used1 as a pretence for giving a loose to our desires4 ,indeed1 ,it hath been said1 ,whosoever will put away his wife1 let him give her a writing of divorcement4 ,and then all was well1 tho' he alledged no cause1 but that he did not like her2 or liked another better4 ,but ,i say unto you1 that whosoever shall put away his wife1 saving for the cause of fornication 7that is1 adultery2 the word signifying unchastity in general1 either in the married or unmarried state7 causeth her to commit adultery2 if she marry again2 and whosoever shall marry her that is put away1 committeth adultery1 ver4 #ca1 #cb4 ,all ,polygamy is clearly forbidden in these words1 wherein our ,lord expresly declares1 ,that for any woman who has a husband alive1 to marry again is adultery4 ,by parity of reason1 it is adultery for any man to marry again1 so long as he has a wife alive4 ,yea1 altho' they were divorced3 unless that divorce had been for the cause of adultery4 ,in that only case1 there is no scripture1 which forbids to marry again4 #f4 ,such is the purity of heart which ,god requires1 and works in those who believe on the ,son of his love4 ,and blessed are they who are thus pure in heart4 ,for they shall see ,god4 ,he will manifest himself unto them1 not only as he doth not unto the world1 but as he doth not always to his own children4 ,he will bless them with the cleared communications of his ,spirit1 the most intimate fellowship with the ,father and with the ,son4 ,he will cause his presence to go continually before them1 and the light of his countenance to shine upon them4 ,it is the ceaseless prayer of their heart1 ,i beseech thee1 shew me thy glory3 and they have the petition they ask of him4 ,they now see him by faith 7the veil of flesh being made1 as it were1 transparent7 even in these his lowest works1 in all that surrounds them1 in all that ,god has created and made4 ,they see him in the height above1 in the depth beneath2 they see him filling all in all4 99,the pure in heart see all things full of ,god4 ,they see him in the firmament of heaven1 in the moon walking in brightness1 in the sun when he rejoiceth as a giant to run his course4 ,they see him making the clouds his chariots1 and walking upon the wings of the wind4 ,they see him preparing rain for the earth1 and blessing the increase of it2 giving grass for the cattle1 and green herb for the use of man4 ,they see the ,creator of all1 wisely governing all1 and upholding all things by the word of his power4 ,o ,lord1 our governor6 ,how excellent is thy name in all the world6 #g4 ,in all his providences relating to themselves1 to their souls or bodies1 the pure in heart do more particularly see ,god4 ,they see his hand ever over them for good2 giving them all things in weight1 and measure1 numbring the hairs of their head1 making a hedge round about them and all that they have1 and disposing all the circumstances of their life1 according to the depth both of his wisdom and mercy4 #h4 ,but in a more especial manner1 they see ,god in his ordinances4 ,whether they appear in the great congregation1 to pay him the honour due unto his name1 and worship him in the beauty of holiness2 or enter into their closets and there pour out their souls before their ,father which is in secret3 whether they search the oracles of ,god1 or hear the ambassadors of ,christ proclaiming glad tidings of salvation2 or by eating of that bread1 and drinking of that cup1 shew forth his death till he come in the clouds of heaven3 in all these his appointed ways1 they find such a near approach as cannot be exprest4 ,they see him1 as it were1 face to face1 and talk with him1 as a man talketh with his friend3 a fit preparation for those mansions above1 wherein they shall see him as he is4 #i4 ,but how far were they from seeing ,god1 who having heard1 that it had been said by them of old time1 #fa,thou shalt not forswear thyself1 but shalt perform unto the ,lord thine oaths3 interpreted it thus1 ,thou shalt not forswear thyself1 when thou swearest by the ,lord ,jehovah4 ,thou shalt perform unto the ,lord these thine oaths4 ,but as to other oaths1 he regardeth them not4 ,so the ,pharisees taught4 ,they not only allowed all manner of swearing in common conversation3 but accounted even forswearing a little thing1 so they had not sworn by the peculiar name of ,god4 ,but our ,lord here absolutely forbids all common swearing1 as well as false swearing3 and shews the heinousness of both1 by the same awful consideration1 ,that every creature is ,god's1 and he is every where present1 in all1 and over all4 #fb;,i say unto you1 swear not at all3 neither by heaven1 for it is ,god's throne4 ,and therefore this is the same as to swear by him1 who sitteth upon the circle of the heavens3 #fcnor by the earth3 for it is his footstool2 and he is as intimately present in earth as heaven3 neither by ,jerusalem1 for it is the city of the great ,king1 and ,god is well known in her palaces4 #fd,neither shalt thou swear by thy head2 because thou canst not make one hair white or black3 because even this1 it is plain1 is not thine but ,god's1 the sole disposer of all in heaven and earth4 #fe;,but let your communication1 your conversation1 your discourse with each other1 be yea1 yea2 nay1 nay3 a bare1 serious affirming or denying2 for whatsoever is more than these1 cometh of evil3 is of the evil one2 proceedeth from the devil and is a mark of his children4 #aj4 ,that our ,lord does not here forbid1 the swearing in judgment and truth1 when we are required so to do by a magistrate1 may appear1 #a4 ,from the occasion of this part of his discourse1 the abuse he was here reproving1 which was false swearing and common swearing2 the swearing before a magistrate being quite out of the question4 #b4 ,from the very words wherein he forms the general conclusion1 ,let your communication1 or discourse1 be yea1 yea2 nay1 nay4 #c4 ,from his own example2 for he answered himself upon oath1 when required by a magistrate4 ,when #ffthe high priest said unto him1 ,i adjure thee by the living ,god1 that thou tell us1 whether thou be the ,christ1 the ,son of ,god8 ,jesus immediately answered in the affirmative1 ,thou hast said 7i4e4 the truth74 ,nevertheless 7or rather1 ,moreover7 ,i say unto you1 ,hereafter shall ye see the ,son of man sitting on the right hand of power1 and coming in the clouds of heaven4 #d4 ,from the example of ,god1 even the ,father1 #fgwho willing the more abundantly to shew unto the heirs of promise the immutability of his counsel1 confirmed it by an oath4 #e4 ,from the example of ,st4 ,paul1 who1 we think had the ,spirit of ,god1 and well understood the mind of his master4 #fh;,god is my witness1 saith he1 to the ,romans1 that without ceasing1 ,i make mention of you always in my prayers3 to the ,corinthians1 #fi;,i call ,god to record upon my soul1 that to spare you ,i came not as yet unto ,corinth3 and to the ,philippians4 #gj;,god is my record1 how greatly ,i long after you1 in the bowels of ,jesus ,christ4 7,hence it undeniably appears1 that if the apostle knew the meaning of his ,lord's words1 they do not forbid swearing on weighty occasions1 even to one another3 how much less before a magistrate87 ,and lastly1 from that assertion of the great apostle1 concerning solemn swearing in general1 7which it is impossible he could have mentioned without any touch of blame1 if his ,lord had totally forbidden it7 #ga,men verily swear by the greater1 7by one greater than themselves7 and an oath for confirmation is to them the end of all strife4 #aa4 ,but the great lesson which our blessed ,lord inculcates here1 and which he illustrates by this example1 is1 that ,god is in all things1 and that we are to see the ,creator in the glass of every creature2 that we should use and look upon nothing as separate from ,god1 which indeed is a kind of practical atheism2 but with a true magnificence of thought1 survey heaven and earth and all that is therein1 as contained by ,god in the hollow of his hand1 who by his intimate presence holds them all in being1 who pervades and actuates the whole created frame1 and is1 in a true sense1 the soul of the universe4 ,,ii4 #a4 ,thus far our ,lord has been more directly employed1 in teaching the religion of the heart4 ,he has shewn1 what ,christians are to be4 ,he proceeds to shew1 what they are to do also3 how inward holiness is to exert itself1 in our outward conversation4 ,blessed1 saith he1 are the peace-makers2 for they shall be called the children of ,god4 #b4 ,the peace-makers3 ,the word in the original is ,it is well known that in the sacred writings1 implies all manner of good2 every blessing that relates either to the soul or the body1 to time or eternity4 ,accordingly when ,st4 ,paul in the titles of his epistles1 wishes grace and peace to the ,romans or the ,corinthians1 it is as if he had said1 8,as a fruit of the free1 undeserved love and favour of ,god1 may you enjoy all blessings1 spiritual and temporal1 all the good things which ,god hath prepared for them that love him40 #c4 ,hence we may easily learn1 in how wide a sense1 the term1 peace-makers is to be understood4 ,in its literal meaning it implies1 those lovers of ,god and man1 who utterly detest and abhor all strife and debate1 all variance and contention3 and accordingly labour with all their might1 either to prevent this fire of hell from being kindled1 or when it is kindled1 from breaking out1 or when it is broke out1 from spreading any farther4 ,they endeavour to calm the stormy spirits of men1 to quiet their turbulent passions1 to soften the minds of contending parties1 and1 if possible1 reconcile them to each other4 ,they use all innocent arts1 and employ all their strength1 all the talents which ,god has given them1 as well to preserve peace1 where it is1 as to restore it1 where it is not4 ,it is the joy of their heart1 to promote1 to confirm1 to increase mutual good-will among men3 but more especially among the children of ,god1 however distinguished by things of smaller importance2 that as they have all one ,lord1 one faith2 as they are all called in one hope of their calling1 so they may all walk worthy of the vocation wherewith they are called3 with all lowliness and meekness1 with long-suffering1 forbearing one another in love2 endeavouring to keep the unity of the ,spirit1 in the bond of peace4 #d4 ,but in the full extent of the word1 a peace-maker is one1 that as he hath opportunity1 doth good unto all men3 one that being filled with the love of ,god and of all mankind1 cannot confine the expressions of it to his own family1 or friends1 or acquaintance1 or party3 or to those of his own opinions2 no1 nor those who are partakers of like precious faith3 but steps over all these narrow bounds1 that he may do good to every man3 that he may some way or other manifest his love to neighbours and strangers1 friends and enemies4 ,he doth good to them all1 as he hath opportunity1 that is on every possible occasion2 redeeming the time1 in order thereto1 buying up every opportunity1 improving every hour1 losing no moment wherein he may profit another4 ,he does good1 not of one particular kind1 but good in general3 in every possible way1 employing herein all his talents of every kind2 all his powers and faculties of body and soul2 all his fortune1 his interest1 his reputation2 desiring only1 that when his ,lord cometh he may say1 8,well done1 good and faithful servant60 #e4 ,he doth good1 to the uttermost of his power1 even to the bodies of all men4 ,he rejoices to deal his bread to the hungry1 and to cover the naked with a garment4 ,is any a stranger8 ,he takes him in1 and relieves him according to his necessities4 ,are any sick or in prison8 ,he visits them1 and administers such help as they stand most in need of4 ,and all this he does1 not as unto man2 but remembring him that hath said1 ,inasmuch as ye have done it unto one of the least of these my brethren1 ye have done it unto me4 #f4 ,how much more does he rejoice1 if he can do any good to the soul of any man8 ,this power indeed belongeth unto ,god4 ,it is he only that changes the heart1 without which every other change is lighter than vanity4 ,nevertheless it pleases him who worketh all in all1 to help man chiefly by man2 to convey his own power and blessing and love1 through one man to another4 ,therefore1 although it be certain1 that the help which is done upon earth ,god doth it himself1 yet has no man need1 on this account1 to stand idle in his vineyard4 ,the peace maker cannot3 he is ever labouring therein1 and as an instrument in ,god's hand1 preparing the ground for his ,master's use1 or sowing the seed of the kingdom1 or watering what is already sown1 if haply ,god may give the increase4 ,according to the measure of grace which he has received1 he uses all diligence1 either to reprove the gross sinner1 to reclaim those who run on headlong in the broad way of destruction2 or to give light to them that sit in darkness1 and are ready to perish for lack of knowledge2 or to support the weak1 to lift up the hands that hang down and the feeble knees2 or to bring back and heal that which was lame and turned out of the way4 ,nor is he less zealous to confirm those who are already striving to enter in at the strait gate2 to strengthen those that stand1 that they may run with patience the race which is set before them2 to build up in their most holy faith1 those that know in whom they have believed3 to exhort them to stir up the gift of ,god which is in them1 that daily growing in grace1 an entrance may be ministered unto them abundantly1 into the everlasting kingdom of our ,lord and ,saviour ,jesus ,christ4 #g4 ,blessed are they who are thus continually employed1 in the work of faith and the labour of love4 ,for they shall be called1 that is1 shall be 7a common hebraism7 the children of ,god4 ,god shall continue unto them the ,spirit of adoption1 yea1 shall pour it more abundantly into their hearts4 ,he shall bless them with all the blessings of his children4 ,he shall acknowledge them as sons before angels and men2 and if sons1 then heirs2 heirs of ,god and joint heirs with ,christ4 ,,iii4 #a4 ,one would imagine such a person as has been above described1 so full of genuine humility1 so unaffectedly serious1 so mild and gentle1 so free from all selfish design1 so devoted to ,god1 and such an active lover of men1 should be the darling of mankind4 ,but our ,lord was better acquainted with human nature1 in its present state4 ,he therefore closes the character of this man of ,god1 with shewing him the treatment he is to expect in the world4 ,blessed1 saith he1 are they which are persecuted for righteousness sake2 for theirs is the kingdom of heaven4 #b4 ,in order to understand this throughly1 let us1 first enquire1 who are they that are persecuted4 ,and this we may easily learn from ,st4 ,paul3 #gb;,as of old1 he that was born after the flesh1 persecuted him that was born after the ,spirit1 even so it is now4 ,yea1 saith the apostle1 and all that will live godly in ,christ ,jesus1 shall suffer persecution4 ,the same we are taught by ,st4 ,john4 #gc,marvel not1 my brethren1 if the world hate you4 ,we know that we have passed from death unto life1 because we love the brethren4 ,as if he had said1 the brethren1 the ,christians cannot be loved1 but by them who have passed from death unto life4 ,and most expresly1 by our ,lord3 #gd;,if the world hate you1 ye know that it hated me before it hated you4 ,if ye were of the world1 the world would love its own2 but because ye are not of the worldtherefore the world hateth you4 ,remember the word that ,i said unto you1 ,the servant is not greater than his ,lord4 ,if they have persecuted me1 they will also persecute you4 ,by all these scriptures it manifestly appears1 who they are that are persecuted3 namely1 the righteous1 he that is born after the ,spirit2 all that will live godly in ,christ ,jesus3 they that are passed from death unto life2 those who are not of the world3 ,all those who are meek and lowly in heart1 that mourn for ,god1 that hunger after his likeness2 all that love ,god and their neighbour1 and therefore as they have opportunity1 do good unto all men4 #c4 99,if it be1 secondly1 enquired1 why they are persecuted8 ,the answer is equally plain and obvious4 ,it is for righteousness sake2 because they are righteous2 because they are born after the ,spirit2 because they will live godly in ,christ ,jesus2 because they are not of the world4 ,whatever may be pretended1 this is the real cause3 be their infirmities more or less1 still if it were not for this1 they would be borne with1 and the world would love its own4 ,they are persecuted1 because they are poor in spirit1 that is1 say the world1 8poor-spirited1 mean1 dastardly souls1 good for nothing1 not fit to live in the world30 ,because they mourn2 8they are such dull1 heavy1 lumpish creatures1 enough to sink any one's spirits that sees them3 they are mere death-heads2 they kill innocent mirth1 and spoil company wherever they come40 ,because they are meek2 8tame1 passive fools1 just fit to be trampled upon30 ,because they hunger and thirst after righteousness2 8a parcel of hot-brained enthusiasts1 gaping after they know not what1 not content with rational religion1 but running mad after raptures and inward feelings30 ,because they are merciful1 lovers of all1 lovers of the evil and unthankful2 8encouraging all manner of wickedness2 nay1 tempting people to do mischief by impunity3 and men who1 it is to be feared1 have their own religion still to seek2 very loose in their principles30 ,because they are pure in heart3 8uncharitable creatures6 ,that damn all the world1 but those that are of their own sort6 ,blasphemous wretches1 that pretend to make ,god a liar1 to live without sin60 ,above all1 because they are peace-makers1 because they take all opportunities of doing good to all men4 ,this is the grand reason why they have been persecuted in all ages1 and will be 'till the restitution of all things4 8,if they would but keep their religion to themselves1 it would be tolerable4 ,but it is this spreading their errors1 this infecting so many others1 which is not to be endured4 ,they do so much mischief in the world1 that they ought to be tolerated no longer4 ,it is true1 the men do some things well enough2 they relieve some of the poor4 ,but this too1 is only done to gain the more to their party2 and so1 in effect1 to do the more mischief40 ,thus the men of the world sincerely think and speak4 ,and the more the kingdom of ,god prevails1 the more the peace-makers are enabled to propagate lowliness1 meekness1 and all other divine tempers2 the more mischief is done1 in their account4 ,consequently1 the more are they enraged1 against the authors of this1 and the more vehemently will they persecute them4 #d4 ,let us1 thirdly1 enquire1 who are they that persecute them8 ,st4 ,paul answers1 ,he that is born after the flesh2 every one who is not born of the ,spirit1 or at least1 desirous so to be3 all that do not1 at least1 labour to live godly in ,christ ,jesus3 all that are not passed from death unto life1 and consequently cannot love the brethren3 the world1 that is according to our ,saviour's account1 they who know not him that sent me3 they who know not ,god1 even the loving1 pardoning ,god1 by the teaching of his own ,spirit4 ,the reason is plain4 ,the spirit which is in the world is directly opposite to the ,spirit which is of ,god4 ,it must therefore needs be1 that those who are of the world1 will be opposite to those who are of ,god4 ,there is the utmost contrariety between them1 in all their opinions1 their desires1 designs1 and tempers4 ,and hitherto the leopard and the kid1 cannot lie down in peace together4 ,the proud1 because he is proud1 cannot but persecute the lowly2 the light and airy1 those that mourn3 and so in every other kind2 the unlikeness of disposition1 7were there no other7 being a perpetual ground of enmity1 therefore 7were it only on this account7 all the servants of the devil1 will persecute the children of ,god4 #e4 99,should it be inquired1 fourthly1 how they will persecute them8 ,it may be answered in general1 just in that manner and measure which the wise ,disposer of all1 sees will be most for his glory2 will tend most to his children's growth in grace1 and the enlargement of his own kingdom4 ,there is no one branch of ,god's government of the world1 which is more to be admired than this4 ,his ear is never heavy to the threatnings of the persecutor1 or the cry of the persecuted4 ,his eye is ever open1 and his hand stretched out1 to direct every the minutest circumstance4 ,when the storm shall begin1 how high it shall rise1 which way it shall point its course1 when and how it shall end1 are all determined by his unerring wisdom4 ,the ungodly are only a sword of his3 an instrument which he uses1 as it pleaseth him1 and which itself1 when the gracious ends of his providence are answered1 is cast into the fire4 ,at some rare times1 as when ,christianity was planted first1 and while it was taking root in the earth2 as also when the pure doctrine of ,christ began to be planted again in our nation3 ,god permitted the storm to rise high1 and his children were called to resist unto blood4 ,there was a peculiar reason why he suffered this with regard to the apostles1 that their evidence might be the more unexceptionable4 ,but from the annals of the church1 we learn another1 and a far different reason1 why he suffered the heavy persecutions which arose in the second and third centuries3 namely1 because the mystery of iniquity did so strongly work1 because of the monstrous corruptions which even then reigned in the church3 these ,god chastised1 and at the same time strove to heal1 by those severe but necessary visitations4 ,perhaps the same observation may be made1 with regard to the grand persecution in our own land4 ,god had dealt very graciously with our nation2 he had poured out various blessings upon us4 ,he had given us peace abroad and at home2 and a king wise and good1 beyond his years4 ,and above all1 he had caused the pure light of his gospel1 to arise and shine amongst us4 ,but what return did he find8 ,he looked for righteousness4 ,but behold a cry6 ,a cry of oppression and wrong1 of ambition and injustice1 of malice and fraud and covetousness4 ,yea1 the cry of those who even then expired in the flames1 entered into the ears of the ,lord of sabbaoth4 ,it was then ,god arose to maintain his own cause1 against those that held the truth in unrighteousness4 ,then he sold them into the hands of their persecutors1 by a judgment mixt with mercy3 an affliction to punish and yet a medicine to heal the grievous backslidings of his people4 #f4 ,but it is seldom ,god suffers the storm to rise so high1 as torture or death or bonds or imprisonment4 ,whereas his children are frequently called to endure those lighter kinds of persecution2 they frequently suffer the estrangement of kinsfolks2 the loss of the friends that were as their own soul4 ,they find the truth of their ,lord's word 7concerning the event1 though not the design of his coming7 #ge,suppose ye that ,i am come to give peace upon earth8 ,i tell you nay2 but rather division4 ,and hence will naturally follow loss of business or employment1 and consequently of substance4 ,but all these circumstances likewise are under the wise direction of ,god1 who allots to every one what is most expedient for him4 #g4 ,but the persecution which attends all the children of ,god1 is that our ,lord describes in the following words4 ,blessed are ye when men shall revile you and persecute you 7shall persecute1 by reviling you7 and say all manner of evil against you1 falsely1 for my sake4 ,this cannot fail3 it is the very badge of our discipleship3 it is one of the seals of our calling4 ,it is a sure portion1 entailed on all the children of ,god3 if we have it not1 we are bastards and not sons4 ,strait thro' evil report1 as well as good report1 lies the only way to the kingdom4 ,the meek1 serious1 humble1 zealous lovers of ,god and man1 are of good report among their brethren2 but of evil report with the world1 who count and treat them as the filth and off-scouring of all things4 #h4 ,indeed some have supposed1 that before the fulness of the ,gentiles shall come in1 the scandal of the cross will cease3 that ,god will cause ,christians to be esteemed and loved1 even by those who are as yet in their sins4 ,yea1 and sure it is1 that even now1 he at sometimes suspends the contempt as well as the fierceness of men3 he makes a man's enemies to be at peace with him for a season1 and gives him favour with his bitterest persecutors4 ,but setting aside this exempt case1 the scandal of the cross is not yet ceased3 but a man may say still1 ,if ,i please men1 ,i am not the servant of ,christ3 let no man therefore regard that pleasing suggestion 7pleasing doubtless to flesh and blood7 8,that bad men only pretend to hate and despise them that are good1 but do indeed love and esteem them in their hearts40 ,not so3 they may employ them sometimes2 but it is for their own profit4 ,they may put confidence in them3 for they know their ways are not like other mens4 ,but still they love them not2 unless so far as the ,spirit of ,god may be striving with them4 ,our ,saviour's words are express3 ,if ye were of the world1 the world would love its own2 but because ye are not of the world1 therefore the world hateth you4 ,yea1 7setting aside what exceptions may be made by the preventing grace or the peculiar providence of ,god7 it hateth them as cordially and sincerely1 as ever it did their ,master4 #i4 ,it remains only to enquire1 how are the children of ,god to behave1 with regard to persecution8 99,and first1 they ought not knowingly or designedly1 to bring it upon themselves4 ,this is contrary both to the example and advice of our ,lord and all his apostles2 who teach us not only not to seek1 but to avoid it1 as far as we can1 without injuring our conscience2 without giving up any part of that righteousness1 which we are to prefer before life itself4 ,so our ,lord expresly1 ,when they persecute you in this city1 flee ye into another3 which is indeed1 when it can be taken1 the most unexceptionable way of avoiding persecution4 #aj4 ,yet think not1 that you can always avoid it1 either by this1 or any other means4 ,if ever that idle imagination steals into your heart1 put it to flight by that earnest caution1 ,remember the word that ,i said unto you1 ,the servant is not greater than his ,lord4 ,if they have persecuted me1 they will also persecute you4 ,be ye wise as serpents1 and harmless as doves4 ,but will this screen you from persecution8 ,not unless you have more wisdom than your ,master1 or more innocence than the ,lamb of ,god4 ,neither desire to avoid it1 to escape it wholly2 for if you do1 you are none of his4 ,if you escape the persecution1 you escape the blessing2 the blessing of those who are persecuted for righteousness sake4 ,if you are not persecuted for righteousness sake1 you cannot enter into the kingdom of heaven4 ,if we suffer with him1 we shall also reign with him4 ,but if we deny him1 he will also deny us4 #aa4 ,nay1 rather1 rejoice and be exceeding glad1 when men persecute you for his sake3 when they persecute you by reviling you1 and by saying all manner of evil against you falsely2 7which they will not fail to mix with every kind of persecution2 they must blacken you to excuse themselves47 ,for so persecuted they the prophets which were before you1 those who were most eminently holy in heart and life2 yea1 and all the righteous which ever have been from the beginning of the world4 ,rejoice1 because by this mark also1 ye know unto whom ye belong4 ,and because great is your reward in heaven3 the reward purchased by the blood of the covenant1 and freely bestowed in proportion to your sufferings1 as well as to your holiness of heart and life4 ,be exceeding glad2 knowing that these light afflictions1 which are but for a moment1 work out for you a far more exceeding and eternal weight of glory4 #ab4 ,mean time1 let no persecution turn you out of the way of lowliness and meekness1 of love and beneficence4 #gf,ye have heard indeed that it hath been said1 an eye for an eye and a tooth for a tooth4 ,and your miserable teachers have hence allowed you to avenge yourselves1 to return evil for evil4 ,but ,i say unto you1 that ye resist not evil,not thus2 not by returning it in kind4 ,but 7rather than do this7 whosoever smiteth thee on thy right cheek1 turn to him the other also4 ,and if any man will sue thee at the law and take away thy coat1 let him have thy cloak also4 ,and whosoever shall compel thee to go a mile1 go with him twain4 ,so invincible let thy meekness be4 ,and be thy love suitable thereto4 ,give to him that asketh thee1 and from him that would borrow of thee turn not thou away4 ,only1 give not away that which is another man's1 that which is not thine own4 ,therefore1 #a4 ,take care to owe no man any thing4 ,for what thou owest1 is not thy own but another man's4 #b4 ,provide for those of thine own houshold4 ,this also ,god hath required of thee3 and what is necessary to sustain them in life and godliness1 is also not thine own4 ,then1 #c4 ,give or lend all that remains from day to day1 or from year to year4 ,only first1 seeing thou canst not give or lend to all1 remember the houshold of faith4 #ac4 ,the meekness and love we are to feel1 the kindness we are to shew to them which persecute us for righteousness sake1 our blessed ,lord describes farther in the following verses4 ,o that they were graven upon our hearts6 #gg,ye have heard that it hath been said1 ,thou shalt love thy neighbour and hate thy enemy4 7,god indeed had said only the former part1 ,thou shalt love thy neighbour4 ,the children of the devil had added the latter1 and hate thy enemy47 99,but ,i say unto you1 #a4 ,love your enemies4 ,see that you bear a tender good will1 to those who are most bitter of spirit against you1 who wish you all manner of evil4 #b4 ,bless them that curse you4 ,are there any whose bitterness of spirit breaks forth in bitter words8 ,who are continually cursing and reproaching you when you are present1 and saying all evil against you when absent8 ,so much the rather do you bless4 ,in conversing with them1 use all mildness and softness of language4 ,reprove them1 by repeating a better lesson before them1 by shewing them how they ought to have spoken4 ,and in speaking of them1 say all the good you can1 without violating the rules of truth and justice4 #c4 ,do good to them that hate you4 ,let your actions shew1 that you are as real in love as they in hatred4 ,return good for evil4 ,be not overcome of evil1 but overcome evil with good4 #d4 ,if you can do nothing more1 at least pray for them that despitefully use you and persecute you4 ,you can never be disabled from doing this2 nor can all their malice or violence hinder you4 ,pour out your souls to ,god1 not only for those1 who did this once1 but now repent4 ,this is a little thing4 #gh;,if thy brother seven times a day1 turn and say unto thee1 ,i repent2 that is1 if after ever so many relapses1 he give thee reason to believe1 that he is really and throughly changed1 then thou shalt forgive him1 so as to trust him1 to put him in thy bosom1 as if he had never sinned against thee at all4 ,but pray for1 wrestle with ,god1 for those that do not repent1 that now despitefully use thee and persecute thee4 ,thus far forgive them1 #ginot until seven times only1 but until seventy times seven4 ,whether they repent or no1 yea tho' they appear farther and farther from it1 yet shew them this instance of kindness3 that ye may be the children1 that ye may approve yourselves the genuine children of your ,father which is in heaven1 who shews his goodness by giving such blessings as they are capable of1 even to his stubbornest enemies2 who maketh his sun to rise on the evil and on the good1 and sendeth rain on the just and on the unjust4 #hj;,for if ye love them which love you1 what reward have ye8 ,do not even the ,publicans the same8 ,who pretend to no religion3 whom ye yourselves acknowledge to be without ,god in the world4 #ha;,and if ye salute1 shew kindness in word or deed1 to your brethren1 your friends or kinsfolk only3 what do ye more than others8 ,than those who have no religion at all8 ,do not even the ,publicans so8 ,nay1 but follow ye a better pattern than them4 ,in patience1 in long-suffering1 in mercy1 in beneficence of every kind1 to all1 even to your bitterest persecutors3 #hb;,be ye1 ,christians1 perfect 7in kind1 tho' not in degree7 even as your ,father which is in heaven is perfect4 ,,iii4 99,behold ,christianity in its native form6 as delivered by its great ,author6 ,this is the genuine religion of ,jesus ,christ4 ,such he presents it to him whose eyes are opened4 ,see a picture of ,god1 so far as he is imitable by man6 ,a picture drawn by ,god's own hand6 ,behold1 ye despisers and wonder and perish6 ,or rather1 wonder and adore6 ,rather cry out1 ,is this the religion of ,jesus of ,nazareth8 ,the religion which ,i persecuted6 ,let me no more be found even to fight against ,god4 ,lord1 what wouldst thou have me to do8,what beauty appears in the whole6 ,how just a symmetry6 ,what exact proportion in every part6 ,how desirable is the happiness here described8 ,how venerable1 how lovely the holiness8,this is the spirit of religion3 the quintessence of it4 ,these are indeed the fundamentals of ,christianity4 ,o that we may not be hearers of it only6 ,like a man beholding his own face in a glass1 who goeth his way1 and straightway forgetteth what manner of man he was4 ,nay1 but let us steadily look into this perfect law of liberty1 and continue therein4 ,let us not rest1 until every line thereof is transcribed into our own hearts4 ,let us watch and pray and believe and love1 and strive for the mastery1 'till every part of it shall appear in our soul1 graven there by the finger of ,god3 'till we are holy as he which hath called us is holy1 perfect as our ,father which is in heaven is perfect6 ,,sermon ,,xxiv4 ,,upon ,,our ,,lord',s ,,sermon ,,on ,,the ,,mount4 ,,discourse ,,iv4 ,,matt4 v4 #ac1 #ad1 #ae1 #af4 ,ye are the salt of the earth4 ,but if the salt hath lost its savour1 wherewith shall it be salted8 ,it is thenceforth good for nothing1 but to be cast out1 and trodden under foot of men4 ,ye are the light of the world4 ,a city that is set on an hill cannot be hid4 ,neither do men light a candle and put it under a bushel2 but on a candlestick1 and it giveth light to all that are in the house4 ,let your light so shine before men1 that they may see your good works1 and glorify your ,father which is in heaven4 #a4 99,,the beauty of holiness1 of that inward man of the heart1 which is renewed after the image of ,god1 cannot but strike every eye which ,god hath opened1 every enlightened understanding4 ,the ornament of a meek1 humble1 loving spirit1 will at least excite the approbation of all those who are capable in any degree of discerning spiritual good and evil4 ,from the hour men begin to emerge out of the darkness which covers the giddy1 unthinking world1 they cannot but perceive how desirable a thing it is1 to be thus transformed into the likeness of him that created us4 ,this inward religion bears the shape of ,god1 so visibly imprest upon it1 that a soul must be wholly immersed in flesh and blood1 when he can doubt of its divine original4 ,we may say of this1 in a secondary sense1 even as of the ,son of ,god himself1 ,that it is the brightness of his glory1 the express image of his person3 ,the beaming forth of his eternal glory2 and yet so tempered and softened1 that even the children of men1 may herein see ,god and live3 ,the character1 the stamp1 the living impression1 of his person1 who is the fountain of beauty and love1 the original source of all excellency and perfection4 #c4 ,if religion therefore were carried no farther than this1 they could have no doubt concerning it3 they should have no objection against pursuing it with the whole ardor of their souls4 ,but why1 say they1 is it cloged with other things8 ,what need of loading it with doing and suffering8 ,these are what damps the vigour of the soul and sinks it down to earth again4 ,is it not enough to follow after charity8 ,to soar upon the wings of love8 ,will it not suffice1 to worship ,god who is a ,spirit1 with the spirit of our minds1 without incumbring ourselves with outward things1 or even thinking of them at all8 ,is it not better1 that the whole extent of our thoughts should be taken up with high and heavenly contemplation8 ,and that instead of busying ourselves at all about externals1 we should only commune with ,god in our hearts8 #d4 ,many eminent men have spoken thus3 have advised us 8,to cease from all outward actions20 wholly to withdraw from the world2 to leave the body behind us2 to abstract ourselves from all sensible things3 to have no concern at all about outward religion1 but to 8work all virtues in the will10 as the far more excellent way1 more perfective of the soul1 as well as more acceptable to ,god4 #e4 ,it needed not that any should tell our ,lord1 of this master-piece of the wisdom from beneath6 ,this fairest of all the devices wherewith ,satan hath ever perverted the right ways of the ,lord4 ,and ,o6 ,what instruments hath he found from time to time1 to employ in this his service6 ,to wield this grand engine of hell1 against some of the most important truths of ,god6 ,men that would deceive if it were possible the very elect2 the men of faith and love3 yea1 that have for a season deceived and led away no inconsiderable number of them2 who have fallen in all ages into the gilded snare1 and hardly escaped with the skin of their teeth4 #f4 ,but has our ,lord been wanting on his part8 ,has he not sufficiently guarded us against this pleasing delusion8 ,has he not armed us here with armour of proof against ,satan transformed into an angel of light8 ,yea1 verily3 he here defends1 in the clearest and strongest manner1 the active1 patient religion he had just described3 what can be fuller and plainer than the words he immediately subjoins1 to what he had said of doing and suffering8 ,ye are the salt of the earth4 ,but if the salt have lost its savour1 wherewith shall it be salted8 ,it is thenceforth good for nothing1 but to be cast out and trodden under foot of men4 ,ye are the light of the world3 a city that is set on an hill cannot be hid4 ,neither do men light a candle and put it under a bushel2 but on a candlestick and it giveth light to all that are in the house4 ,let your light so shine before men that they may see your good works and glorify your ,father which is in heaven4 ,in order fully to explain and inforce these important words1 ,i shall endeavour to shew1 ,first1 ,that ,christianity is essentially a social religion1 and that to turn it into a solitary one1 is to destroy it3 secondly1 ,that to conceal this religion is impossible1 as well as utterly contrary to the design of its ,author4 ,i shall1 thirdly1 ,answer some objections2 and conclude the whole with a practical application4 ,i4 #a4 ,first4 ,i shall endeavour to shew1 that ,christianity is essentially a social religion2 and that to turn it into a solitary religion1 is indeed to destroy it4 ,by ,christianity ,i mean1 that method of worshipping ,god1 which is here revealed to man by ,jesus ,christ4 ,when ,i say1 ,this is essentially a social religion1 ,i mean not only1 that it cannot subsist so well1 but that it cannot subsist at all without society1 without living and conversing with other men4 ,and in shewing this1 ,i shall confine myself to those considerations1 which will arise from the very discourse before us4 ,but if this be shewn1 then doubtless to turn this religion into a solitary one1 is to destroy it4 ,not that we can in any wise condemn1 the intermixing solitude or retirement with society4 ,this is not only allowable1 but expedient3 nay1 it is necessary as daily experience shews1 for every one that either already is1 or desires to be a real ,christian4 ,it can hardly be that we should spend one entire day1 in a continued intercourse with men1 without suffering loss in our soul1 and in some measure grieving the ,holy ,spirit of ,god4 ,we have need daily to retire from the world1 at least1 morning and evening1 to converse with ,god1 to commune more freely with our ,father which is in secret4 ,nor indeed can a man of experience condemn1 even longer seasons of religious retirement1 so they do not imply any neglect of the worldly employ1 wherein the providence of ,god has placed us4 #b4 ,yet such retirement must not swallow up all our time2 this would be to destroy1 not advance true religion4 ,for1 that the religion described by our ,lord in the foregoing words1 cannot subsist without society1 without our living and conversing with other men1 is manifest from hence1 that several of the most essential branches thereof1 can have no place1 if we have no intercourse with the world4 #c4 99,there is no disposition 7for instance7 which is more essential to ,christianity than meekness4 ,now altho' this1 as it implies resignation to ,god1 or patience in pain and sickness1 may subsist in a desert1 in a hermit's cell1 in total solitude2 yet as it implies 7which it no less necessarily does7 mildness1 gentleness1 and long-suffering1 it cannot possibly have a being1 it has no place under heaven1 without an intercourse with other men4 ,so that to attempt turning this into a solitary virtue1 is to destroy it from the face of the earth4 #d4 99,another necessary branch of true ,christianity1 is peace-making1 or doing of good4 ,that this is equally essential with any of the other parts of the religion of ,jesus ,christ1 there can be no stronger argument to evince 7and therefore it would be absurd to alledge any other7 than that it is here inserted in the original plan he has laid down1 of the fundamentals of his religion4 ,therefore to set aside this1 is the same daring insult on the authority of our great ,master1 as to set aside mercifulness1 purity of heart1 or any other branch of his institution4 ,but this is apparently set aside1 by all who call us to the wilderness2 who recommend entire solitude either to the babes1 or the young men1 or the fathers in ,christ4 ,for will any man affirm1 that a solitary ,christian 7so called1 tho' it is little less than a contradiction in terms7 can be a merciful man8 ,that is1 one that takes every opportunity of doing all good to all men8 ,what can be more plain than that this fundamental branch of the religion of ,jesus ,christ1 cannot possibly subsist without society1 without our living and conversing with other men8 #e4 ,but is it not expedient however 7one might naturally ask7 to converse only with good men8 ,only with those whom we know to be meek and merciful2 holy of heart1 and holy of life8 ,is it not expedient to refrain from any conversation or intercourse1 with men of the opposite character8 ,men who do not obey1 perhaps do not believe1 the gospel of our ,lord ,jesus ,christ8 ,the advice of ,st4 ,paul to the ,christians at ,corinth1 may seem to favour this4 #hc;,i wrote unto you in an epistle1 not to company with fornicators4 ,and it is certainly not adviseable so to company with them1 or with any of the workers of iniquity1 as to have any particular familiarity1 or any strictness of friendship with them4 ,to contract or continue an intimacy with any such1 is no way expedient for a ,christian4 ,it must necessarily expose him to abundance of dangers and snares1 out of which he can have no reasonable hope of deliverance4 ,but the apostle does not forbid us1 to have any intercourse at all1 even with the men that know not ,god4 ,for then1 says he1 ye must needs go out of the world1 which he could never advise them to do4 ,but he subjoins1 #hd;,if any man that is called a brother1 that professes himself a ,christian1 be a fornicator1 or covetous1 or an idolator1 or a railer1 or a drunkard1 or an extortioner,now ,i have written unto you not to keep company with him2 with such an one1 no not to eat4 ,this must necessarily imply1 that we break off all familiarity1 all intimacy of acquaintance with them4 #he,yet count him not1 saith the apostle elsewhere as an enemy1 but admonish him as a brother3 plainly shewing1 that even in such a case as this1 we are not to renounce all fellowship with him3 so that here is no advice1 to separate wholly1 even from wicked men4 ,yea1 these very words teach us quite the contrary4 #f4 ,much more the words of our ,lord3 who is so far from directing us1 to break off all commerce with the world1 that without it1 according to his account of ,christianity1 we cannot be ,christians at all4 99,it would be easy to shew1 that some intercourse even with ungodly and unholy men1 is absolutely needful in order to the full exertion of every temper1 which he has described as the way to the kingdom3 that it is indispensably necessary in order to the compleat exercise of poverty of spirit1 of mourning1 and of every other disposition which has a place here1 in the genuine religion of ,jesus ,christ4 ,yea1 it is necessary to the very being of several of them2 of that meekness1 for example1 which instead of demanding an eye for an eye1 or a tooth for a tooth1 doth not resist evil2 but causes us rather1 when smitten on the right cheek1 to turn the other also3 of that mercifulness1 whereby we love our enemies1 bless them that curse us1 do good to them that hate us1 and pray for them which despitefully use us and persecute us3 and of that complication of love and all holy tempers1 which is exercised in suffering for righteousness sake4 ,now all these1 it is clear1 could have no being1 were we to have no commerce with any but real ,christians4 #g4 99,indeed were we wholly to separate ourselves from sinners1 how could we possibly answer that character1 which our ,lord gives us in these very words3 ye 7,christians1 ye that are lowly1 serious and meek2 ye that hunger after righteousness1 that love ,god and man1 that do good to all1 and therefore suffer evil3 ye7 are the salt of the earth4 ,it is your very nature to season whatever is round about you4 ,it is the nature of the divine savour which is in you1 to spread to whatsoever you touch2 to diffuse itself1 on every side1 to all those among whom you are4 ,this is the great reason why the providence of ,god has so mingled you together with other men1 that whatever grace you have received of ,god may through you be communicated to others2 that every holy temper1 and word1 and work of yours1 may have an influence on them also4 ,by this means a check will in some measure be given1 to the corruption which is in the world2 and a small part1 at least1 saved from the general infection1 and rendered holy and pure before ,god4 #h4 ,that we may the more diligently labour to season all we can1 with every holy and heavenly temper1 our ,lord proceeds to shew the desperate state of those1 who do not impart the religion they have received3 which indeed they cannot possibly fail to do1 so long as it remains in their own hearts4 ,if the salt hath lost its savour1 wherewith shalt it be salted8 ,it is thenceforth good for nothing but to be cast out1 and trodden under foot of men4 ,if ye who were holy and heavenly-minded1 and consequently zealous of good works1 have no longer that savour in yourselves1 and do therefore no longer season others2 if you are grown flat1 insipid1 dead1 both careless of your own soul1 and useless to the souls of other men1 wherewith shall ye be salted8 ,how shall ye be recovered8 ,what help8 ,what hope8 ,can tasteless salt be restored to its savour6 ,no2 it is thenceforth good for nothing but to be cast out1 even as the mire in the streets1 and to be trodden under foot of men1 to be overwhelmed with everlasting contempt4 ,if ye had never known the ,lord1 there might have been hope1 if ye had never been found in him4 ,but what can you now say to that his solemn declaration1 just parallel to what he hath here spoken8 #hf;,every branch in me that beareth not fruit1 he 7the ,father7 taketh away4 ,he that abideth in me1 and ,i in him1 bringeth forth much fruit4,if a man abide not in me1 7or1 do not bring forth fruit7 he is cast out as a branch and withered2 and men gather them 7not to plant them again1 but7 to cast them into the fire4 #i4 ,toward those who have never tasted of the good word1 ,god is indeed pitiful and of tender mercy4 ,but justice takes place with regard to those who have tasted that the ,lord is gracious1 and have afterwards turned back from the holy commandment then delivered to them4 #hg;,for it is impossible for those who were once enlightened1 in whose hearts ,god had once shined1 to enlighten them with the knowledge of the glory of ,god1 in the face of ,jesus ,christ2 who have tasted of the heavenly gift1 of redemption in his blood1 the forgiveness of sins2 and were made partakers of the ,holy ,ghost1 of lowliness1 of meekness1 and of the love of ,god and man shed abroad in their hearts1 by the ,holy ,ghost which was given unto them3 and have fallen away1 7,here is not a supposition1 but a flat declaration of matter of fact7 to renew them again unto repentance3 seeing they crucify to themselves the ,son of ,god afresh1 and put him to an open shame4 ,but that none may misunderstand these awful words1 it should be carefully observed1 #a4 ,who they are that are here spoken of2 namely1 they1 and they only1 who were once thus enlightened4 ,they only who did taste of that heavenly gift1 and were thus made partakers of the ,holy ,ghost4 ,so that all who have not experienced these things1 are wholly unconcerned in this scripture4 #b4 ,what that falling away is which is here spoken of4 ,it is an absolute1 total apostacy4 ,a believer may fall1 and not fall away4 ,he may fall and rise again4 ,and if he should fall1 even into sin1 yet this case1 dreadful as it is1 is not desperate4 ,for we have an ,advocate with the ,father1 ,jesus ,christ the righteous3 and he is the propitiation for our sins4 ,but let him above all things beware1 lest his heart be hardened by the deceitfulness of sin3 lest he should sink lower and lower1 'till he wholly fall away1 'till he become as salt that hath lost its savour3 for if we thus sin wilfully1 after we have received the experimental knowledge of the truth1 there remaineth no more sacrifice for sins3 but a certain1 fearful looking for of fiery indignation1 which shall devour the adversaries4 ,,ii4 #a4 8,but although we may not wholly separate ourselves from mankind1 although it be granted1 we ought to season them1 with the religion which ,god has wrought in our hearts1 yet may not this be done insensibly8 ,may we not convey this into others in a secret1 and almost imperceptible manner8 ,so that scarce any one shall be able to observe1 how or when it is done8 ,even as salt conveys its own savour1 into that which is seasoned thereby1 without any noise1 and without being liable to any outward observation4 ,and if so1 altho' we do not go out of the world1 yet we may lie hid in it4 ,we may thus far keep our religion to ourselves1 and not offend those whom we cannot help40 #b4 ,of this plausible reasoning of flesh and blood1 our ,lord was well aware also4 ,and he has given a full answer to it in those words1 which come now to be considered3 in explaining which ,i shall endeavour to shew1 as ,i proposed to do in the second place1 that so long as true religion abides in our hearts1 it is impossible to conceal it1 as well as absolutely contrary to the design of its great ,author4 ,and1 first1 it is impossible for any that have it1 to conceal the religion of ,jesus ,christ4 ,this our ,lord makes plain beyond all contradiction1 by a two-fold comparison4 ,ye are the light of the world4 ,a city set upon an hill cannot be hid4 ,ye ,christians are the light of the world1 with regard both to your tempers and actions4 ,your holiness makes you as conspicuous1 as the sun in the midst of heaven4 ,as ye cannot go out of the world1 so neither can ye stay in it1 without appearing to all mankind4 ,ye may not flee from men1 and while ye are among them1 it is impossible to hide your lowliness and meekness1 and those other dispositions whereby ye aspire to be perfect1 as your ,father which is in heaven is perfect4 ,love cannot be hid any more than light2 and least of all1 when it shines forth in action2 when ye exercise yourselves in the labour of love1 in beneficence of every kind4 ,as well may men think to hide a city1 as to hide a ,christian3 yea1 as well may they conceal a city set upon a hill1 as a holy1 zealous1 active lover of ,god and man4 #c4 ,it is true1 men who love darkness rather than light1 because their deeds are evil1 will take all possible pains to prove1 that the light which is in you is darkness4 ,they will say evil1 all manner of evil1 falsely1 of the good which is in you3 they will lay to your charge that which is farthest from your thoughts1 which is the very reverse of all you are and all you do4 ,and your patient continuance in well-doing1 your meek suffering all things for the ,lord's sake1 your calm1 humble joy in the midst of persecution1 your unwearied labour to overcome evil with good1 will make you still more visible and conspicuous than ye were before4 #d4 99,so impossible it is1 to keep our religion from being seen1 unless we cast it away3 so vain is the thought1 of hiding the light1 unless by putting it out4 ,sure it is1 that a secret1 unobserved religion cannot be the religion of ,jesus ,christ4 ,whatever religion can be concealed1 is not ,christianity4 ,if a ,christian could be hid1 he could not be compared to a city set upon an hill2 to the light of the world1 the sun shining from heaven1 and seen by all the world below4 ,never therefore let it enter into the heart of him whom ,god hath renewed in the spirit of his mind1 to hide that light1 to keep his religion to himself2 especially considering it is not only impossible1 to conceal true ,christianity1 but likewise absolutely contrary to the design of the great ,author of it4 #e4 ,this plainly appears from the following words3 neither do men light a candle to put it under a bushel4 99,as if he had said1 as men do not light a candle1 only to cover and conceal it1 so neither does ,god enlighten any soul with his glorious knowledge and love1 to have it covered or concealed1 either by prudence1 falsely so called1 or shame1 or voluntary humility3 to have it hid either in a desert1 or in the world2 either by avoiding men1 or in conversing with them4 ,but they put it on a candlestick1 and it giveth light to all that are in the house4 ,in like manner1 it is the design of ,god1 that every ,christian should be in an open point of view3 that he may give light to all around1 that he may visibly express the religion of ,jesus ,christ4 #f4 ,thus hath ,god in all ages spoken to the world1 not only by precept but by example also4 ,he hath not left himself without witness in any nation1 where the sound of the gospel hath gone forth1 without a few who testified his truth1 by their lives as well as their words4 ,these have been as lights shining in a dark place4 ,and from time to time they have been the means of enlightning some1 of preserving a remnant1 a little seed1 which was counted unto the ,lord for a generation4 ,they have led a few poor sheep out of the darkness of the world1 and guided their feet into the way of peace4 #g4 ,one might imagine1 that where both scripture and the reason of things speak so clearly and expresly1 there could not be much advanced on the other side1 at least1 not with any appearance of truth4 ,but they who imagine thus1 know little of the depths of ,satan4 ,after all that scripture and reason have said1 so exceeding plausible are the pretences for solitary religion1 for a ,christian's going out of the world1 or at least hiding himself in it1 that we need all the wisdom of ,god to see through the snare1 and all the power of ,god to escape it3 so many and strong are the objections which have been brought against being social1 open1 active ,christians4 ,,iii4 #a4 ,to answer these was the third thing which ,i proposed4 ,and1 first1 it has been often objected1 that religion does not lie in outward things1 but in the heart1 the inmost soul3 that it is the union of the soul with ,god1 the life of ,god in the soul of man3 that outside religion is nothing worth2 seeing ,god delighteth not in burnt offerings1 in outward services1 but a pure and holy heart is the sacrifice he will not despise4 ,i answer1 it is most true1 that the root of religion lies in the heart1 in the inmost soul3 that this is1 the union of the soul with ,god1 the life of ,god in the soul of man4 ,but if this root be really in the heart1 it cannot but put forth branches4 ,and these are1 the several instances of outward obedience1 which partake of the same nature with the root2 and consequently1 are not only marks or signs1 but substantial parts of religion4 ,it is also true1 that bare outside religion1 which has no root in the heart1 is nothing worth2 that ,god delighteth not in such outward services1 no more than in ,jewish burnt-offerings1 and that a pure and holy heart is a sacrifice1 with which he is always well pleased4 ,but he is also well pleased with all that outward service1 which arises from the heart3 with the sacrifice of our prayers1 7whether public or private7 of our praises and thanksgivings3 with the sacrifice of our goods1 humbly devoted to him1 and employed wholly to his glory3 and with that of our bodies1 which he peculiarly claims2 which the apostle beseeches us1 by the mercies of ,god1 to present unto him1 a living sacrifice1 holy1 acceptable to ,god4 #b4 ,a second objection1 nearly related to this1 is1 that love is all in all3 that it is the fulfilling of the law1 the end of the commandment1 of every commandment of ,god3 that all we do and all we suffer1 if we have not charity1 or love1 profiteth us nothing3 ,and therefore the apostle directs us1 to follow after charity1 and terms this1 the more excellent way4 ,i answer1 it is granted1 that the love of ,god and man1 arising from faith unfeigned1 is all in all1 the fulfilling of the law1 the end of every commandment of ,god4 ,it is true1 that without this whatever we do1 whatever we suffer profits us nothing4 ,but it does not follow1 that love is all in such a sense1 as to supersede either faith or good works4 ,it is the fulfilling of the law1 not by releasing us from1 but by constraining us to obey it4 ,it is the end of the commandment1 as every commandment leads to and centers in it4 ,it is allowed1 that whatever we do or suffer1 without love1 profits us nothing4 ,but withal whatever we do or suffer in love1 though it were only the suffering reproach for ,christ1 or the giving a cup of cold water in his name1 it shall in no wise lose its reward4 #c4 8,but does not the apostle direct us1 to follow after charity8 ,and does he not term it1 a more excellent way80,he does direct us to follow after charity4 ,but not after that alone4 ,his words are1 #hh;,follow after charity2 and desire spiritual gifts4 ,yea1 follow after charity2 and desire to spend and to be spent for your brethren4 ,follow after charity2 and as you have opportunity1 do good to all men4 ,in the same verse also1 wherein he terms this1 the way of love1 a more excellent way1 he directs the ,corinthians to desire other gifts besides it3 ,yea to desire them earnestly4 #hi;,covet earnestly1 saith he1 the best gifts3 and yet ,i shew unto you a more excellent way4 ,more excellent than what8 ,than the gifts of healing1 of speaking with tongues1 and of interpreting1 mentioned in the preceding verse4 ,but not more excellent than the way of obedience4 ,of this the apostle is not speaking4 ,neither is he speaking of outward religion at all4 ,so that this text is quite wide of the present question4 ,but suppose the apostle had been speaking of outward as well as inward religion1 and comparing them together3 suppose in the comparison he had given the preference ever so much to the latter3 suppose he had preferred 7as he justly might7 a loving heart1 before all outward works whatever3 ,yet it would not follow1 that we were to reject1 either one or the other4 ,no2 ,god hath joined them together from the beginning of the world4 ,and let not man put them asunder4 #d4 8,but ,god is a ,spirit1 and they that worship him1 must worship him in ,spirit and in truth4 ,and is not this enough8 ,nay1 ought we not to employ the whole strength of our mind herein8 ,does not attending to outward things1 clog the soul1 that it cannot soar aloft in holy contemplation8 ,does it not damp the vigour of our thought8 ,has it not a natural tendency1 to incumber and distract the mind8 ,whereas ,st4 ,paul would have us to be without carefulness1 and to wait upon the ,lord without distraction40 99,i answer1 ,god is a ,spirit1 and they that worship him1 must worship him in ,spirit and in truth4 ,yea1 and this is enough3 we ought to employ the whole strength of our mind therein4 ,but then ,i would ask1 ,what is it to worship ,god1 a ,spirit1 in spirit and in truth8 ,why1 it is to worship him with our spirit2 to worship him in that manner1 which none but spirits are capable of4 ,it is1 to believe in him1 as a wise1 just1 holy being1 of purer eyes than to behold iniquity3 and yet merciful1 gracious and long-suffering2 forgiving iniquity and transgression and sin3 casting all our sins behind his back1 and accepting us in the beloved4 ,it is1 to love him1 to delight in him1 to desire him1 with all our heart and mind and soul and strength3 to imitate him we love1 by purifying ourselves1 even as he is pure2 and to obey him whom we love and in whom we believe1 both in thought and word and work4 ,consequently1 one branch of the worshipping ,god in spirit and in truth1 is the keeping his outward commandments4 ,to glorify him therefore with our bodies as well as with our spirits1 to go through outward work with hearts lifted up to him1 to make our daily employment a sacrifice to ,god2 to buy and sell1 to eat and drink to his glory3 this is worshipping ,god in spirit and in truth1 as much as the praying to him in a wilderness4 #e4 99,but if so1 then contemplation is only one way of worshipping ,god in spirit and in truth4 ,therefore to give ourselves up entirely to this1 would be to destroy many branches of spiritual worship1 all equally acceptable to ,god1 and equally profitable1 not hurtful to the soul4 ,for it is a great mistake to suppose1 ,that an attention to those outward things1 whereto the providence of ,god hath called us1 is any clog to a ,christian1 or any hindrance at all to his always seeing him that is invisible4 ,it does not at all damp the ardor of his thought1 it does not incumber or distract his mind2 it gives him no uneasy or hurtful care1 who does it all as unto the ,lord3 who hath learned1 whatsoever he doth in word or deed1 to do all in the name of the ,lord ,jesus3 having only one eye of the soul1 which moves round on outward things1 and one immoveably fixt on ,god4 ,learn what this meaneth1 ye poor recluses1 that you may clearly discern your own littleness of faith4 ,yea1 that you may no longer judge others by yourselves1 go and learn what that meaneth3 ,thou1 ,o ,lord1 in tender love ,dost all my burdens bear2 ,lift my heart to things above1 ,and fix it ever there4 ,calm on tumult's wheel ,i sit2 ,midst busy multitudes alone1 ,sweetly waiting at thy feet1 ,till all thy will be done4 #f4 ,but the grand objection is still behind4 8,we appeal1 say they1 to experience4 ,our light did shine3 we used outward things many years3 and yet they profited nothing4 ,we attended on all the ordinances3 but we were no better for it2 nor indeed any one else3 nay we were the worse4 ,for we fancied ourselves ,christians for so doing1 when we knew not what ,christianity meant40 ,i allow the fact4 ,i allow that you and ten thousand more have thus abused the ordinances of ,god3 mistaking the means for the end3 supposing that the doing these1 or some other outward works1 either was the religion of ,jesus ,christ1 or would be accepted in the place of it4 ,but let the abuse be taken away and the use remain4 ,now use all outward things2 but use them with a constant eye to the renewal of your soul in righteousness and true holiness4 #g4 ,but this is not all4 ,they affirm1 8,experience likewise shews1 ,that the trying to do good is but lost labour3 what does it avail to feed or cloath men's bodies1 if they are just dropping into everlasting fire8 ,and what good can any man do to their souls8 ,if these are changed1 ,god doth it himself4 ,besides1 all men are either good1 at least desirous so to be1 or obstinately evil4 ,now the former have no need of us4 ,let them ask help of ,god1 and it shall be given them4 ,and the latter will receive no help from us4 ,nay1 and our ,lord forbids1 to cast our pearls before swine40 ,i answer1 #a4 ,whether they will finally be lost or saved1 you are expresly commanded to feed the hungry and cloath the naked4 ,if you can1 and do not1 whatever becomes of them1 you shall go away into everlasting fire4 #b4 ,though it is ,god only changes hearts1 yet he generally doth it by man4 ,it is our part to do all that in us lies1 as diligently as if we could change them ourselves1 and then to leave the event to him4 #c4 ,god in answer to their prayers1 builds up his children by each other in every good gift2 nourishing and strengthning the whole body1 by that which every joint supplieth4 ,so that the eye cannot say to the hand1 ,i have no need of thee2 no1 nor even the head to the feet1 ,i have no need of you4 ,lastly1 how are you assured1 that the persons before you are dogs or swine8 ,judge them not1 until you have tried4 ,how knowest thou1 ,o man1 but thou mayest gain thy brother8 ,but thou mayest1 under ,god1 save his soul from death8 ,when he spurns thy love and blasphemes the good word1 then it is time to give him up to ,god4 #h4 8,we have tried4 ,we have laboured to reform sinners4 ,and what did it avail8 ,on many we could make no impression at all3 and if some were changed for a while1 yet their goodness was but as the morning dew2 and they were soon as bad1 nay worse than ever4 ,so that we only hurt themand ourselves too2 for our minds were hurried and discomposed3 perhaps filled with anger instead of love4 ,therefore we had better have kept our religion to ourselves40 ,it is very possible this fact also may be true3 ,that you have tried to do good and have not succeeded2 yea1 that those who seemed reformed1 relapsed into sin1 and their last state was worse than the first4 ,and what marvel8 ,is the servant above his ,master8 ,but how often did he strive to save sinners2 and they would not hear3 or when they had followed him a while1 they turned back as a dog to his vomit4 ,but he did not therefore desist from striving to do good3 no more should you1 whatever your success be4 ,it is your part1 to do as you are commanded3 the event is in the hand of ,god4 ,you are not accountable for this3 leave it to him1 who orders all things well4 ,in the morning sow thy seed1 and in the evening with-hold not thy hand2 for thou knowest not whether shall prosper1 ,eccles4 xi4 #f4 8,but the trial hurries and frets your own soul40 ,perhaps it did so for this very reason1 because you thought you was accountable for the event1 which no man is1 nor indeed can be4 ,or perhaps1 because you was off your guard2 you was not watchful over your own spirit4 ,but this is no reason for disobeying ,god4 ,try again2 but try more warily than before4 ,do good 7as you forgive7 not seven times only2 but until seventy times seven4 ,only be wiser by experience3 attempt it every time more cautiously than before4 ,be more humbled before ,god1 more deeply convinced1 that of yourself you can do nothing4 ,be more jealous over your own spirit3 more gentle and watchful unto prayer4 ,thus cast your bread upon the waters1 and you shall find it again after many days4 ,,iv4 #a4 ,notwithstanding all these plausible pretences for hiding it1 ,let your light so shine before men1 that they may see your good works1 and glorify your ,father which is in heaven4 ,this is the practical application which our ,lord himself makes of the foregoing considerations4 ,let your light so shine,your lowliness of heart1 your gentleness and meekness of wisdom3 your serious1 weighty concern for the things of eternity1 and sorrow for the sins and miseries of men3 your earnest desire of universal holiness and full happiness in ,god3 your tender good-will to all mankind1 and fervent love to your supreme benefactor4 ,endeavour not to conceal this light1 wherewith ,god hath enlightened your soul3 but let it shine before men1 before all with whom you are1 in the whole tenor of your conversation4 ,let it shine still more eminently in your actions1 in your doing all possible good to all men3 and in your suffering for righteousness sake1 while you rejoice and are exceeding glad1 knowing that great is your reward in heaven4 #b4 ,let your light so shine before men1 that they may see your good works3 so far let a ,christian be from ever designing1 or desiring to conceal his religion4 ,on the contrary1 let it be your desire1 not to conceal it2 not to put the light under a bushel4 ,let it be your care1 to place it on a candlestick1 that it may give light to all that are in the house4 ,only take heed1 not to seek your own praise herein1 not to desire any honour to yourselves4 ,but let it be your sole aim1 that all1 who see your good works1 may glorify your ,father which is in heaven4 #c4 99,be this your one ultimate end in all things4 ,with this view1 be plain1 open1 undisguised1 let your love be without dissimulation3 why should you hide fair1 disinterested love8 ,let there be no guile found in your mouth3 let your words be the genuine picture of your heart4 ,let there be no darkness or reservedness in your conversation1 no disguise in your behaviour4 ,leave this to those who have other designs in view2 designs which will not bear the light4 ,be ye artless and simple to all mankind2 that all may see the grace of ,god which is in you4 ,and although some will harden their hearts1 yet others will take knowledge1 that ye have been with ,jesus1 and by returning themselves to the great ,bishop of their souls1 glorify your ,father which is in heaven4 #d4 99,with this one design1 that men may glorify ,god in you1 go on in his name1 and in the power of his might4 ,be not ashamed1 even to stand alone1 so it be in the ways of ,god4 ,let the light which is in your heart1 shine in all good works1 both works of piety and works of mercy4 ,and in order to enlarge your ability of doing good1 renounce all superfluities4 ,cut off all unnecessary expence1 in food1 in furniture1 in apparel4 ,be a good steward of every gift of ,god1 even of these his lowest gifts4 ,cutoff all unnecessary expence of time1 all needless or useless employments4 ,and whatsoever thy hand findeth to do1 do it with thy might4 ,in a word1 be thou full of faith and love3 do good3 suffer evil4 ,and herein be thou stedfast1 unmoveable3 yea1 always abounding in the work of the ,lord2 forasmuch as thou knowest that thy labour is not in vain in the ,lord4 ,,sermon ,,xxv4 ,,upon ,,our ,,lord',s ,,sermon ,,on ,,the ,,mount4 ,,discourse ,v4 ,,matt4 v4 #ag1 #ah1 #ai1 #bj4 ,think not that ,i am come to destroy the law or the prophets2 ,i am not come to destroy1 but to fulfil4 ,for verily ,i say unto you1 'till heaven and earth pass1 one jot or one tittle shall in no wise pass from the law1 'till all be fulfilled4 ,whosoever therefore shall break one of these least commandments1 and shall teach men so1 he shall be called the least in the kingdom of heaven2 but whosoever shall do and teach them1 the same shall be called great in the kingdom of heaven4 ,for verily ,i say unto you1 except your righteousness shall exceed the righteousness of the ,scribes and ,pharisees1 ye shall in no case enter into the kingdom of heaven4 #a4 ,,among the multitude of reproaches which fell upon him who was despised and rejected of men1 it could not fail to be one1 that he was a teacher of novelties1 an introducer of a new religion4 ,this might be affirmed with the more colour1 because many of the expressions he had used1 were not common among the ,jews3 either they did not use them at all1 or not in the same sense1 not in so full and strong a meaning4 ,add to this1 that the worshipping ,god in spirit and in truth1 must always appear a new religion1 to those who have hitherto known nothing but outside worship1 nothing but the form of godliness4 #b4 ,and 'tis not improbable1 some might hope it was so3 that he was abolishing the old religion1 and bringing in another2 one which they might flatter themselves1 would be an easier way to heaven4 ,but our ,lord refutes in these words both the vain hopes of the one1 and the groundless calumnies of the other4 ,i shall consider them in the same order as they lie1 taking each verse for a distinct head of discourse4 ,i4 #a4 ,and1 first1 ,think not that ,i am come to destroy the law or the prophets4 ,i am not come to destroy but to fulfil4 ,the ritual or ceremonial law1 delivered by ,moses to the children of ,israel1 containing all the injunctions and ordinances which related to the old sacrifices and service of the temple1 our ,lord indeed did come to destroy1 to dissolve and utterly abolish4 ,to this bear all the apostles witness3 not only ,barnabas and ,paul1 who vehemently withstood those who taught1 that ,christians #ijought to keep the law of ,moses2 not only ,st4 ,peter1 who termed the insisting on this1 on the observance of the ritual law1 a #iatempting ,god1 and putting a yoke upon the neck of the disciples1 which neither our fathers1 saith he1 nor we were able to bear3 but all the apostles1 elders and brethren1 being assembled with one accord1 declared1 that to command them to keep this law1 was to #ibsubvert their souls2 and that it seemed good to the ,holy ,ghost and to them1 to lay no such burthen upon them4 ,this hand-writing of ordinances our ,lord did blot out1 take away and nail to his cross4 #b4 ,but the moral law1 contained in the ten commandments1 and inforced by the prophets1 he did not take away4 ,it was not the design of his coming1 to revoke any part of this4 ,this is a law which never can be broken1 which stands fast as the faithful witness in heaven4 ,the moral stands on an entirely different foundation1 from the ceremonial or ritual law2 which was only designed for a temporary restraint upon a disobedient and stiff-necked people3 whereas this was from the beginning of the world2 being written not on tables of stone1 but on the hearts of all the children of men1 when they came out of the hands of the ,creator4 ,and however the letters once wrote by the finger of ,god1 are now in a great measure defaced by sin1 yet can they not wholly be blotted out1 while we have any consciousness of good and evil4 ,every part of this law must remain in force1 upon all mankind1 and in all ages3 as not depending either on time or place1 or any other circumstances liable to change2 but on the nature of ,god1 and the nature of man1 and their unchangeable relation to each other4 #c4 ,i am not come to destroy but to fulfil4 ,some have conceived our ,lord to mean1 ,i am come to fulfil this1 by my entire and perfect obedience to it4 ,and it cannot be doubted but he did1 in this sense1 fulfil every part of it4 ,but this does not appear to be what he intends here1 being foreign to the scope of his present discourse4 ,without question his meaning in this place is1 7consistently with all that goes before and follows after7 ,i am come to establish it in its fulness1 in spite of all the glosses of men4 ,i am come to place in a full and clear view1 whatsoever was dark or obscure therein4 ,i am come to declare the true and full import of every part of it3 to shew the length and breadth1 the entire extent of every commandment contained therein3 and the height and depth1 the inconceivable purity and spirituality of it in all its branches4 #d4 ,and this our ,lord has abundantly performed in the preceding and subsequent parts of the discourse before us3 in which he has not introduced a new religion into the world1 but the same which was from the beginning3 a religion1 the substance of which is without question1 8as old as the creation30 being coeval with man1 and having proceeded from ,god1 at the very time when man became a living soul3 7the substance1 ,i say1 for some circumstances of it1 now relate to man as a fallen creature47 ,a religion witnessed to both by the law1 and by the prophets in all succeeding generations4 ,yet was it never so fully explained1 nor so thoroughly understood1 'till the great ,author of it himself1 condescended to give mankind this authentic comment on all the essential branches of it3 at the same time declaring it should never be changed1 but remain in force to the end of the world4 ,,ii4 #a4 ,for verily ,i say unto you 7a solemn preface1 which denotes both the importance and certainty of what is spoken7 'till heaven and earth pass1 one jot or one tittle shall in no wise pass from the law 'till all be fulfilled4 ,one jot,it is literally1 not one ,iota1 not the most inconsiderable vowel1 or one tittle1 1 one corner1 or point of a consonant4 ,it is a proverbial expression1 which signifies that no one commandment contained in the moral law1 nor the least part of one1 however inconsiderable it might seem1 should ever be disannulled4 ,shall in no wise pass from the law3 ,the double negative here used1 strengthens the sense1 so as to admit of no contradiction4 ,and the word 1 it may be observed1 is not barely future2 declaring what will be3 but has likewise the force of an imperative2 ordering what shall be4 ,it is a word of authority1 expressing the sovereign will and power of him that spake3 of him whose word is the law of heaven and earth1 and stands fast for ever and ever4 ,one jot or one tittle shall in no wise pass1 'till heaven and earth pass2 or as it is exprest immediately after1 'till all1 7or rather all things7 be fulfilled1 'till the consummation of all things4 ,here is therefore no room for that poor evasion 7with which some have delighted themselves greatly47 ,that 8no part of the law was to pass away1 'till all the law was fulfilled3 but it has been fulfilled by ,christ2 and therefore now must pass1 for the gospel to be established40 ,not so2 the word all does not mean all the law1 but all things in the universe3 as neither has the term fulfilled1 any reference to the law1 but to all things in heaven and earth4 #b4 ,from all this we may learn1 that there is no contrariety at all1 between the law and the gospel2 that there is no need for the law to pass away1 in order to the establishing the gospel4 ,indeed neither of them supersedes the other1 but they agree perfectly well together4 ,yea1 the very same words1 considered in different respects1 are parts both of the law and of the gospel3 if they are considered as commandments1 they are parts of the law2 if as promises1 of the gospel4 ,thus1 ,thou shalt love the ,lord thy ,god with all thy heart1 when considered as a commandment1 is a branch of the law3 when regarded as a promise1 is an essential part of the gospel3 the gospel being no other than the commands of the law1 proposed by way of promises4 ,accordingly poverty of spirit1 purity of heart1 and whatever else is injoined in the holy law of ,god1 are no other1 when viewed in a gospel light1 than so many great and precious promises4 #c4 ,there is therefore the closest connexion that can be conceived1 between the law and the gospel4 ,on the one hand1 the law continually makes way for1 and points us to the gospel3 on the other1 the gospel continually leads us to a more exact fulfilling of the law4 ,the law1 for instance1 requires us to love ,god1 to love our neighbour1 to be meek1 humble or holy3 we feel that we are not sufficient for these things3 yea1 that with man this is impossible4 ,but we see a promise of ,god1 to give us that love1 and to make us humble1 meek and holy4 ,we lay hold of this gospel1 of these glad tidings3 it is done unto us according to our faith3 ,and the righteousness of the law is fulfilled in us1 through faith which is in ,christ ,jesus4 99,we may yet farther observe1 that every command in holy writ1 is only a covered promise4 ,for by that solemn declaration1 ,this is the covenant ,i will make after those days1 saith the ,lord1 ,i will put my laws in your minds1 and write them in your hearts1 ,god hath engaged to give whatsoever he commands4 ,does he command us then to pray without ceasing8 ,to rejoice evermore8 ,to be holy as he is holy8 ,it is enough4 ,he will work in us this very thing4 ,it shall be unto us according to his word4 #d4 ,but if these things are so1 we cannot be at a loss1 what to think of those who in all ages of the church1 have undertaken to change or supersede some commands of ,god1 as they professed1 by the peculiar direction of his ,spirit4 ,christ has here given us an infallible rule1 whereby to judge of all such pretensions4 ,christianity1 as it includes the whole moral law of ,god1 both by way of injunction and of promise1 if we will hear him1 is designed of ,god1 to be the last of all his dispensations4 ,there is no other to come after this4 ,this is to endure 'till the consummation of all things4 ,of consequence all such new revelations1 are of ,satan and not of ,god2 and all pretences to another more perfect dispensation1 fall to the ground of course4 ,heaven and earth shall pass away3 but this word shall not pass away4 ,,iii4 #a4 ,whosoever therefore shall break one of these least commandments1 and shall teach men so1 he shall be called the least in the kingdom of heaven3 but whosoever shall do and teach them1 the same shall be called great in the kingdom of heaven4 99,who1 what are they1 that make 8,the preaching of the law10 a character of reproach8 ,do they not see on whom the reproach must fall8 ,on whose head it must light at last8 ,whosoever on this ground despiseth us1 despiseth him that sent us4 ,for did ever any man preach the law like him8 ,even when he came1 not to condemn but to save the world3 when he came purposely to bring life and immortality to light through the gospel8 ,can any 8preach the law0 more expresly1 more rigorously1 than ,christ does in these words8 ,and who is he that shall amend them8 ,who is he that shall instruct the ,son of ,god1 how to preach8 ,who will teach him a better way of delivering the message which he hath received of the ,father8 #b4 ,whosoever shall break one of these least commandments1 or one of the least of these commandments,these commandments1 we may observe1 is a term used by our ,lord as equivalent with the law3 or the law and the prophets1 which is the same thing1 seeing the prophets added nothing to the law2 but only declared1 explained1 or inforced it1 as they were moved by the ,holy ,ghost4 ,whosoever shall break one of these least commandmentsespecially if it be done wilfully or presumptuously3 one3for he that keepeth the whole law and thus offends in one point1 is guilty of all3 the wrath of ,god abideth on him1 as surely as if he had broken every one4 ,so that no allowance is made for one darling lust2 no reserve for one idol3 no excuse for refraining from all besides1 and only giving way to one bosom sin4 ,what ,god demands is1 an entire obedience3 we are to have an eye to all his commandments3 otherwise we lose all the labour we take in keeping some1 and our poor souls for ever and ever4 ,one of these least1 or one of the least of these commandments4 ,here is another excuse cut off1 whereby many1 who cannot deceive ,god1 miserably deceive their own souls4 8,this sin1 saith the sinner1 is it not a little one8 ,will not the ,lord spare me in this thing8 ,surely he will not be extreme to mark this1 since ,i do not offend in the greater matters of the law40 ,vain hope6 ,speaking after the manner of men1 we may term these great and those little commandments4 ,but in reality1 they are not so4 ,if we use propriety of speech1 there is no such thing as a little sin3 every sin being a transgression of the holy and perfect law1 and an affront of the great ,majesty of heaven4 #c4 ,and shall teach men so,in some sense it may be said1 that whosoever openly breaks any commandment1 teaches others to do the same3 for example speaks1 and many times louder than precept4 ,in this sense it is apparent every open drunkard1 is a teacher of drunkenness3 every sabbath-breaker is constantly teaching his neighbour1 to profane the day of the ,lord4 ,but this is not all3 an habitual breaker of the law1 is seldom content to stop here4 ,he generally teaches other men to do so too1 by word as well as example3 especially when he hardens his neck1 and hateth to be reproved4 ,such a sinner soon commences an advocate for sin3 he defends what he is resolved not to forsake4 ,he excuses the sin which he will not leave1 and thus directly teaches every sin which he commits4 ,he shall be called least in the kingdom of heaven3 that is1 shall have no part therein4 ,he is a stranger to the kingdom of heaven which is on earth2 he hath no portion in that inheritance2 no share of that righteousness and peace and joy in the ,holy ,ghost4 ,nor by consequence can he have any part1 in the glory which shall be revealed4 #d4 ,but if those who even thus break and teach others to break1 one of the least of these commandments1 shall be called least in the kingdom of heaven1 shall have no part in the kingdom of ,christ and of ,god2 if even these shall be cast into outer darkness1 where is wailing and gnashing of teeth3 then where will they appear1 whom our ,lord chiefly and primarily intends in these words8 ,they who bearing the character of teachers sent from ,god1 do nevertheless themselves break his commandments1 yea and openly teach others so to do3 being corrupt both in life and doctrine4 #e4 99,these are of several sorts4 ,of the first sort are they1 who live in some wilful1 habitual sin4 ,now if an ordinary sinner teaches by his example1 how much more a sinful minister8 ,even if he does not attempt to defend1 excuse or extenuate his sin4 ,if he does1 he is a murderer indeed1 yea1 the murderer-general of his congregation4 ,he peoples the regions of death4 ,he is the choicest instrument of the prince of darkness4 ,when he goes hence1 ,hell from beneath is moved to meet him at his coming4 ,nor can he sink into the bottomless pit1 without dragging a multitude after him4 #f4 99,next to these are the good-natured1 good sort of men3 who live an easy1 harmless life1 neither troubling themselves with outward sin1 nor with inward holiness3 men who are remarkable neither one way nor the other2 neither for religion nor irreligion3 who are very regular both in public and private2 but don't pretend to be any stricter than their neighbours4 ,a minister of this kind breaks1 not one1 or a few only of the least commandments of ,god2 but all the great and weighty branches of his law1 which relate to the power of godliness3 and all that require us to pass the time of our sojourning in fear1 to work out our salvation with fear and trembling2 to have our loins always girt and our lights burning2 to strive or agonize to enter in at the strait gate4 ,and he teaches men so1 by the whole form of his life1 and the general tenor of his preaching3 which uniformly tends to sooth those in their pleasing dream1 who imagine themselves ,christians and are not2 to persuade all who attend upon his ministry1 to sleep on and take their rest4 ,no marvel therefore if both he and they that follow him1 wake together in everlasting burnings4 #g4 99,but above all these1 in the highest rank of the enemies of the gospel of ,christ1 are they who openly and explicitly judge the law itself1 and speak evil of the law3 who teach men to break 7 to dissolve1 to loose1 to untie the obligation of7 not one only1 whether of the least1 or of the greatest1 but all the commandments at a stroke3 who teach1 without any cover1 in so many words1 8,what did our ,lord do with the law8 ,he abolished it40 8,there is but one duty1 which is that of believing40 8,all commands are unfit for our times40 8,from any demand of the law no man is obliged now to go one step1 to give away one farthing1 to eat or omit one morsel40 ,this is indeed carrying matters with a high hand4 ,this is withstanding our ,lord to the face1 and telling him1 that he understood not how to deliver the message on which he was sent4 ,o ,lord1 lay not this sin to their charge6 ,father1 forgive them2 for they know not what they do6 #h4 99,the most surprizing of all the circumstances1 that attend this strong delusion1 is that they who are given up to it really believe1 that they honour ,christ1 by overthrowing his law1 and that they are magnifying his office1 while they are destroying his doctrine6 ,yea1 they honour him just as ,judas did1 when he said1 ,hail1 ,master1 and kissed him4 ,and he may as justly say1 to every one of them1 ,betrayest thou the ,son of man with a kiss8 ,it is no other than betraying him with a kiss1 to talk of his blood and take away his crown3 to set light by any part of his law1 under pretence of advancing his gospel4 ,nor indeed can any one escape this charge1 who preaches faith in any such manner1 as either directly or indirectly tends1 to set aside any branch of obedience3 who preaches ,christ so as to disannul1 or weaken in any wise the least of the commandments of ,god4 #i4 ,it is impossible indeed to have too high an esteem for the faith of ,god's elect4 ,and we must all declare1 ,by grace ye are saved through faith3not of works1 lest any man should boast4 ,we must cry aloud to every penitent sinner1 ,believe in the ,lord ,jesus ,christ1 and thou shalt be saved4 ,but at the same time we must take care to let all men know1 we esteem no faith but that which worketh by love3 and that we are not saved by faith1 unless so far as we are delivered from the power as well as the guilt of sin4 ,and when we say1 ,believe and thou shalt be saved2 we do not mean1 8,believe and thou shalt step from sin to heaven2 without any holiness coming between2 faith supplying the place of holiness30 but1 believe and thou shalt be holy3 believe in the ,lord ,jesus1 and thou shalt have peace and power together4 ,thou shalt have power from him in whom thou believest1 to trample sin under thy feet2 power to love the ,lord thy ,god with all thy heart1 and to serve him with all thy strength4 ,thou shalt have power1 by patient continuance in well-doing1 to seek for glory and honour and immortality4 ,thou shalt both do and teach all the commandments of ,god1 from the least even to the greatest4 ,thou shalt teach them by thy life as well as thy words1 and so be called great in the kingdom of heaven4 ,,iv4 #a4 ,whatever other way we teach to the kingdom of heaven1 to glory1 honour and immortality1 be it called the way of faith1 or by any other name1 it is in truth1 the way to destruction4 ,it will not bring a man peace at the last4 ,for thus saith the ,lord1 ,verily ,i say unto you1 except your righteousness shall exceed the righteousness of the ,scribes and ,pharisees1 ye shall in no case enter into the kingdom of heaven4 ,the ,scribes1 mentioned so often in the ,new ,testament as some of the most constant and vehement opposers of our ,lord1 were not secretaries1 or men1 employed in writing only1 as that term might incline us to believe4 ,neither were they lawyers1 in our common sense of the word 7altho' the word is so rendered in our translation47 ,their employment had no affinity at all1 to that of a lawyer among us4 ,they were conversant with the laws of ,god1 and not with the laws of man4 ,these were their study3 it was their proper and peculiar business1 to read and expound the law and the prophets2 particularly in the synagogues4 ,they were the ordinary1 stated preachers among the ,jews4 ,so that if the sense of the original word was attended to1 we might render it1 the divines4 ,for these were the men who made divinity their profession2 and they were generally 7as their name literally imports7 men of letters2 men of the greatest account for learning that were then in the ,jewish nation4 #b4 ,the ,pharisees were a very antient sect1 or body of men1 among the ,jews3 originally so called from the ,hebrew word 1 which signifies1 to separate or divide4 ,not that they made any formal separation from1 or division in the national church4 ,they were only distinguished from others1 by greater strictness of life1 by more exactness of conversation4 ,for they were zealous of the law in the minutest points2 paying tithes of mint1 anise and cummin4 ,and hence they were had in honour of all the people1 and generally esteemed the holiest of men4 ,many of the ,scribes were of the sect of the ,pharisees4 ,thus ,st4 ,paul himself1 who was educated for a ,scribe1 first at the university of ,tarsus1 and after that in ,jerusalem1 at the feet of ,gamaliel 7one of the most learned ,scribes or doctors of the law that were then in the nation7 declares of himself before the council1 #ic;,i am a ,pharisee the son of a ,pharisee3 and before king ,agrippa1 #id;,after the straitest sect of our religion ,i lived a ,pharisee4 ,and the whole body of the ,scribes generally esteemed and acted in concert with the ,pharisees4 ,hence we find our ,saviour so frequently coupling them together1 as coming in many respects under the same consideration4 ,in this place they seem to be mentioned together1 as the most eminent professors of religion3 the former of whom were accounted the wisest1 the latter the holiest of men4 #c4 ,what the righteousness of the ,scribes and ,pharisees really was1 it is not difficult to determine4 ,our ,lord has preserved an authentic account1 which one of them gave of himself4 ,and he is clear and full in describing his own righteousness2 and cannot be supposed to have omitted any part of it4 ,he went up indeed into the temple to pray3 but was so intent upon his own virtues1 that he forgot the design upon which he came4 ,for 'tis remarkable1 he does not properly pray at all4 ,he only tells ,god1 how wise and good he was4 ,god1 ,i thank thee1 that ,i am not as other men are2 extortioners1 unjust1 adulterers2 or even as this ,publican4 ,i fast twice in the week2 ,i give tithes of all that ,i possess4 ,his righteousness therefore consisted of three parts1 first1 saith he1 ,i am not as other men are4 ,i am not an extortioner1 not unjust1 not an adulterer2 not even as this ,publican4 ,secondly1 ,i fast twice in the week2 and thirdly1 give tithes of all that ,i possess4 ,i am not as other men are4 ,this is not a small point4 ,it is not every man that can say this4 ,it is as if he had said1 ,i do not suffer myself to be carried away by that great torrent1 custom4 ,i live not by custom1 but by reason2 not by the examples of men1 but by the word of ,god4 ,i am not an extortioner1 not unjust1 not an adulterer3 however common these sins are even among those who are called the people of ,god3 7extortion1 in particular1 a kind of legal injustice3 not punishable by any human law1 the making gain of another's ignorance or necessity1 having filled every corner of the land7 nor even as this ,publican2 not guilty of any open or presumptuous sin3 not an outward sinner3 but a fair1 honest man1 of blameless life and conversation4 #d4 ,i fast twice in the week4 ,there is more implied in this1 than we may at first be sensible of4 ,all the stricter ,pharisees observed the weekly fasts2 namely1 every ,monday and ,thursday4 ,on the former day1 they fasted in memory of ,moses receiving on that day 7as their tradition taught7 the two tables of stone written by the finger of ,god3 on the latter1 in memory of his casting them out of his hand1 when he saw the people dancing round the golden calf4 ,on these days1 they took no sustenance at all till three in the afternoon2 the hour at which they began to offer up the evening sacrifice in the temple4 ,till that hour it was their custom to remain in the temple1 in some of the corners1 apartments or courts thereof2 that they might be ready to assist at all the sacrifices1 and to join in all the public prayers4 ,the time between1 they were accustomed to employ1 partly in private addresses to ,god1 partly in searching the scriptures1 in reading the law and the prophets1 and in meditating thereon4 ,thus much is implied in1 ,i fast twice in the week1 the second branch of the righteousness of a ,pharisee4 #e4 ,i give tithes of all that ,i possess4 ,this the ,pharisees did with the utmost exactness4 ,they would not except the most inconsiderable thing1 no1 not mint1 anise and cummin4 ,they would not keep back the least part of what they believed properly to belong to ,god2 but gave a full tenth of their whole substance yearly1 and of all their increase1 whatsoever it was4 ,yea1 the stricter ,pharisees 7as has been often observed1 by those who are versed in the ancient ,jewish writings7 not content with giving one tenth of their substance to ,god1 in his priests and ,levites1 gave another tenth to ,god in the poor1 and that continually4 ,they gave the same proportion of all they had in alms1 as they were accustomed to give in tithes4 ,and this likewise they adjusted with the utmost exactness1 that they might not keep back any part1 but might fully render unto ,god the things which were ,god's1 as they accounted this to be4 ,so that1 upon the whole1 they gave away1 from year to year1 an entire fifth of all that they possest4 #f4 ,this was the righteousness of the ,scribes and ,pharisees3 a righteousness1 which in many respects1 went far beyond the conception which many have been accustomed to entertain concerning it4 ,but perhaps1 it will be said1 it was all false and feigned2 for they were all a company of hypocrites4,some of them doubtless were2 men who had really no religion at all2 no fear of ,god1 or desire to please him3 who had no concern for the honour that cometh of ,god1 but only for the praise of men4 ,and these are they whom our ,lord so severely condemns1 so sharply reproves on many occasions4 ,but we must not suppose1 because many ,pharisees were hypocrites1 therefore all were so4 ,nor indeed is hypocrisy by any means essential to the character of a ,pharisee4 ,this is not the distinguishing mark of their sect4 ,it is rather this1 7according to our ,lord's account7 ,they trusted in themselves that they were righteous1 and despised others4 ,this is their genuine badge4 ,but the ,pharisee of this kind cannot be a hypocrite4 ,he must be1 in the common sense1 sincere3 otherwise he could not trust in himself that he is righteous4 ,the man who was here commending himself to ,god1 unquestionably thought himself righteous4 ,consequently1 he was no hypocrite3 he was not conscious to himself of any insincerity4 ,he now spoke to ,god just what he thought1 namely1 that he was abundantly better than other men4 ,but the example of ,st4 ,paul1 were there no other1 is sufficient1 to put this out of all question4 ,he could not only say1 when he was a ,christian1 #ie;,herein do ,i exercise myself to have always a conscience void of offence1 toward ,god and toward men3 but even concerning the time when he was a ,pharisee2 #if,men and brethren1 ,i have lived in all good conscience before ,god until this day4 ,he was therefore sincere when he was a ,pharisee1 as well as when he was a ,christian4 ,he was no more an hypocrite when he persecuted the church1 than when he preached the faith which once he persecuted4 ,let this then be added to the righteousness of the ,scribes and ,pharisees1 a sincere belief that they are righteous1 and in all things doing ,god service4 #g4 ,and yet1 ,except your righteousness1 saith our ,lord1 shall exceed the righteousness of the ,scribes and ,pharisees1 ye shall in no case enter into the kingdom of heaven4 ,a solemn and weighty declaration6 ,and which it behoves all who are called by the name of ,christ1 seriously and deeply to consider4 ,but before we enquire1 how our righteousness may exceed theirs1 let us examine1 whether at present we come up to it8 99,first1 a ,pharisee was not as other men are4 ,in externals he was singularly good4 ,are we so8 ,do we dare to be singular at all8 ,do we not rather swim with the stream8 ,do we not many times dispense with religion and reason together1 because we would not look particular8 ,are we not often more afraid of being out of the fashion1 than being out of the way of salvation8 ,have we courage to stem the tide8 ,to run counter to the world8 ,to obey ,god rather than man8 ,otherwise the ,pharisee leaves us behind at the very first step4 ',tis well if we overtake him any more4 ,but to come closer4 ,can we use his first plea with ,god1 which is in substance1 8,i do no harm4 ,i live in no outward sin2 ,i do nothing1 for which my own heart condemns me40 ,do you not8 ,are you sure of that8 ,do you live in no practice1 for which your own heart condemns you8 ,if you are not an adulterer1 if you are not unchaste1 either in word or deed1 are you not unjust8 ,the grand measure of justice1 as well as of mercy1 is1 ,do unto others as thou wouldest they should do unto thee4 ,do you walk by this rule8 ,do you never do unto any what you would not they should do unto you8 ,nay1 are you not grossly unjust8 ,are you not an extortioner8 ,do you not make a gain of any one's ignorance or necessity8 ,neither in buying nor selling8 ,suppose you were engaged in trade1 do you demand1 do you receive no more than the real value of what you sell8 ,do you demand1 do you receive no more of the ignorant than of the knowing2 of a little child1 than of an experienced trader8 ,if you do1 why does not your heart condemn you8 ,you are a barefaced extortioner4 ,do you demand no more than the usual price of goods1 of any who is in pressing want8 ,who must have1 and that without delay1 the things which you can only furnish him with8 ,if you do1 this also is flat extortion4 ,indeed you do not come up to the righteousness of a ,pharisee4 #h4 ,a ,pharisee1 secondly1 7to express his sense in our common way7 used all the means of grace4 ,as he fasted often and much1 twice in every week1 so he attended all the sacrifices4 ,he was constant in public and private prayer1 and in reading and hearing the scriptures4 ,do you go as far as this8 ,do you fast much and often8 ,twice in the week8 ,i fear not4 ,once1 at least2 8on all ,fridays in the year80 7,so our church clearly and peremptorily enjoins all her members to do3 to observe all these1 as well as the vigils and the forty days of lent1 as 8days of fasting or abstinence407 ,do you fast twice in the year8 ,i am afraid1 some among us cannot plead even this6,do you neglect no opportunity of attending and partaking of the ,christian ,sacrifice8 ,how many are they1 who call themselves ,christians1 and yet are utterly regardless of it8 ,yet do not eat of that bread1 or drink of that cup1 for months1 perhaps years1 together8 ,do you every day1 either hear the scriptures1 or read them and meditate thereon8 ,do you join in prayer with the great congregation8 ,daily1 if you have opportunity3 if not whenever you can1 particularly on that day1 which you remember1 to keep it holy8 ,do you strive to make opportunities8 ,are you glad when they say unto you1 we will go into the house of the ,lord8 ,are you zealous of1 and diligent in private prayer8 ,do you suffer no day to pass without it8 ,rather1 are not some of you so far1 from spending therein 7with the ,pharisee7 several hours in one day1 that you think one hour full enough1 if not too much8 ,do you spend an hour in a day1 or in a week1 in praying to your ,father which is in secret8 ,yea1 an hour in a month8 ,have you spent one hour together in private prayer ever since you was born8 ,ah poor ,christian6 ,shall not the ,pharisee rise up in the judgment against thee and condemn thee8 ,his righteousness is as far above thine1 as the heaven is above the earth4 #i4 ,the ,pharisee1 thirdly1 paid tithes and gave alms of all that he possest4 ,and in how ample a manner8 ,so that he was 7as we phrase it7 8a man that did much good40 ,do we come up to him here8 ,which of us is so abundant as he was1 in good works8 ,which of us gives a fifth of all his substance to ,god8 ,both of the principal1 and of the increase8 ,who of us1 out of 7suppose7 an hundred pounds a year1 gives twenty to ,god and the poor3 out of fifty1 ten2 and so in a larger or a smaller proportion8 ,when shall our righteousness1 in using all the means of grace1 in attending all the ordinances of ,god1 in avoiding evil and doing good1 equal at least the righteousness of the ,scribes and ,pharisees8 #aj4 ,although if it only equalled theirs1 what would that profit8 ,for verily ,i say unto you except your righteousness shall exceed the righteousness of the ,scribes and ,pharisees1 ye shall in no case enter into the kingdom of heaven4 ,but how can it exceed theirs8 ,wherein does the righteousness of a ,christian exceed that of a ,scribe or ,pharisee8 ,christian righteousness exceeds theirs1 first1 in the extent of it4 ,most of the ,pharisees1 though they were rigorously exact in many things1 yet were emboldened by the traditions of the elders to dispense with others of equal importance4 ,thus they were extremely punctual in keeping the fourth commandment2 they would not even rub an ear of corn on the sabbath day3 ,but not at all in keeping the third1 making little account of light1 or even false swearing4 ,so that their righteousness was partial3 whereas the righteousness of a real ,christian is universal4 ,he does not observe one1 or some parts of the law of ,god1 and neglect the rest2 but keeps all his commandments1 loves them all1 values them above gold or precious stones4 #aa4 ,it may be indeed1 that some of the ,scribes and ,pharisees1 endeavoured to keep all the commandments1 and consequently were1 as touching the righteousness of the law1 that is1 according to the letter of it1 blameless4 ,but still the righteousness of a ,christian exceeds all this righteousness of a ,scribe or ,pharisee1 by fulfilling the ,spirit as well as the letter of the law1 by inward as well as outward obedience4 ,in this1 in the spirituality of it1 it admits of no comparison4 ,this is the point which our ,lord has so largely proved1 in the whole tenor of this discourse4 ,their righteousness was external only3 ,christian righteousness is in the inner man4 ,the ,pharisee cleansed the outside of the cup and the platter2 the ,christian is clean within4 ,the ,pharisee laboured to present ,god with a good life2 the ,christian with a holy heart4 ,the one shook off the leaves1 perhaps the fruits of sin2 the other lays the axe to the root3 as not being content with the outward form of godliness1 how exact soever it be1 unless the life1 the ,spirit1 the power of ,god unto salvation1 be felt in the inmost soul4 ,thus1 to do no harm1 to do good1 to attend the ordinances of ,god1 7the righteousness of a ,pharisee7 are all external3 whereas1 on the contrary1 poverty of spirit1 mourning1 meekness1 hunger and thirst after righteousness1 the love of our neighbour1 and purity of heart1 7the righteousness of a ,christian7 are all internal4 ,and even peace-making 7or doing good7 and suffering for righteousness sake1 stand intitled to the blessings annext to them1 only as they imply these inward dispositions1 as they spring from1 exercise and confirm them4 ,so that whereas the righteousness of the ,scribes and ,pharisees was external only1 it may be said1 in some sense that the righteousness of a ,christian is internal only3 all his actions and sufferings being as nothing in themselves1 being estimated before ,god only by the tempers from which they spring4 #ab4 99,whosoever therefore thou art1 who bearest the holy and venerable name of a ,christian1 see1 first that thy righteousness fall not short of the righteousness of the ,scribes and ,pharisees4 ,be not thou as other men are4 ,dare to stand alone1 to be 8,against example1 singularly good80 ,if thou follow a multitude at all1 it must be1 to do evil4 ,let not custom or fashion be thy guide2 but reason and religion4 ,the practice of others is nothing to thee3 every man must give an account of himself to ,god4 ,indeed if thou canst save the soul of another1 do3 but at least1 save one1 thy own4 ,walk not in the path of death1 because it is broad1 and many walk therein4 ,nay1 by this very token thou mayest know it4 ,is the way wherein thou now walkest1 a broad1 well-frequented1 fashionable way8 ,then it infallibly leads to destruction4 ,o be not thou 8damned for company30 cease from evil2 fly from sin as from the face of a serpent4 ,at least1 do no harm4 ,he that committeth sin is of the devil4 ,be not thou found in that number4 ,touching outward sins1 surely the grace of ,god is even now sufficient for thee4 ,herein at least1 exercise thyself to have a conscience void of offence1 toward ,god and toward man4 ,secondly1 ,let not thy righteousness fall short of theirs1 with regard to the ordinances of ,god4 ,if thy labour or bodily strength will not allow of thy fasting twice in the week1 however deal faithfully with thy own soul1 and fast as often as thy strength will permit4 ,omit no public1 no private opportunity1 of pouring out thy soul in prayer4 ,neglect no occasion of eating that bread and drinking that cup1 which is the communion of the body and blood of ,christ4 ,be diligent in searching the scriptures2 read as thou mayest1 and meditate therein day and night4 ,rejoice to embrace every opportunity1 of hearing the word of reconciliation declared by the ambassadors of ,christ1 the stewards of the mysteries of ,god4 ,in using all the means of grace1 in a constant and careful attendance on every ordinance of ,god1 live up to 7at least1 till thou canst go beyond7 the righteousness of the ,scribes and ,pharisees4 ,thirdly1 ,fall not short of a ,pharisee in doing good4 ,give alms of all thou dost possess4 ,is any hungry8 ,feed him4 ,is he a-thirst8 ,give him drink4 ,naked8 ,cover him with a garment4 ,if thou hast this world's goods1 do not limit thy beneficence to a scanty proportion4 ,be merciful to the uttermost of thy power4 ,why not1 even as this ,pharisee8 ,now make thyself friends1 while the time is1 of the mammon of unrighteousness1 that when thou failest1 when this earthly tabernacle is dissolved1 they may receive thee into everlasting habitations4 #ac4 ,but rest not here4 ,let thy righteousness exceed the righteousness of the ,scribes and ,pharisees4 ,be not thou content1 to keep the whole law1 and offend in one point4 ,hold thou fast all his commandments1 and all false ways do thou utterly abhor4 ,do all the things1 whatsoever he hath commanded1 and that with all thy might4 ,thou canst do all things through ,christ strengthning thee1 though without him thou canst do nothing4 99,above all1 let thy righteousness exceed theirs in the purity and spirituality of it4 ,what is the exactest form of religion to thee8 ,the most perfect outside righteousness8 ,go thou higher and deeper than all this4 ,let thy religion be the religion of the heart4 ,be thou poor in spirit2 little and base and mean and vile in thy own eyes2 amazed and humbled to the dust at the love of ,god which is in ,christ ,jesus thy ,lord4 ,be serious3 let the whole stream of thy thoughts1 words and works1 be such as flows from the deepest conviction1 that thou standest on the edge of the great gulph1 thou and all the children of men1 just ready to drop in1 either into everlasting glory1 or everlasting burnings4 ,be meek3 let thy soul be filled with mildness1 gentleness1 patience1 long-suffering toward all men3 at the same time that all which is in thee is a-thirst for ,god1 the living ,god2 longing to awake up after his likeness1 and to be satisfied with it4 ,be thou a lover of ,god and of all mankind4 ,in this spirit1 do and suffer all things4 ,thus exceed the righteousness of the ,scribes and ,pharisees1 and thou shalt be called great in the kingdom of heaven4 ,,sermon ,,xxvi4 ,,upon ,,our ,,lord',s ,,sermon ,,on ,,the ,,mount4 ,,discourse ,,vi4 ,,matt4 vi4 #aae4 ,take heed that ye do not your alms before men1 to be seen of them3 otherwise ye have no reward of your ,father which is in heaven4 ,therefore when thou dost thine alms1 do not sound a trumpet before thee1 as the hypocrites do in the synagogues and in the streets1 that they may have praise of men4 ,verily ,i say unto you1 they have their reward4 ,but when thou doest alms1 let not thy left hand know what thy right hand doth3 that thine alms may be in secret1 and thy ,father which seeth in secret1 himself shall reward thee openly4 ,and when thou prayest1 thou shalt not be as the hypocrites are2 for they love to pray1 standing in the synagogues and in the corners of the streets1 that they may be seen of men4 ,verily ,i say unto you1 they have their reward4 ,but thou when thou prayest1 enter into thy closet1 and when thou hast shut the door1 pray to thy ,father which is in secret2 and thy ,father which seeth in secret1 he shall reward thee openly4 ,but when ye pray1 use not vain repetitions1 as the ,heathen do2 for they think that they shall be heard for their much speaking4 ,be not ye therefore like unto them3 for your ,father knoweth what things ye have need of1 before you ask him4 ,after this manner therefore pray ye3 ,our ,father which art in heaven1 hallowed be thy name4 ,thy kingdom come4 ,thy will be done on earth as it is in heaven4 ,give us this day our daily bread4 ,and forgive us our trespasses1 as we forgive them that trespass against us1 and lead us not into temptation1 but deliver us from evil4 ,for thine is the kingdom and the power and the glory1 for ever and ever4 ,amen4 ,for if ye forgive men their trespasses1 your heavenly ,father will also forgive you4 ,but if ye forgive not men their trespasses1 neither will your ,father forgive your trespasses4 #a4 ,,in the preceding chapter our ,lord has described inward religion1 in its various branches4 ,he has laid before us those dispositions of soul1 which constitute real ,christianity3 the inward tempers contained in that holiness1 without which no man shall see the ,lord2 the affections which1 when flowing from their proper fountain1 from a living faith in ,god thro' ,christ ,jesus1 are intrinsically and essentially good1 and acceptable to ,god4 ,he proceeds to shew in this chapter1 how all our actions likewise1 even those that are indifferent in their own nature1 may be made holy and good and acceptable to ,god1 by a pure and holy intention4 ,whatever is done without this1 he largely declares1 is of no value before ,god4 ,whereas1 whatever outward works are thus consecrated to ,god1 they are in his sight of great price4 #b4 ,the necessity of this purity of intention1 he shews first1 with regard to those1 which are usually accounted religious actions1 and indeed are such1 when performed with a right intention4 ,some of these are commonly termed works of piety2 the rest1 works of charity or mercy4 ,of the latter sort1 he particularly names almsgiving2 of the former1 prayer and fasting4 ,but the directions given for these are equally to be applied to every work1 whether of charity or mercy4 ,i4 #a4 ,and first1 with regard to works of mercy4 ,take heed1 saith he1 that ye do not your alms before men1 to be seen of them4 ,otherwise ye have no reward of your ,father which is in heaven4 ,that ye do not your alms4 ,altho' this only is named1 yet is every work of charity included1 every thing which we give1 or speak1 or do1 whereby our neighbour may be profited1 whereby another man may receive any advantage1 either in his body or soul4 ,the feeding the hungry1 the cloathing the naked1 and entertaining or assisting the stranger1 the visiting those that are sick or in prison1 the comforting the afflicted2 the instructing the ignorant1 the reproving the wicked1 the exhorting and encouraging the well-doer2 and if there be any other work of mercy1 it is equally included in this direction4 #b4 ,take heed that ye do not your alms before men1 to be seen of them4 ,the thing which is here forbidden1 is not1 barely the doing good in the sight of men3 this circumstance alone1 that others see what we do1 makes the action neither worse nor better3 but the doing it before men1 to be seen of them2 with this view1 from this intention only4 ,i say1 from this intention only2 for this may1 in some cases1 be a part of our intention2 we may design that some of our actions should be seen1 and yet they may be acceptable to ,god4 ,we may intend1 that our light should shine before men1 when our conscience bears us witness1 in the ,holy ,ghost1 that our ultimate end in designing they should see our good works1 is1 ,that they may glorify our ,father which is in heaven4 ,but take heed that ye do not the least thing with a view to your own glory4 ,take heed that a regard to the praise of men1 have no place at all in your works of mercy4 ,if ye seek your own glory1 if you have any design to gain the honour that cometh of men1 whatever is done with this view is nothing worth3 it is not done unto the ,lord3 he accepteth it not2 ye have no reward for this of your ,father which is in heaven4 #c4 ,therefore when thou dost thine alms1 do not sound a trumpet before thee1 as the hypocrites do1 in the synagogues and in the streets1 that they may have praise of men4 ,the word synagogue does not here mean1 a place of worship1 but any place of public resort1 such as the market-place or exchange4 ,it was a common thing among the ,jews1 who were men of large fortunes1 particularly among the ,pharisees1 to cause a trumpet to be sounded before them in the most public parts of the city1 when they were about to give any considerable alms4 ,the pretended reason for this was1 to call the poor together to receive it3 but the real design1 that they might have praise of men4 ,but be not thou like unto them4 ,do not thou cause a trumpet to be sounded before thee4 ,use no ostentation in doing good4 ,aim at the honour which cometh of ,god only4 ,they who seek the praise of men1 have their reward4 ,they shall have no praise of ,god4 #d4 ,but when thou doest alms1 let not thy left hand know what thy right hand doth4 ,this is a proverbial expression1 the meaning of which is1 do it in as secret a manner as is possible3 as secret as is consistent with the doing it at all2 7for it must not be left undone3 omit no opportunity of doing good1 whether secretly or openly7 and with the doing it in the most effectual manner4 ,for here is also an exception to be made4 ,when you are fully persuaded in your own mind1 that by your not concealing the good which is done1 either you will yourself be enabled1 or others excited to do the more good1 then you may not conceal it3 then let your light appear1 and shine to all that are in the house4 ,but unless where the glory of ,god and the good of mankind oblige you to the contrary1 act in as private and unobserved a manner1 as the nature of the thing will admit3 that thy alms may be in secret1 and thy ,father which seeth in secret1 he shall reward thee openly4 ,perhaps in the present world2 many instances of this stands recorded in all ages3 but infallibly in the world to come1 before the general assembly of men and angels4 ,,ii4 #a4 ,from works of charity or mercy1 our ,lord proceeds to those which are termed works of piety4 ,and when thou prayest1 saith he1 thou shalt not be as the hypocrites are3 for they love to pray standing in the synagogues1 and in the corners of the streets1 that they may be seen of men4 ,thou shalt not be as the hypocrites are4 ,hypocrisy then1 or insincerity1 is the first thing we are to guard against in prayer4 ,beware not to speak what thou dost not mean4 ,prayer is1 the lifting up of the heart to ,god3 all words of prayer without this are mere hypocrisy4 ,whenever therefore thou attemptest to pray1 see that it be thy one design1 to commune with ,god1 to lift up thy heart to him1 to pour out thy soul before him4 ,not as the hypocrites1 who love1 or are wont1 to pray standing in the synagogues1 the exchange or market-places1 and in the corners of the streets1 wherever the most people are1 that they may be seen of men3 this was the sole design1 the motive and end1 of the prayers which they there repeated4 ,verily ,i say unto you1 they have their reward4 ,they are to expect none from your ,father which is in heaven4 #b4 ,but it is not only1 the having an eye to the praise of men1 which cuts us off from any reward in heaven2 which leaves us no room to expect the blessing of ,god1 upon our works whether of piety or mercy4 ,purity of intention is equally destroyed by a view to any temporal reward whatever4 ,if we repeat our prayers1 if we attend the public worship of ,god1 if we relieve the poor1 with a view to gain or interest1 it is not a whit more acceptable to ,god1 than if it were done with a view to praise4 ,any temporal view1 any motive whatever on this side eternity1 any design but that of promoting the glory of ,god1 and the happiness of men1 for ,god's sake1 makes every action1 however fair it may appear to men1 an abomination unto the ,lord4 #c4 ,but when thou prayest1 enter into thy closet1 and when thou hast shut the door1 pray to thy ,father which is in secret4 ,there is a time1 when thou art openly to glorify ,god1 to pray and praise him in the great congregation4 ,but when thou desirest more largely and more particularly to make thy requests known unto ,god1 whether it be in the evening or in the morning or at noon-day1 enter into thy closet and shut the door4 ,use all the privacy thou canst4 7,only leave it not undone1 whether thou hast any closet1 any privacy or no4 ,pray to ,god if it be possible1 when none seeth but he3 but if otherwise1 pray to ,god47 ,thus pray to thy ,father which is in secret2 pour out all thy heart before him4 ,and thy ,father which is in secret1 he shall reward thee openly4 #d4 ,but when ye pray1 even in secret1 use not vain repetitions1 as the ,heathen do4 4 ,do not use abundance of words without any meaning4 ,say not the same thing over and over again3 think not the fruit of your prayers depends on the length of them3 like the ,heathens2 for they think they shall be heard for their much speaking4 ,the thing here reproved1 is not simply the length1 any more than the shortness of our prayers3 but1 first1 length without meaning2 the speaking much1 and meaning little or nothing3 the using 7not all repetitions2 for our ,lord himself prayed thrice1 repeating the same words2 but7 vain repetitions1 as the ,heathens did1 reciting the names of their ,gods over and over3 as they do among ,christians1 7vulgarly so called7 and not among the papists only1 who say over and over the same string of prayers1 without ever feeling what they speak3 secondly1 the thinking to be heard for our much speaking1 the fancying ,god measures prayers by their length1 and is best pleased with those which contain the most words1 which sound the longest in his ears4 ,these are such instances of superstition and folly1 as all who are named by the name of ,christ1 should leave to the ,heathens1 to them on whom the glorious light of the gospel hath never shined4 #e4 ,be not ye therefore like unto them4 ,ye who have tasted of the grace of ,god in ,christ ,jesus1 are throughly convinced1 your ,father knoweth what things ye have need of before ye ask him4 ,so that the end of your praying1 is not to inform ,god1 as tho' he knew not your wants already2 but rather to inform yourselves1 to fix the sense of those wants more deeply in your hearts1 and the sense of your continual dependence on him1 who only is able to supply all your wants4 ,it is not so much to move ,god1 who is always more ready to give than you to ask2 as to move yourselves1 that you may be willing and ready to receive1 the good things he has prepared for you4 ,,iii4 #a4 ,after having taught the true nature and ends of prayer1 our ,lord subjoins an example of it3 even that divine form of prayer1 which seems in this place to be proposed by way of pattern chiefly1 as the model and standard of all our prayers3 ,after this manner therefore pray ye4 ,whereas elsewhere he enjoins the use of these very words1 #ig;,he said unto them1 when ye pray1 say #b4 99,we may observe in general concerning this divine prayer4 ,first1 that it contains all we can reasonably or innocently pray for4 ,there is nothing which we have need to ask of ,god1 nothing which we can ask without offending him1 which is not included either directly or indirectly in this comprehensive form3 secondly1 that it contains all we can reasonably or innocently desire2 whatever is for the glory of ,god1 whatever is needful or profitable not only for ourselves1 but for every creature in heaven and earth4 ,and indeed our prayers are the proper test of our desires2 nothing being fit to have a place in our desires1 which is not fit to have a place in our prayers3 what we may not pray for1 neither should we desire3 thirdly1 that it contains all our duty to ,god and man3 whatsoever things are pure and holy1 whatsoever ,god requires of the children of men1 whatsoever is acceptable in his sight1 whatsoever it is whereby we may profit our neighbour1 being exprest or implied therein4 #c4 ,it consists of three parts1 the preface1 the petitions1 and the doxology or conclusion4 ,the preface1 ,our ,father which art in ,heaven1 lays a general foundation for prayer2 comprizing what we must first know of ,god1 before we can pray1 in confidence of being heard4 ,it likewise points out to us all those tempers1 with which we are to approach to ,god1 which are most essentially requisite1 if we desire either our prayers or our lives should find acceptance with him4 #d4 8,our ,father40 ,if he is a father1 then he is good1 then he is loving to his children4 ,and here is the first and great reason for prayer4 ,god is willing to bless1 let us ask for a blessing4 8,our ,father10,our ,creator3 the author of our being2 he who raised us from the dust of the earth1 who breathed into us the breath of life1 and we became living souls4 ,but if he made us1 let us ask and he will not with-hold1 any good thing from the work of his own hands4 8,our ,father0,our preserver2 who day by day sustains the life he has given3 of whose continuing love we now and every moment receive life and breath and all things4 ,so much the more boldly let us come to him1 and we shall find mercy and grace to help in time of need4 ,above all1 the ,father of our ,lord ,jesus ,christ1 and of all that believe in him3 who justifies us freely by his grace1 through the redemption that is in ,jesus3 who hath blotted out all our sins1 and healed all our infirmities2 who hath received us for his own children1 by adoption and grace1 and because we are sons1 hath sent forth the ,spirit of his ,son into our hearts1 crying1 ,abba1 ,father3 who hath begotten us again of incorruptible seed1 and created us a-new in ,christ ,jesus4 ,therefore we know that he heareth us always3 therefore we pray to him without ceasing4 ,we pray1 because we love4 ,and we love him1 because he first loved us4 #e4 8,our ,father0,not mine only who now cry unto him2 but our's1 in the most extensive sense4 ,the ,god and ,father of the ,spirits of all flesh2 the ,father of angels and men3 7so the very ,heathens acknowledged him to be1 7 ,the ,father of the universe1 of all the families both in heaven and earth4 ,therefore with him there is no respect of persons4 ,he loveth all that he hath made4 ,he is loving unto every man1 and his mercy is over all his works4 ,and the ,lord's delight is in them that fear him1 and put their trust in his mercy2 in them that trust in him thro' the ,son of his love1 knowing they are accepted in the ,beloved4 ,but if ,god so loved us1 we ought also to love one another4 ,yea1 all mankind3 seeing ,god so loved the world1 that he gave his only begotten ,son1 even to die the death1 that they might not perish but have everlasting life4 #f4 ,which art in heaven3high and lifted up2 ,god over all1 blessed for ever4 ,who sitting on the circle of the heavens1 beholdeth all things both in heaven and earth4 ,whose eye pervades the whole sphere of created being2 yea and of uncreated night3 unto whom are known all his works1 and all the works of every creature1 not only from the beginning of the world 7a poor1 low1 weak translation7 but from all eternity1 from everlasting to everlasting3 who constrains the host of heaven1 as well as the children of men1 to cry out with wonder and amazement1 ,o the depth6 ,the depth of the riches both of the wisdom and of the knowledge of ,,god6 ,which art in heaventhe ,lord and ruler of all1 superintending and disposing all things3 who art the ,king of ,kings1 and ,lord of ,lords1 the blessed and only ,potentate3 who art strong and girded about with power1 doing whatsoever pleaseth thee6 ,the ,almighty3 for whensoever thou willest1 to do is present with thee4 ,in heaven1eminently there4 ,heaven is thy throne1 the place where thine honour particularly dwelleth4 ,but not there alone2 for thou fillest heaven and earth1 the whole expanse of space4 ,heaven and earth are full of thy glory4 ,glory be to thee1 ,o ,lord most high6 ,therefore should we serve the ,lord with fear1 and rejoice unto him with reverence4 ,therefore should we think1 speak and act1 as continually under the eye1 in the immediate presence of the ,lord1 the ,king4 #g4 99,hallowed be thy name4 ,this is the first of the six petitions1 whereof the prayer itself is composed4 ,the name of ,god is ,god himself2 the nature of ,god1 so far as it can be discovered to man3 it means therefore1 together with his existence1 all his attributes or perfectionshis eternity1 particularly signified by his great and incommunicable name ,jehovah1 as the apostle ,john translates it1 1 1 4 ,the alpha and omega1 the beginning and the end1 he which is1 and which was1 and which is to come3,his fulness of being1 denoted by his other great name1 ,i am that ,i am,his omnipresence,his omnipotence2 who is indeed the only agent in the material world2 all matter being essentially dull and inactive1 and moving only as it is moved by the finger of ,god3 and he is the spring of action in every creature1 visible and invisible2 which could neither act nor exist1 without the continued influx and agency of his almighty power,his wisdom1 clearly deduced from the things that are seen1 from the goodly order of the universe,his trinity in unity and unity in trinity1 discovered to us in the very first line of his written word 3 literally the ,gods created1 a plural noun joined with a verb of the singular number3 as well as in every part of his subsequent revelations1 given by the mouth of all his holy prophets and apostles,his essential purity and holinessand above all1 his love1 which is the very brightness of his glory4 ,in praying that ,god1 or his name may be hallowed or glorified1 we pray that he may be known1 such as he is1 by all that are capable thereof1 by all intelligent beings1 and with affections suitable to that knowledge3 that he may be duly honoured and feared and loved by all in heaven above and in the earth beneath2 by all angels and men1 whom for that end he has made capable of knowing and loving him to eternity4 #h4 ,thy kingdom come4 ,this has a close connexion with the preceding petition4 ,in order that the name of ,god might be hallowed we pray that his kingdom1 the kingdom of ,christ may come4 ,this kingdom then comes to a particular person1 when he repents and believes the gospel3 when he is taught of ,god1 not only to know himself1 but to know ,jesus ,christ and him crucified4 ,as this is life eternal1 to know the only true ,god1 and ,jesus ,christ whom he hath sent1 so it is the kingdom of ,god begun below1 set up in the believer's heart3 the ,lord ,god omnipotent then reigneth1 when he is known through ,christ ,jesus4 ,he taketh unto himself his mighty power2 that he may subdue all things unto himself4 ,he goeth on in the soul conquering and to conquer1 'till he hath put all things under his feet1 'till every thought is brought into captivity to the obedience of ,christ4 ,when therefore ,god shall give his ,son the ,heathen for his inheritance1 and the utmost parts of the earth for his possession2 when all kingdoms shall bow before him1 and all nations shall do him service2 when the mountain of the ,lord's house1 the church of ,christ shall be established in the top of the mountains2 when the fullness of the ,gentiles shall come in1 and all ,israel shall be saved3 then shall it be seen1 that the ,lord is ,king and hath put on glorious apparel1 appearing to every soul of man1 as ,king of ,kings1 and ,lord of ,lords4 ,and it is meet for all those who love his appearing1 to pray that he would hasten the time3 that this his kingdom1 the kingdom of grace may come quickly1 and swallow up all the kingdoms of the earth2 that all mankind receiving him for their king1 truly believing in his name1 may be filled with righteousness and peace and joy1 with holiness and happiness1 'till they are removed hence into his heavenly kingdom1 there to reign with him for ever and ever4 ,for this also we pray in those words1 ,thy kingdom come3 we pray for the coming of his everlasting kingdom1 the kingdom of glory in heaven1 which is the continuation and perfection of the kingdom of grace an earth4 ,consequently this1 as well as the preceding petition1 is offered up for the whole intelligent creation1 who are all interested in this grand event1 the final renovation of all things1 by ,god's putting an end to misery and sin1 to infirmity and death1 taking all things into his own hands1 and setting up the kingdom which endureth throughout all ages4 ,exactly answerable to this1 are those awful words1 in the prayer1 at the burial of the dead2 8,beseeching thee1 that it may please thee of thy gracious goodness1 shortly to accomplish the number of thine elect1 and to hasten thy kingdom3 that we with all those that are departed1 in the true faith of thy holy name1 may have our perfect consummation and bliss1 both in body and soul1 in thy everlasting glory40 #i4 ,thy will be done on earth as it is in heaven4 ,this is the necessary and immediate consequence1 wherever the kingdom of ,god is come3 wherever ,god dwells in the soul by faith1 and ,christ reigns in the heart by love4 ,it is probable1 many1 perhaps the generality of men1 at the first view of these words1 are apt to imagine1 they are only an expression of1 or petition for resignation2 for a readiness to suffer the will of ,god1 whatsoever it be concerning us4 ,and this is unquestionably a divine and excellent temper1 a most precious gift of ,god4 ,but this is not what we pray for in this petition1 at least not in the chief and primary sense of it4 ,we pray1 not so much for a passive1 as for an active conformity to the will of ,god1 in saying1 ,thy will be done on earth as it is done in heaven4 99,how is it done by the angels of ,god in heaven8 ,those who now circle his throne rejoicing8 ,they do it willingly2 they love his commandments1 and gladly hearken to his words4 ,it is their meat and drink to do his will2 it is their highest glory and joy4 ,they do it continually2 there is no interruption in their willing service4 ,they rest not day nor night1 but employ every hour 7speaking after the manner of men2 otherwise our measures of duration1 days and nights and hours1 have no place in eternity7 in fulfilling his commands1 in executing his designs1 in performing the council of his will4 ,and they do it perfectly4 ,no sin1 no defect belongs to angelick minds4 ,it is true1 the stars are not pure in his sight1 even the morning-stars that sing together before him4 ,in his sight1 that is in comparison of him1 the very angels are not pure4 ,but this does not imply1 that they are not pure in themselves4 ,doubtless they are2 they are without spot and blameless4 ,they are altogether devoted to his will1 and perfectly obedient in all things4 99,if we view this in another light1 we may observe1 the angels of ,god in heaven1 do all the will of ,god4 ,and they do nothing else1 nothing but what they are absolutely assured is his will4 ,again1 they do all the will of ,god1 as he willeth1 in the manner which pleases him1 and no other4 ,yea1 and they do this1 only because it is his will2 for this end and no other reason4 #aj4 ,when therefore we pray1 that the will of ,god may be done on earth as it is in heaven1 the meaning is1 that all the inhabitants of the earth1 even the whole race of mankind1 may do the will of their ,father which is in heaven1 as willingly as the holy angels3 that these may do it continually even as they1 without any interruption of their willing service3 yea1 and that they may do it perfectly2 that the ,god of peace1 through the blood of the everlasting covenant1 may make them perfect in every good work to do his will1 and work in them all which is well-pleasing in his sight4 ,in other words1 we pray1 that we and all mankind1 may do the whole will of ,god in all things3 and nothing else1 not the least thing but what is the holy and acceptable will of ,god4 ,we pray that we may do the whole will of ,god as he willeth1 in the manner that pleases him3 and lastly1 that we may do it1 because it is his will3 that this may be the sole reason and ground1 the whole and only motive of whatsoever we think1 or whatsoever we speak or do4 #aa4 ,give us this day our daily bread4 ,in the three former petitions1 we have been praying for all mankind4 ,we come now more particularly to desire a supply for our own wants4 ,not that we are directed even here1 to confine our prayer altogether to ourselves3 but this and each of the following petitions may be used for the whole church of ,christ upon earth4 ,by bread we may understand1 all things needful whether for our souls or bodies3 the things pertaining to life and godliness4 ,we understand not barely the outward bread1 what our ,lord terms the meat which perisheth2 but much more the spiritual bread1 the grace of ,god1 the food which endureth unto everlasting life4 ,it was the judgment of many of the antient fathers1 that we are here to understand1 the sacramental bread also3 daily received in the beginning by the whole church of ,christ1 and highly esteemed 'till the love of many waxed cold1 as the grand channel whereby the grace of his ,spirit was conveyed to the souls of all the children of ,god4 ,our daily bread4 ,the word we render daily has been differently explained by different commentators4 ,but the most plain and natural sense of it seems to be this1 which is retained in almost all translations1 as well antient as modern3 what is sufficient for this day2 and so for each day1 as it succeeds4 #ab4 ,give us4 ,for we claim nothing of right1 but only of free mercy4 ,we deserve not the air we breathe1 the earth that bears1 or the sun that shines upon us4 ,all our desert1 we own1 is hell4 ,but ,god loves us freely4 ,therefore we ask him to give1 what we can no more procure for ourselves1 than we can merit it at his hands4 ,not that either the goodness or the power of ,god is a reason for us to stand idle4 ,it is his will1 that we should use all diligence in all things1 that we should employ our utmost endeavours1 as much as if our success were the natural effect of our own wisdom and strength4 ,and then1 as tho' we had done nothing1 we are to depend on him1 the giver of every good and perfect gift4 99,this day4 ,for we are to take no thought for the morrow4 ,for this very end has our wise ,creator divided life into these little portions of time1 so clearly separated from each other3 that we might look on every day1 as a fresh gift of ,god1 another life1 which we may devote to his glory2 and that every evening may be as the close of life1 beyond which we are to see nothing but eternity4 #ac4 ,and forgive us our trespasses1 as we forgive them that trespass against us4 ,as nothing but sin can hinder the bounty of ,god from flowing forth upon every creature1 so this petition naturally follows the former2 that all hindrances being removed1 we may the more clearly trust in the ,god of love1 for every manner of thing which is good4 ,our trespasses4 ,the word properly signifies our debts4 ,thus our sins are frequently represented in scripture3 every sin laying us under a fresh debt to ,god2 to whom we already owe1 as it were1 ten thousand talents4 ,what then can we answer when he shall say1 ,pay me that thou owest8 ,we are utterly insolvent3 we have nothing to pay3 ,we have wasted all our substance4 ,therefore if he deal with us according to the rigour of his law1 if he exact what he justly may1 he must command us to be bound hand and foot1 and delivered over to the tormentors4 ,indeed we are already bound hand and foot1 by the chains of our own sins4 ,these1 considered with regard to ourselves1 are chains of iron and fetters of brass4 ,they are wounds wherewith the world1 the flesh and the devil1 have gashed and mangled us all over4 ,they are diseases that drink up our blood and spirits1 that bring us down to the chambers of the grave4 ,but considered1 as they are here1 with regard to ,god1 they are debts immense and numberless4 ,well therefore1 seeing we have nothing to pay1 may we cry unto him1 that he would frankly forgive us all4 ,the word translated forgive1 implies either to forgive a debt1 or to unloose a chain4 ,and if we attain the former1 the latter follows of course2 if our debts are forgiven1 the chains fall off our hands4 ,as soon as ever1 through the free grace of ,god in ,christ1 we receive forgiveness of sins1 we receive likewise a lot among those which are sanctified1 by faith which is in him4 ,sin has lost its power3 it has no dominion over those1 who are under grace1 that is1 in favour with ,god4 ,as there is now no condemnation for them that are in ,christ ,jesus1 so they are freed from sin as well as from guilt4 ,the righteousness of the law is fulfilled in them1 and they walk not after the flesh but after the ,spirit4 #ad4 ,as we forgive them that trespass against us4 ,in these words our ,lord clearly declares1 both on what condition1 and in what degree or manner we may look to be forgiven of ,god4 ,all our trespasses and sins are forgiven us1 if we forgive and as we forgive others4 ,this is a point of the utmost importance4 ,and our blessed ,lord is so jealous1 lest at any time we should let it slip out of our thoughts1 that he not only inserts it in the body of his prayer1 but presently after repeats it twice over4 ,if1 saith he1 ye forgive men their trespasses1 your heavenly ,father will also forgive you4 ,but if ye forgive not men their trespasses1 neither will your ,father forgive your trespasses4 ,secondly1 ,god forgives us1 as we forgive others4 99,so that if any malice or bitterness1 if any taint of unkindness or anger remains1 if we do not clearly1 fully1 and from the heart1 forgive all men their trespasses1 we so far cut short the forgiveness of our own4 ,god cannot clearly and fully forgive us4 ,he may shew us some degree of mercy4 ,but we will not suffer him to blot out all our sins1 and forgive all our iniquities4 ,in the mean time1 while we do not from our hearts1 forgive our neighbour his trespasses1 what manner of prayer are we offering to ,god1 whenever we utter these words8 ,we are indeed setting ,god at open defiance3 we are daring him to do his worst4 ,forgive us our trespasses1 as we forgive them that trespass against us6 ,that is in plain terms1 8,do not thou forgive us at all3 we desire no favour at thy hands4 ,we pray1 that thou wilt keep our sins in remembrance1 and that thy wrath may abide upon us40 ,but can you seriously offer such a prayer to ,god8 ,and hath he not yet cast you quick into hell8 ,o tempt him no longer6 ,now1 even now1 by his grace1 forgive as you would be forgiven6 ,now have compassion on thy fellow-servant1 as ,god hath had and will have pity on thee4 #ae4 ,and lead us not into temptation1 but deliver us from evil4 ,lead us not into temptation4 ,the word translated temptation1 means trial of any kind4 ,and so the ,english word temptation was formerly taken1 in an indifferent sense3 although now it is usually understood1 of solicitation to sin4 ,st4 ,james uses the word in both these senses2 first1 in its general1 then in its restrained acceptation4 ,he takes it in the former sense when he saith1 #ih;,blessed is the man that endureth temptation2 for when he is tried1 or approved of ,god1 he shall receive the crown of life4 ,he immediately adds1 taking the word in the latter sense1 ,let no man say when he is tempted1 ,i am tempted of ,god3 for ,god cannot be tempted with evil1 neither tempteth he any man4 ,but every man is tempted1 when he is drawn away of his own lust1 or desire1 1 drawn out of ,god1 in whom alone he is safe1 and enticed1 caught as a fish with a bait4 ,then it is1 when he is thus drawn away and enticed1 that he properly enters into temptation4 ,the temptation covers him as a cloud3 it overspreads his whole soul4 ,then how hardly shall he escape out of the snare8 ,therefore we beseech ,god1 not to lead us into temptation1 that is 7seeing ,god tempteth no man7 not to suffer us to be led into it4 ,but deliver us from evil3 rather1 from the evil one2 4 is unquestionably the wicked one1 emphatically so called1 the prince and god of this world1 who works with mighty power in the children of disobedience4 ,but all those who are the children of ,god by faith1 are delivered out of his hands4 ,he may fight against them3 and so he will4 ,but he cannot conquer1 unless they betray their own souls4 ,he may torment for a time2 but he cannot destroy2 for ,god is on their side1 who will not fail in the end1 to avenge his own elect1 that cry unto him1 day and night1 8,lord1 when we are tempted1 suffer us not to enter into temptation4 ,do thou make a way for us to escape1 that the wicked one touch us not40 #af4 ,the conclusion of this divine prayer1 commonly called the doxology1 is a solemn thanksgiving1 a compendious acknowledgement of the attributes and works of ,god4 ,for thine is the kingdom2 the sovereign right of all things that are1 or ever were created3 yea1 thy kingdom is an everlasting kingdom1 and thy dominion endureth throughout all ages4 ,the power3 ,the executive power1 whereby thou governest all things in thy everlasting kingdom1 whereby thou dost whatsoever pleaseth thee1 in all places of thy dominion4,and the glory2 the praise due from every creature1 for thy power and the mightiness of thy kingdom1 and for all thy wondrous works1 which thou workest from everlasting1 and shalt do1 world without end1 for ever and ever6 ,amen4 ,so be it6 ,i believe it will not be unacceptable to the serious reader1 to subjoin ,a ,paraphrase on the ,lord's ,prayer4 ,,father of all1 whose powerful voice1 ,call'd forth this universal frame1 ,whose mercies over all rejoice1 ,thro' endless ages still the same4 ,thou by thy word upholdest all2 ,thy bounteous ,love to all is shew'd1 ,thou hearest thy every creature call1 ,and fillest every mouth with good4 ,in heaven thou reign'st1 enthron'd in light1 ,nature's expanse beneath thee spread2 ,earth1 air1 and sea before thy sight1 ,and hell's deep gloom are open laid4 ,wisdom1 and might1 and love are thine2 ,prostrate before thy face we fall1 ,confess thine attributes divine1 ,and hail the sovereign ,lord of all4 ,thee1 sovereign ,lord1 let all confess1 ,that moves in earth1 or air1 or sky1 ,revere thy power1 thy goodness bless1 ,tremble before thy piercing eye4 ,all ye who owe to him your birth1 ,in praise your every hour employ3 ,jehovah reigns6 ,be glad1 ,o earth1 ,and shout ye morning-stars1 for joy4 ,son of thy ,sire's eternal love1 ,take to thyself thy mighty power2 ,let all earth's sons thy mercy prove1 ,let all thy bleeding grace adore4 ,the triumphs of thy love display2 ,in every heart reign thou alone2 ',till all thy foes confess thy sway1 ,and glory ends what grace begun4 ,spirit of grace1 and health1 and power1 ,fountain of light and love below1 ,abroad thine healing influence shower1 ,o'er all the nations let it flow4 ,inflame our hearts with perfect love1 ,in us the work of faith fulfil3 ,so not heaven's host shall swifter move ,than we on earth to do thy will4 ,father1 'tis thine each day to yield ,thy children's wants a fresh supply2 ,thou cloth'st the lillies of the field1 ,and hearest the young ravens cry4 ,on thee we cast our care2 we live ,thro' thee1 who know'st our every need2 ,o feed us with thy grace1 and give ,our souls this day the living bread4 ,eternal1 spotless ,lamb of ,god1 ,before the world's foundation slain1 ,sprinkle us ever with thy blood1 ,o cleanse and keep us ever clean4 ,to every soul 7all praise to thee7 ,our bowels of compassion move3 ,and all mankind by this may see ,god is in us2 for ,god is love4 ,giver and ,lord of life1 whose power ,and guardian care for all are free2 ,to ,thee in fierce temptation's hour1 ,from sin and ,satan let us flee4 ,thine1 ,lord1 we are1 and ours thou art2 ,in us be all thy goodness shew'd2 ,renew1 enlarge1 and fill our heart ,with peace and joy and heaven and ,god4 ,blessing and honour1 praise and love1 ,co-equal1 ,co-eternal1 ,three1 ,in earth below1 in heaven above1 ,by all thy works be paid to thee4 ,thrice holy1 thine the kingdom is1 ,the power omnipotent is thine2 ,and when created nature dies1 ,thy never-ceasing glories shine4 ,,sermon ,,xxvii4 ,,upon ,,our ,,lord',s ,,sermon ,,on ,,the ,,mount4 ,,discourse ,,vii4 ,,matt4 vi4 #af1 #ag1 #ah4 ,moreover when ye fast1 be not as the hypocrites1 of a sad countenance1 for they disfigure their faces1 that they may appear unto men to fast4 ,verily ,i say unto you1 they have their reward4 ,but thou when thou fastest1 anoint thy head and wash thy face3 ,that thou appear not unto men to fast1 but unto thy ,father which is in secret2 and thy ,father which seeth in secret1 shall reward thee openly4 #a4 ,,it has been the endeavour of ,satan from the beginning of the world1 to put asunder what ,god had joined together2 to separate inward from outward religion1 to set one of these at variance with the other4 ,and herein he has met with no small success1 among those who were ignorant of his devices4 ,many in all ages1 having a zeal for ,god1 but not according to knowledge1 have been strictly attached to the righteousness of the law1 the performance of outward duties1 but in the mean time wholly regardless of inward righteousness1 the righteousness which is of ,god by faith4 ,and many have run into the opposite extreme1 disregarding all outward duties1 perhaps even speaking evil of the law and judging the law1 so far as it enjoins the performance of them4 #b4 ,it is by this very device of ,satan1 that faith and works have been so often set at variance with each other4 ,and many who had a real zeal for ,god1 have for a time fallen into the snare on either hand4 ,some have magnified faith to the utter exclusion of good works1 not only from being the cause of our justification 7for we know that a man is justified freely by the redemption which is in ,jesus7 but from being the necessary fruit of it2 yea1 from having any place in the religion of ,jesus ,christ4 ,others1 eager to avoid this dangerous mistake1 have run as much too far the contrary way2 and either maintained1 ,that good works were the cause1 at least the previous condition of justification2 or spoken of them as if they were all in all1 the whole religion of ,jesus ,christ4 #c4 ,in the same manner have the end and the means of religion1 been set at variance with each other4 ,some well-meaning men1 have seemed to place all religion1 in attending the prayers of the church1 in receiving the ,lord's ,supper1 in hearing sermons1 and reading books of piety3 neglecting mean time the end of all these1 ,the love of ,god and their neighbour4 ,and this very thing has confirmed others in the neglect1 if not contempt of the ordinances of ,god2 so wretchedly abused to undermine and overthrow the very end they were designed to establish4 #d4 ,but of all the means of grace there is scarce any1 concerning which men have run into greater extremes1 than that of which our ,lord speaks in the above-mentioned words1 ,i mean religious fasting4 ,how have some exalted this beyond all scripture and reason8 ,and others utterly disregarded it8 ,as it were1 revenging themselves1 by undervaluing1 as much as the former had overvalued it4 ,those have spoken of it1 as if it were all in all2 if not the end itself1 yet infallibly connected with it3 ,these1 as if it were just nothing1 as if it were a fruitless labour1 which had no relation at all thereto4 ,whereas it is certain the truth lies between them both4 ,it is not all2 nor yet is it nothing4 ,it is not the end1 but it is a precious means thereto2 a means which ,god himself has ordained2 and in which therefore1 when it is duly used1 he will surely give us his blessing4 ,in order to set this in the clearest light1 ,i shall endeavour to shew1 first1 what is the nature of fasting1 and what the several sorts and degrees thereof3 secondly1 what are the reasons1 grounds and ends of it3 thirdly1 how we may answer the most plausible objections against it3 and fourthly1 in what manner it should be performed4 ,i4 #a4 ,i shall endeavour to shew1 first1 what is the nature of fasting1 and what the several sorts and degrees thereof4 ,as to the nature of it1 all the inspired writers1 both in the ,old ,testament and the ,new1 take the word1 to fast1 in one single sense1 for not to eat1 to abstain from food4 ,this is so clear1 that it would be labour lost to quote the words of ,david1 ,nehemiah1 ,isaiah1 and the prophets which followed1 or of our ,lord and his apostles2 all agreeing in this1 that1 to fast1 is not to eat for a time prescribed4 #b4 ,to this1 other circumstances were usually joined by them of old1 which had no necessary connexion with it4 ,such were the neglect of their apparel1 the laying aside those ornaments which they were accustomed to wear3 the putting on mourning1 the strewing ashes upon their head1 or wearing sackcloth next their skin4 ,but we find little mention made in the ,new ,testament1 of any of these indifferent circumstances4 ,nor does it appear that any stress was laid upon them1 by the ,christians of the purer ages2 however some penitents might voluntarily use them1 as outward signs of inward humiliation4 ,much less did the apostles or the ,christians cotemporary with them1 beat or tear their own flesh4 ,such discipline as this was not unbecoming the priests or worshippers of ,baal4 ,the gods of the ,heathens were but devils2 and it was doubtless acceptable to their devil-god1 when his priests #ii;cried aloud1 and cut themselves after this manner1 till the blood gushed out upon them3 but it cannot be pleasing to him1 nor become his followers1 who came not to destroy mens lives1 but to save them4 #c4 ,as to the degrees or measures of fasting1 we have instances of some who have fasted several days together4 ,so ,moses1 ,elijah and our blessed ,lord1 being indued with supernatural strength for that purpose1 are recorded to have fasted without intermission1 forty days and forty nights4 ,but the time of fasting more frequently mentioned in scripture1 is1 one day1 from morning till evening4 ,and this was the fast commonly observed among the ancient ,christians4 ,but beside these1 they had also their half-fasts 7,semi-jejunia1 as ,tertullian stiles them7 on the fourth and six days of the week 7,wednesday and ,friday7 throughout the year3 on which they took no sustenance till three in the afternoon1 the time when they returned from the public service4 #d4 ,nearly related to this1 is what our church seems peculiarly to mean by the term abstinence3 which may be used when we cannot fast entirely by reason of sickness or bodily weakness4 ,this is1 the eating little2 the abstaining in part2 the taking a smaller quantity of food than usual4 ,i do not remember any scriptural instance of this4 ,but neither can ,i condemn it4 ,for the scripture does not3 it may have its use1 and receive a blessing from ,god4 #e4 ,the lowest kind of fasting1 if it can be called by that name1 is the abstaining from pleasant food4 ,of this we have several instances in scripture1 besides that of ,daniel and his brethren3 who from a peculiar consideration1 namely1 that they might #ajjnot defile themselves with the portion of the king's meat1 nor with the wine which he drank1 7a daily provision of which the king had appointed for them7 requested and obtained of the prince of the ,eunuchs1 pulse to eat and water to drink4 ,perhaps from a mistaken imitation of this1 might spring the very ancient custom1 of abstaining from flesh and wine during such times as were set a-part for fasting and abstinence4 ,if it did not rather arise from a supposition that these were the most pleasant food1 and a belief1 that it was proper to use what was least pleasing1 at those times of solemn approach to ,god4 #f4 ,in the ,jewish church1 there were some stated fasts4 ,such was the fast of the seventh month1 appointed by ,god himself1 to be observed by all ,israel1 under the severest penalty4 #aja,the ,lord spake unto ,moses saying1 on the tenth day of the seventh month1 there shall be a day of atonement2 and ye shall afflict your soulsto make an atonement for you before the ,lord your ,god4 ,for whatsoever soul it be that shall not be afflicted in that same day1 he shall be cut off from among his people4 ,in after ages several other stated fasts were added to these4 ,so mention is made by the prophet ,zechariah1 of the fast1 not only #ajbof the seventh1 but also of the fourth1 of the fifth1 and of the tenth month4 ,in the ancient ,christian church there were likewise stated fasts1 and those both annual and weekly4 ,of the former sort was that before ,easter2 observed by some for eight and forty hours3 by others1 for an entire week2 by many for two weeks1 taking no sustenance till the evening of each day4 ,of the latter1 those of the fourth and sixth days of the week1 observed 7as ,epiphanius writes1 remarking it as an undeniable fact7 in the whole habitable earth1 at least1 in every place where any ,christians made their abode4 ,the annual fasts in our church are1 8the forty days of ,lent1 the ember days at the four seasons1 the rogation days1 and the vigils or eves of several solemn festivals3 ,the weekly1 all fridays in the year1 except ,christmas-day04 ,but beside those which were fixt1 in every nation fearing ,god1 there have always been occasional fasts1 appointed from time to time1 as the particular circumstances and occasions of each required4 ,so #ajcwhen the children of ,moab and the children of ,ammon1 came against ,jehoshaphat to battle2 ,jehoshaphat1 set himself to seek the ,lord1 and proclaimed a fast throughout all ,judah4 ,and so #ajd;in the fifth year of ,jehoiakim1 the son of ,josiah1 in the ninth month1 when they were afraid of the king of ,babylon1 the princes of ,judah proclaimed a fast before the ,lord1 to all the people of ,jerusalem4 ,and in like manner1 particular persons1 who take heed unto their ways1 and desire to walk humbly and closely with ,god1 will find frequent occasion for private seasons of thus afflicting their souls1 before their ,father which is in secret4 ,and it is to this kind of fasting1 that the directions here given1 do chiefly and primarily refer4 ,,ii4 #a4 ,i proceed1 to shew1 in the second place1 what are the grounds1 the reasons and ends of fasting4 ,and1 first1 men who are under strong emotions of mind1 who are affected with any vehement passion1 such as sorrow or fear1 are often swallowed up therein1 and even forget to eat their bread4 ,at such seasons they have little regard for food1 not even what is needful to sustain nature2 much less for any delicacy or variety1 being taken up with quite different thoughts4 ,thus when ,saul said1 #aje;,i am sore distrest2 for the ,philistines make war against me1 and ,god is departed from me2 it is recorded1 he had eaten no bread1 all the day nor all the night4 ,thus those who were in the ship with ,st4 ,paul1 when no small tempest lay upon them1 and all hope that they should be saved was taken away1 #ajf;continued fasting1 having taken nothing1 no regular meal1 for fourteen days together4 ,and thus ,david and all the men that were with him1 when they heard that the people were fled from the battle1 and that many of the people were fallen and dead1 and ,saul and ,jonathan his son were dead also2 #ajgmourned and wept and fasted until even for ,saul and ,jonathan and for the house of ,israel4 ,nay1 many times they whose minds are deeply engaged1 are impatient of any interruption1 and even loath their needful food1 as diverting their thoughts1 from what they desire should engross their whole attention4 ,even as ,saul1 when on the occasion mentioned before1 he had fallen all along upon the earth and there was no strength in him1 yet said1 ,i will not eat1 till his servants1 together with the woman compelled him4 #b4 ,here then is the natural ground of fasting4 ,one who is under deep affliction1 overwhelmed with sorrow for sin1 and a strong apprehension of the wrath of ,god1 would without any rule1 without knowing or considering1 whether it were a command of ,god or not1 forget to eat his bread1 abstain not only from pleasant1 but even from needful food4 ,like ,st4 ,paul1 who after he was led into ,damascus1 was three days without sight1 and neither did eat nor drink1 ,acts ix4 #i4 ,yea1 when the storm rose high1 when an horrible dread overwhelmed one who had been without ,god in the world2 his soul would loath all manner of meat2 it would be unpleasing and irksom to him4 ,he would be impatient of any thing that should interrupt his ceaseless cry1 ,lord save6 or ,i perish4 ,how strongly is this exprest by our church1 in the first part of the homily on fasting8 8,when men feel in themselves the heavy burthen of sin1 see damnation to be the reward of it1 and behold with the eye of their mind the horror of hell2 they tremble1 they quake1 and are inwardly touched with sorrowfulness of heart1 and cannot but accuse themselves and open their grief unto almighty ,god1 and call unto him for mercy4 ,this being done seriously1 their mind is so occupied 7taken up7 partly with sorrow and heaviness1 partly with an earnest desire to be delivered from this danger of hell and damnation1 that all desire of meat and drink is laid apart1 and loathsomeness 7or loathing7 of all worldly things and pleasure cometh in place4 ,so that nothing then liketh them more than to weep1 to lament1 to mourn1 and both with words and behaviour of body to shew themselves weary of life40 #c4 99,another reason or ground of fasting is this4 ,many of those who now fear ,god1 are deeply sensible how often they have sinned against him1 by the abuse of these lawful things4 ,they know1 how much they have sinned by excess of food2 how long they have transgrest the holy law of ,god1 with regard to temperance1 if not sobriety too3 how they have indulged their sensual appetites1 perhaps to the impairing even their bodily health2 certainly to the no small hurt of their soul4 ,for hereby they continually fed and increased that sprightly folly1 that airiness of mind1 that levity of temper1 that gay inattention to things of the deepest concern1 that giddiness and carelessness of spirit1 which were no other than drunkenness of soul1 which stupified all their noblest faculties1 no less than excess of wine or strong drink4 ,to remove therefore the effect1 they remove the cause3 they keep at a distance from all excess4 ,they abstain1 as far as is possible1 from what had well nigh plunged them in everlasting perdition4 ,they often wholly refrain2 always take care to be sparing and temperate in all things4 #d4 99,they likewise well remember1 how fulness of bread1 increased not only carelessness and levity of spirit1 but also foolish and unholy desires1 yea1 unclean and vile affections4 ,and this experience puts beyond all doubt4 ,even a genteel1 regular sensuality1 is continually sensualizing the soul1 and sinking it into a level with the beasts that perish4 ,it cannot be exprest what an effect variety and delicacy of food have on the mind as well as the body3 making it just ripe for every pleasure of sense1 as soon as opportunity shall invite4 ,therefore on this ground also every wise man will refrain his soul1 and keep it low2 will wean it more and more from all those indulgences of the inferior appetites1 which naturally tend to chain it down to earth1 and to pollute as well as debase it4 ,here is another perpetual reason for fasting3 to remove the food of lust and sensuality1 to withdraw the incentives of foolish and hurtful desires1 of vile and vain affections4 #e4 ,perhaps we need not altogether omit1 7altho' ,i know not if we should do well1 to lay any great stress upon it7 another reason for fasting1 which some good men have largely insisted on3 namely1 the punishing themselves for having abused the good gifts of ,god1 by sometimes wholly refraining from them3 thus exercising a kind of holy revenge upon themselves1 for their past folly and ingratitude1 in turning the things which should have been for their health1 into an occasion of falling4 ,they suppose ,david to have had an eye to this when he said1 ,i wept and chastened1 or punished my soul with fasting3 and ,st4 ,paul1 when he mentions what revenge godly sorrow occasioned in the ,corinthians4 #f4 ,a fifth1 and more weighty reason for fasting1 is1 that it is an help to prayer3 particularly1 when we set apart larger portions of time for private prayer4 ,then especially it is1 that ,god is often pleased to lift up the souls of his servants1 above all the things of earth1 and sometimes to wrap them up1 as it were1 into the third heavens4 99,and it is chiefly1 as it is an help to prayer1 that it has so frequently been found a means in the hand of ,god1 of confirming and increasing not one virtue1 not chastity only1 7as some have idly imagined1 without any ground1 either from scripture1 reason or experience7 but also seriousness of spirit1 earnestness1 sensibility and tenderness of conscience2 deadness to the world1 and consequently the love of ,god and every holy and heavenly affection4 #g4 ,not that there is any natural or necessary connexion1 between fasting1 and the blessings ,god conveys thereby4 ,but he will have mercy as he will have mercy3 he will convey whatsoever seemeth him good1 by whatsoever means he is pleased to appoint4 ,and he hath in all ages appointed this1 to be a means of averting his wrath1 and obtaining whatever blessings we from time to time stand in need of4 ,how powerful a means this is1 to avert the wrath of ,god1 we may learn from the remarkable instance of ,ahab4 ,there was none like him1 who did sell himself2 wholly give himself up1 like a slave bought with money1 to work wickedness4 ,yet when he rent his cloaths and put sackcloth upon his flesh1 and fasted1 and went softly3 the word of the ,lord came to ,elijah1 saying1 ,seest thou how ,ahab humbleth himself before me8 ,because he humbleth himself before me1 ,i will not bring the evil in his days4 ,it was for this end1 to avert the wrath of ,god1 that ,daniel sought ,god1 with fasting and sackcloth and ashes4 ,this appears from the whole tenor of his prayer1 particularly from the solemn conclusion of it4 ,o ,lord1 according to all thy righteousnesses 7or mercies7 let thy anger be turned away from thy holy mountain,hear the prayer of thy servant1 and cause thy face to shine upon thy sanctuary that is desolate4,o ,lord1 hear6 ,o ,lord1 forgive3 ,o ,lord1 hearken and do1 for thine own sake1 ,dan4 ix4 #c1 #af1 c4 #h4 ,but it is not only from the people of ,god that we learn1 when his anger is moved1 to seek him by fasting and prayer2 but even from the ,heathens4 ,when ,jonah had declared1 ,yet forty days and ,nineveh shall be destroyed1 the people of ,nineveh proclaimed a fast1 and put on sackcloth from the greatest of them unto the least4 ,for the king of ,nineveh arose from his throne1 and laid his robe from him1 and covered him with sackcloth1 and sat in ashes4 ,and he caused it to be proclaimed and published through ,nineveh1 ,let neither man nor beast1 herd nor flock1 taste any thing4 ,let them not feed1 nor drink water4 7,not that the beast had sinned1 or could repent3 but that by their example man might be admonished1 considering that for his sin1 the anger of ,god was hanging over all creatures47 ,who can tell1 if ,god will turn and repent1 and turn away from his fierce anger1 that we perish not8,and their labour was not in vain4 ,the fierce anger of ,god was turned away from them4 ,god saw their works1 7the fruits of that repentance and faith1 which he had wrought in them by his prophet27 and ,god repented of the evil that he had said he would do unto them3 and he did it not1 ,jon4 #c1 #d1 c4 #i4 ,and it is a means not only of turning away the wrath of ,god1 but also of obtaining whatever blessings we stand in need of4 ,so when the other tribes were smitten before the ,benjamites1 #ajh;all the children of ,israel went up unto the house of the ,lord1 and wept and fasted that day until even2 and then the ,lord said1 ,go up again2 for to-morrow ,i will deliver them into thine hand4 ,so ,samuel #aji;gathered all ,israel together1 when they were in bondage to the ,philistines1 and they fasted on that day before the ,lord3 and when the ,philistines drew near to battle against ,israel1 the ,lord thundered upon them with a great thunder1 and discomfited them1 and they were smitten before ,israel4 ,so ,ezra2 #aaj;,i proclaimed a fast at the river ,ahava1 that we might afflict ourselves before our ,god1 to seek of him a right way for us1 and for our little onesand he was entreated of us4 ,so ,nehemiah2 #aaa;,i fasted and prayed before the ,god of heaven1 and said1 ,prosper1 ,i pray thee1 thy servant this day1 and grant him mercy in the sight of this man4 ,and ,god granted him mercy in the sight of the king4 #aj4 ,in like manner1 the apostles always joined fasting with prayer1 when they desired the blessing of ,god1 on any important undertaking4 ,thus we read1 ,acts xiii4 ,there were in the church that was at ,antioch certain prophets and teachers,as they ministered to the ,lord and fasted1 7doubtless for direction in this very affair7 the ,holy ,ghost said1 ,separate me ,barnabas and ,saul1 for the work whereunto ,i have called them4 ,and when they had 7a second time7 fasted and prayed1 and laid their hands on them1 they sent them away1 ver4 #a1 #b1 #c4 ,thus also ,paul and ,barnabas themselves1 as we read in the following chapter1 when they returned again to ,lystra1 ,iconium and ,antioch1 confirmed the souls of the disciples2 and when they had ordained them elders in every church1 and had prayed with fasting1 commended them to the ,lord1 ver4 #bc4 ,yea1 that blessings are to be obtained in the use of this means1 which are no otherwise attainable1 our ,lord expresly declares in his answer to his disciples asking1 #aab,why could not we cast him out8 ,jesus said unto them1 ,because of your unbelief2 for verily ,i say unto you1 if ye have faith as a grain of mustard-seed1 ye shall say unto this mountain1 remove hence to yonder place1 and it shall remove1 and nothing shall be impossible unto you4 ,howbeit1 this kind 7of devils7 goeth not out1 but by prayer and fasting3 these being the appointed means of attaining that faith1 whereby the very devils are subject unto you4 #aa4 ,these were the appointed means4 ,for it was not merely by the light of reason1 or of natural conscience1 7as it is called7 that the people of ,god have been in all ages directed1 to use fasting as a means to these ends4 ,but they have been from time to time taught it of ,god himself1 by clear and open revelations of his will4 ,such is that remarkable one by the prophet ,joel1 #aac,therefore thus saith the ,lord1 turn you unto me1 with all your heart1 and with fasting1 and with weeping1 and with mourning,who knoweth if the ,lord will return and repent1 and leave a blessing behind him8 ,blow the trumpet in ,zion1 sanctify a fast1 call a solemn assembly4 ,then will the ,lord be jealous over his land1 and will spare his people4 ,yea1 ,i will send you corn and wine and oil,i will no more make you a reproach among the ,heathen4 ,nor are they only temporal blessings which ,god directs his people to expect in the use of these means4 ,for at the same time that he promised to those who should seek him with fasting1 and weeping1 and mourning1 ,i will render you the ears which the grashopper hath eaten1 the canker-worm1 and the caterpiller and the palmer-worm1 my great army1 he subjoins1 ,so shall ye eat and be satisfied1 and praise the name of the ,lord your ,,god,ye shall also know that ,i am in the midst of ,israel1 and that ,i am the ,lord your ,god4 ,and then immediately follows the great gospel-promise1 ,i will pour out my ,spirit upon all flesh1 and your sons and your daughters shall prophesy1 your old men shall dream dreams1 and your young men shall see visions4 ,and also upon the servants and upon the handmaids in those days will ,i pour out my ,spirit4 #ab4 ,now whatsoever reasons there were to quicken those of old in the zealous and constant discharge of this duty1 they are of equal force still to quicken us4 ,but above all these we have a peculiar reason for being in fastings often1 namely1 the command of him by whose name we are called4 ,he does not indeed in this place expresly enjoin1 either fasting1 giving of alms1 or prayer4 ,but his directions how to fast1 to give alms1 and to pray1 are of the same force with such injunctions4 ,for the commanding us1 to do any thing thus1 is an unquestionable command1 to do that thing2 seeing it is impossible to perform it thus1 if it be not performed at all4 ,consequently1 the saying1 give alms1 pray1 fast in such a manner1 is a clear command to perform all those duties1 as well as to perform them in that manner1 which shall in no wise lose its reward4 ,and this is a still farther motive and encouragement1 to the performance of this duty2 even the promise which our ,lord has graciously annexed to the due discharge of it3 ,thy ,father1 which seeth in secret1 shall reward thee openly4 ,such are the plain grounds1 reasons and ends of fasting2 such our encouragement to persevere therein1 notwithstanding abundance of objections which men1 wiser than their ,lord1 have been continually raising against it4 ,,iii4 #a4 ,the most plausible of these ,i come now to consider4 ,and1 first1 it has been frequently said1 8,let a ,christian fast from sin1 and not from food3 this is what ,god requires at his hands40 ,so he does3 but he requires the other also4 ,therefore this ought to be done1 and that not left undone4 ,view your argument in its full dimensions2 and you will easily judge of the strength of it4 8,if a ,christian ought to abstain from sin1 then he ought not to abstain from food3 ,but a ,christian ought to abstain from sin3 ,therefore he ought not to abstain from food40 ,that a ,christian ought to abstain from sin1 is most true4 ,but how does it follow from hence1 that he ought not to abstain from food8 ,yea1 let him do both the one and the other4 ,let him1 by the grace of ,god1 always abstain from sin2 and let him often abstain from food3 for such reasons and ends as experience and scripture plainly shew to be answered thereby4 #b4 8,but is it not better 7as it has1 secondly1 been objected7 to abstain from pride and vanity1 from foolish and hurtful desires1 from peevishness1 and anger1 and discontent1 than from food80 ,without question it is4 ,but here again we have need to remind you of our ,lord's words1 ,these things ought ye to have done1 and not to leave the other undone4 ,and indeed the latter is only in order to the former2 it is a means to that great end4 ,we abstain from food with this view1 that by the grace of ,god1 conveyed into our souls1 through this outward means1 in conjunction with all the other channels of his grace which he hath appointed1 we may be enabled to abstain from every passion and temper1 which is not pleasing in his sight4 ,we refrain from the one1 that being endued with power from on high1 we may be able to refrain from the other1 so that your argument proves just the contrary to what you designed4 ,it proves1 that we ought to fast4 ,for if we ought to abstain from evil tempers and desires1 then we ought thus to abstain from food3 since these little instances of self-denial are the ways ,god hath chose1 wherein to bestow that great salvation4 #c4 8,but we do not find it so in fact3 7this is a third objection47 ,we have fasted much and often4 ,but what did it avail8 ,we were not a whit better3 we found no blessing therein4 ,nay1 we have found it an hindrance rather than an help4 ,instead of preventing anger1 for instance1 or fretfulness1 it has been a means of increasing them to such a height1 that we could neither bear others nor ourselves40 ,this may very possibly be the case4 ',tis possible1 either to fast or pray1 in such a manner1 as to make you much worse than before2 more unhappy1 and more unholy4 ,yet the fault does not lie in the means itself2 but in the manner of using it4 ,use it still1 but use it in a different manner4 ,do what ,god commands as he commands it1 and then doubtless his promise shall not fail2 his blessing shall be with-held no longer3 but when thou fastest in secret1 he that seeth in secret shall reward thee openly4 #d4 8,but is it not mere superstition 7so it has been1 fourthly1 objected7 to imagine that ,god regards such little things as these80 ,if you say it is1 you condemn all the generation of ,god's children4 ,but will you say1 these were all weak1 superstitious men8 ,can you be so hardy as to affirm this1 both of ,moses and ,joshua1 of ,samuel and ,david1 of ,jehoshaphat1 ,ezra1 ,nehemiah1 and all the prophets8 ,yea1 of a greater than all1 the ,son of ,god himself8 ,it is certain1 both our ,master1 and all these his servants1 did imagine1 that fasting is not a little thing1 and that he who is higher than the highest doth regard it4 ,of the same judgment1 it is plain1 were all his apostles1 after they were filled with the ,holy ,ghost and with wisdom4 ,when they had the unction of the ,holy ,one1 teaching them of all things1 they still approved themselves the ministers of ,god1 by fastings1 as well as by the armour of righteousness on the right hand1 and on the left4 ,after the ,bridegroom was taken from them1 then did they fast in those days4 ,nor would they attempt any thing1 7as we have seen above7 wherein the glory of ,god was nearly concerned1 such as the sending forth labourers into the harvest1 without solemn fasting as well as prayer4 #e4 8,but if fasting be indeed of so great importance1 and attended with such a blessing1 is it not best1 say some1 fifthly1 to fast always8 ,not to do it now and then1 but to keep a continual fast8 ,to use as much abstinence at all times1 as our bodily strength will bear80 ,let none be discouraged from doing this4 ,by all means use as little and plain food1 exercise as much self-denial herein at all times1 as your bodily strength will bear4 ,and this may conduce1 by the blessing of ,god1 to several of the great ends above-mentioned4 ,it may be a considerable help not only to chastity1 but also to heavenly mindedness2 to the weaning your affections from things below1 and setting them on things above4 ,but this is not fasting1 scriptural fasting3 it is never termed so in all the bible4 ,it in some measure answers some of the ends thereof2 but still it is another thing4 ,practice it by all means2 but not so as thereby to set aside a command of ,god1 and an instituted means of averting his judgments1 and obtaining the blessings of his children4 #f4 ,use continually then as much abstinence as you please2 which taken thus1 is no other than ,christian temperance4 ,but this need not at all interfere with your observing solemn times of fasting and prayer4 ,for instance2 your habitual abstinence or temperance1 would not prevent your fasting in secret1 if you was suddenly overwhelmed with huge sorrow and remorse1 and with horrible fear and dismay4 ,such a situation of mind would almost constrain you to fast3 you would loath your daily food3 ,you would scarce endure even to take such supplies1 as were needful for the body1 'till ,god lifted you up out of the horrible pit1 and set your feet upon a rock1 and ordered your goings4 ,the same would be the case if you was in agony of desire1 vehemently wrestling with ,god for his blessing4 ,you would need none to instruct you1 not to eat bread1 'till you had obtained the request of your lips4 #g4 ,again1 had you been at ,nineveh1 when it was proclaimed throughout the city1 ,let neither man nor beast1 herd nor flock taste any thing3 let them not feed or drink water1 but let them cry mightily unto ,god3 would your continual fast have been any reason for not bearing part in that general humiliation8 ,doubtless it would not4 ,you would have been as much concerned as any other1 not to taste food on that day4 ,no more would abstinence1 or the observing a continual fast1 have excused any of the children of ,israel1 from fasting the tenth day of the seventh month1 the great annual day of atonement4 ,there was no exception for these in that solemn decree1 ,whatsoever soul it shall be1 that shall not be afflicted 7shall not fast7 in that day1 he shall be cut off from among his people4 ,lastly1 had you been with the brethren in ,antioch at the time when they fasted and prayed1 before the sending forth of ,barnabas and ,saul1 can you possibly imagine that your temperance or abstinence would have been a sufficient cause for not joining therein8 ,without doubt1 if you had not1 you would soon have been cut off from the ,christian community4 ,you would have deservedly been cast out from among them1 8as bringing confusion into the church of ,god40 ,,iv4 #a4 ,i am in the last place1 to shew1 ,in what manner we are to fast1 that it may be an acceptable service unto the ,lord4 ,and1 first1 let it be done unto the ,lord1 with our eye singly fixed on him4 ,let our intention herein be this1 and this alone1 to glorify our ,father which is in heaven3 to express our sorrow and shame1 for our manifold transgressions of his holy law3 to wait for an increase of purifying grace1 drawing our affections to things above3 to add seriousness and earnestness to our prayers3 to avert the wrath of ,god1 and to obtain all the great and precious promises1 which he hath made to us in ,christ ,jesus4 ,let us beware of mocking ,god1 of turning our fast as well as our prayer into an abomination unto the ,lord1 by the mixture of any temporal view1 particularly1 by seeking the praise of men4 ,against this our blessed ,lord more peculiarly guards us1 in the words of the text4 ,moreover1 when ye fast1 be ye not as the hypocrites 7such were too many who were called the people of ,god7 of a sad countenance2 sour1 affectedly sad1 putting their looks into a peculiar form4 ,for they disfigure their faces1 not only by unnatural distortions1 but also by covering them with dust and ashes,that they may appear unto men to fast4 ,this is their chief1 if not only design4 ,verily1 ,i say unto you1 they have their reward2 even the admiration and praise of men4 ,but thou1 when thou fastest1 anoint thy head1 and wash thy face4 ,do as thou art accustomed to do at other times,that thou appear not unto men to fast1 7let this be no part of thy intention3 if they know it without any desire of thine1 it matters not1 thou art neither the better nor the worse7 but unto thy ,father which is in secret2 and thy ,father which seeth in secret1 shall reward thee openly4 #b4 ,but if we desire this reward1 let us beware1 secondly1 of fancying we merit any thing of ,god by our fasting4 ,we cannot be too often warned of this2 in as much as a desire to establish our own righteousness1 to procure salvation of debt1 and not of grace1 is so deeply rooted in all our hearts3,fasting is only a way which ,god hath ordained1 wherein we wait for his unmerited mercy2 and wherein1 without any desert of ours1 he hath promised1 freely to give us his blessing4 #c4 ,not that we are to imagine1 the performing the bare outward act1 will receive any blessing from ,god4 ,is it such a fast that ,i have chosen1 saith the ,lord3 a day for a man to afflict his soul8 ,is it to bow down his head as a bulrush1 and to spread sackcloth and ashes under him8 ,are these outward acts1 however strictly performed1 all that is meant by a man's afflicting his soul8 ,wilt thou call this a fast1 and an acceptable day to the ,lord8 ,no surely4 ,if it be a mere external service1 it is all but lost labour4 ,such a performance may possibly afflict the body4 ,but as to the soul it profiteth nothing4 #d4 ,yea1 the body may sometimes be afflicted too much1 so as to be unfit for the works of our calling4 ,this also we are diligently to guard against3 for we ought to preserve our health1 as a good gift of ,god4 ,therefore care is to be taken1 whenever we fast1 to proportion the fast to our strength4 ,for we may not offer ,god murder for sacrifice1 or destroy our bodies to help our souls4 ,but at these solemn seasons1 we may even in great weakness of body1 avoid that other extreme1 for which ,god condemns those who of old expostulated with him for not accepting their fasts4 ,wherefore have we fasted1 say they1 and thou seest not8,behold in the day of your fast1 you find pleasure1 saith the ,lord,if we cannot wholly abstain1 we may at least abstain from pleasant food2 and then we shall not seek his face in vain4 #e4 ,but let us take care to afflict our souls as well as our bodies4 ,let every season either of public or private fasting1 be a season of exercising all those holy affections1 which are implied in a broken and contrite heart4 ,let it be a season of devout mourning1 of godly sorrow for sin3 such a sorrow as that of the ,corinthians1 concerning which the apostle saith1 ,i rejoice1 not that ye were made sorry1 but that ye sorrowed to repentance4 ,for ye were made sorry after a godly manner1 that ye might receive damage by us in nothing4 ,for godly sorrow 7 the sorrow which is according to ,god1 which is a precious gift of his ,spirit1 lifting the soul to ,god from whom it flows7 worketh repentance to salvation1 not to be repented of4 ,yea1 and let our sorrowing after a godly sort1 work in us the same inward and outward repentance2 the same entire change of heart1 renewed after the image of ,god1 in righteousness and true holiness2 and the same change of life1 till we are holy as he is holy in all manner of conversation4 ,let it work in us the same carefulness1 to be found in him1 without spot and blameless2 the same clearing of ourselves1 by our lives rather than words1 by our abstaining from all appearance of evil2 the same indignation1 vehement abhorrence of every sin2 the same fear of our own deceitful hearts2 the same desire to be in all things conformed to the holy and acceptable will of ,god2 the same zeal for whatever may be a means of his glory1 and of our growth in the knowledge of our ,lord ,jesus ,christ3 and the same revenge against ,satan and all his works1 against all filthiness both of flesh and spirit1 #b ,cor4 vii4 #i1 c4 #f4 ,and with fasting let us always join fervent prayer1 pouring out our whole souls before ,god1 confessing our sins with all their aggravations1 humbling ourselves under his mighty hand1 laying open before him all our wants1 all our guiltiness and helplessness4 ,this is a season for enlarging our prayers1 both in behalf of ourselves and of our brethren4 ,let us now bewail the sins of our people1 and cry aloud for the city of our ,god3 that the ,lord may build up ,zion1 and cause his face to shine on her desolations4 ,thus we may observe the men of ,god in ancient times always joined prayer and fasting together4 ,thus the apostles in all the instances cited above3 and thus our ,lord joins them in the discourse before us4 #g4 ,it remains only1 in order to our observing such a fast1 as is acceptable to the ,lord1 that we add alms thereto2 works of mercy1 after our power1 both to the bodies and souls of men4 ,with such sacrifices also ,god is well-pleased4 ,thus the angel declares to ,cornelius1 fasting and #aadpraying in his house1 ,thy prayers and thine alms are come up for a memorial before ,god4 ,and this ,god himself expresly and largely declares1 #aae;,is not this the fast that ,i have chosen1 to undo the heavy burdens1 to let the oppressed go free1 and that ye break every yoke8 ,is it not to deal thy bread to the hungry1 and that thou bring the poor that are cast out to thy house8 ,when thou seest the naked1 that thou cover him1 and that thou hide not thyself from thy own flesh8 ,then shall thy light break forth as the morning1 and thine health shall spring forth speedily3 and thy righteousness shall go before thee1 the glory of the ,lord shall be thy rare-ward4 ,then shalt thou call1 and the ,lord shall answer2 thou shalt cry1 and he shall say1 here ,i am4,if 7when thou fastest7 thou draw out thy soul to the hungry1 and satisfy the afflicted soul3 then shall thy light rise in obscurity1 and thy darkness be as the noon-day4 ,and the ,lord shall guide thee continually1 and satisfy thy soul in drought1 and make thy bones fat3 and thou shalt be like a watered garden1 and like a spring whose waters fail not4 ,,sermon ,,xxviii4 ,,upon ,,our ,,lord',s ,,sermon ,,on ,,the ,,mount4 ,,discourse ,,viii4 ,,matt4 vi4 #ai1 #bj1 #ba1 #bb1 #bc4 ,lay not up for yourselves treasures upon earth1 where moth and rust doth corrupt1 and where thieves break through and steal3 ,but lay up for yourselves treasures in heaven1 where neither moth nor rust doth corrupt1 and where thieves do not break through nor steal3 ,for where your treasure is1 there will your heart be also4 ,the light of the body is the eye3 if therefore thine eye be single1 thy whole body shall be full of light4 ,but if thine eye be evil1 thy whole body shall be full of darkness4 ,if therefore the light that is within thee be darkness1 how great is that darkness6 #a4 ,,from those which are commonly termed religious actions1 and which are real branches of true religion1 where they spring from a pure and holy intention1 and are performed in a manner suitable thereto1 our ,lord proceeds to the actions of common life1 and shews that the same purity of intention1 is as indispensably required in our ordinary business1 as in giving alms1 or fasting1 or prayer4 ,and without question the same purity of intention1 8which makes our alms and devotions acceptable1 must also make our labour or employment1 a proper offering to ,god4 ,if a man pursues his business1 that he may raise himself to a state of figure and riches in the world1 he is no longer serving ,god in his employment1 and has no more title to a reward from ,god1 than he who gives alms that he may be seen1 or prays that he may be heard of men4 ,for vain and earthly designs are no more allowable in our employments1 than in our alms and devotions4 ,they are not only evil when they mix with our good works10 with our religious actions1 8but they have the same evil nature when they enter into the common business of our employments4 ,if it were allowable to pursue them in our worldly employments1 it would be allowable to pursue them in our devotions4 ,but as our alms and devotions are not an acceptable service1 but when they proceed from a pure intention1 so our common employment cannot be reckoned a service to him1 but when it is performed with the same piety of heart40 #b4 ,this our blessed ,lord declares in the liveliest manner1 in those strong and comprehensive words which he explains1 inforces and inlarges upon1 throughout this whole chapter4 ,the light of the body is the eye4 ,if therefore thine eye be single1 thy whole body shall be full of light3 but if thine eye be evil1 thy whole body shall be full of darkness4 ,the eye is the intention3 what the eye is to the body1 the intention is to the soul4 ,as the one guides all the motions of the body1 so does the other those of the soul4 ,this eye of the soul is then said to be single1 when it looks at one thing only2 when we have no other design1 but to know ,god1 and ,jesus ,christ whom he hath sent3 to know him with suitable affections1 loving him as he hath loved us3 to please ,god in all things3 to serve ,god 7as we love him7 with all our heart and mind and soul and strength3 and to enjoy ,god in all and above all things1 in time and in eternity4 #c4 ,if thine eye be thus single1 thus fixed on ,god1 thy whole body shall be full of light4 ,thy whole body1,all that is guided by the intention1 as the body is by the eye4 ,all thou art3 all thou dost3 thy desires1 tempers1 affections2 thy thoughts and words and actions4 ,the whole of these shall be full of light3 full of true1 divine knowledge4 ,this is the first thing we may here understand by light4 ,in his light thou shalt see light4 ,he which of old commanded light to shine out of darkness1 shall shine in thy heart4 ,he shall enlighten the eyes of thy understanding1 with the knowledge of the glory of ,god4 ,his ,spirit shall reveal unto thee the deep things of ,god4 ,the inspiration of the ,holy ,one shall give thee understanding1 and cause thee to know wisdom secretly4 ,yea1 the anointing which thou receivest of him1 shall abide in thee and teach thee of all things4 ,how does experience confirm this8 ,even after ,god hath opened the eyes of our understanding1 if we seek or desire any thing else than ,god1 how soon is our foolish heart darkened8 ,then clouds again rest upon our souls4 ,doubts and fears again overwhelm us4 ,we are tossed to and fro1 and know not what to do1 or which is the path wherein we should go4 ,but when we desire and seek nothing but ,god1 clouds and doubts vanish away4 ,we who were sometime darkness1 are now light in the ,lord4 ,the night now shineth as the day2 and we find1 the path of the upright is light4 ,god sheweth us the path wherein we should go1 and maketh plain the way before our face4 #d4 ,the second thing which we may here understand by light1 is holiness4 ,while thou seeketh ,god in all things1 thou shalt find him in all1 the fountain of all holiness1 continually filling thee with his own likeness1 with justice1 mercy and truth4 ,while thou lookest unto ,jesus and him alone1 thou shalt be filled with the mind that was in him4 ,thy soul shall be renewed day by day1 after the image of him that created it4 ,if the eye of thy mind be not removed from him1 if thou endurest seeing him that is invisible1 and seeking nothing else in heaven or earth1 then as thou beholdest the glory of the ,lord1 thou shalt be transformed into the same image1 from glory to glory1 by the ,spirit of the ,lord4 ,and it is also matter of daily experience1 that by grace we are thus saved thro' faith4 ,it is by faith that the eye of the mind is opened1 to see the light of the glorious love of ,god4 ,and as long as it is steadily fixed thereon1 on ,god in ,christ1 reconciling the world unto himself1 we are more and more filled with the love of ,god and man1 with meekness1 gentleness1 long-suffering2 with all the fruits of holiness1 which are thro' ,christ ,jesus1 to the glory of ,god the ,father4 #e4 ,this light which fills him who has a single eye1 implies1 thirdly1 happiness as well as holiness4 ,surely light is sweet1 and a pleasant thing it is to see the sun4 ,but how much more to see the ,sun of ,righteousness1 continually shining upon the soul8 ,and if there be any consolation in ,christ1 if any comfort of love1 if any peace that passeth all understanding1 if any rejoicing in hope of the glory of ,god1 they all belong to him whose eye is single4 ,thus is his whole body full of light4 ,he walketh in the light as ,god is in the light1 rejoicing evermore1 praying without ceasing1 and in every thing giving thanks1 enjoying whatever is the will of ,god concerning him in ,christ ,jesus4 #f4 ,but if thine eye be evil1 thy whole body shall be full of darkness4 ,if thine eye be evil3 ,we see there is no medium between a single and an evil eye4 ,if the eye be not single1 then it is evil4 ,if the intention1 in whatever we do1 be not singly to ,god1 if we seek any thing else1 then our mind and conscience are defiled4 ,our eye therefore is evil1 if in any thing we do1 we aim at any other end than ,god2 if we have any view1 but to know and to love ,god1 to please and serve him in all things3 if we have any other design than to enjoy ,god1 to be happy in him both now and for ever4 #g4 ,if thine eye be not singly fixt on ,god1 thy whole body shall be full of darkness4 ,the veil shall still remain on thy heart4 ,thy mind shall be more and more blinded1 by the ,god of this world1 lest the light of the glorious gospel of ,christ should shine upon thee4 ,thou wilt be full of ignorance and error touching the things of ,god1 not being able to receive or discern them4 ,and even when thou hast some desire to serve ,god1 thou wilt be full of uncertainty as to the manner of serving him2 finding doubts and difficulties on every side1 and not seeing any way to escape4 ,yea1 if thine eye be not single1 if thou seek any of the things of earth1 thou shalt be full of ungodliness and unrighteousness3 thy desires1 tempers1 affections1 being all out of course1 being all dark1 and vile1 and vain4 ,and thy conversation will be evil1 as well as thy heart1 not seasoned with salt1 or meet to minister grace unto the hearers1 but idle1 unprofitable1 corrupt1 grievous to the ,holy ,spirit of ,god4 #h4 99,both destruction and unhappiness are in thy ways2 for the way of peace hast thou not known4 ,there is no peace1 no settled1 solid peace1 for them that know not ,god4 ,there is no true1 nor lasting content for any1 who do not seek him with their whole heart4 ,while thou aimest at any of the things that perish1 all that cometh is vanity4 ,yea1 not only vanity1 but vexation of spirit1 and that both in the pursuit and the enjoyment also4 ,thou walkest indeed in a vain shadow1 and disquietest thyself in vain4 ,thou walkest in darkness that may be felt4 ,sleep on2 but thou canst not take thy rest4 ,the dreams of life can give pain1 and that thou knowest3 but ease they cannot give4 ,there is no rest1 in this world or the world to come1 but only in ,god the center of spirits4 ,if the light which is in thee be darkness1 how great is that darkness6 ,if the intention which ought to enlighten the whole soul1 to fill it with knowledge1 and love1 and peace1 and which1 in fact1 does so as long as it is single1 as long as it aims at ,god alone3 if this be darkness2 if it aim at any thing beside ,god1 and consequently cover the soul with darkness instead of light1 with ignorance and error1 with sin and misery3 ,o how great is that darkness6 ,it is the very smoke which ascends out of the bottomless pit6 ,it is the essential night1 which reigns in the lowest deep1 in the land of the shadow of death4 #i4 ,therefore lay not up for yourselves treasures upon earth1 where moth and rust doth corrupt1 and where thieves break through and steal4 ,if you do1 it is plain your eye is evil3 it is not singly fixed on ,god4 99,with regard to most of the commandments of ,god1 whether relating to the heart or life1 the ,heathens of ,afric or ,america stand much on a level1 with those that are called ,christians4 ,the ,christians observe them 7a few only being excepted7 very near as much as the ,heathens4 ,for instance3 the generality of the natives of ,england1 commonly called ,christians1 are as sober and as temperate1 as the generality of the ,heathens1 near the ,cape of ,good ,hope4 ,and so the ,dutch or ,french ,christians1 are as humble and as chaste1 as the ,choctaw or ,cherokee-,indians4 ,it is not easy to say1 when we compare the bulk of the nations in ,europe with those in ,america1 whether the superiority lies on the one side or the other4 ,at least1 the ,american has not much the advantage4 ,but we cannot affirm this1 with regard to the command now before us4 ,here the ,heathen has far the pre-eminence4 ,he desires and seeks nothing more than plain food to eat1 and plain raiment to put on4 ,and he seeks this only from day to day4 ,he reserves1 he lays up nothing2 unless it be1 as much corn at one season of the year1 as he will need before that season returns4 ,this command1 therefore1 the ,heathens1 though they know it not1 do constantly and punctually observe4 ,they lay up for themselves no treasures upon earth3 no stores of purple or fine linen1 of gold or silver1 which either moth or rust may corrupt1 or thieves break through and steal4 ,but how do the ,christians observe1 what they profess to receive as a command of the most high ,god8 ,not at all2 not in any degree2 no more than if no such command had ever been given to man4 ,even the good ,christians1 as they are accounted by others as well as themselves1 pay no manner of regard thereto4 ,it might as well be still hid in its original ,greek1 for any notice they take of it4 ,in what ,christian city do you find one man of five hundred1 who makes the least scruple1 of laying up just as much treasure as he can8 ,of increasing his goods just as far as he is able8 ,there are indeed those who would not do this unjustly3 there are many who will neither rob nor steal2 and some1 who will not defraud their neighbour2 nay1 who will not gain1 either by his ignorance or necessity4 ,but this is quite another point4 ,even these do not scruple the thing1 but the manner of it4 ,they do not scruple the laying up treasures upon earth2 but the laying them up by dishonesty4 ,they do not start at disobeying ,christ1 but at a breach of ,heathen morality4 ,so that even these honest men do no more obey this command1 than a highwayman or a house-breaker4 ,nay1 they never designed to obey it4 ,from their youth up1 it never entered into their thoughts4 ,they were bred up by their ,christian parents1 masters and friends1 without any instruction at all concerning it3 unless it were this1 to break it as soon1 and as much as they could1 and to continue breaking it to their live's end4 #aj4 99,there is no one instance of spiritual infatuation in the world1 which is more amazing than this4 ,most of these very men read1 or hear the bible read1 many of them every ,lord's day4 ,they have read or heard these words an hundred times1 and yet never suspect that they are themselves condemned thereby1 any more than by those which forbid parents to offer up their sons or daughters unto ,moloch4 ,o that ,god would speak to these miserable self-deceivers1 with his own voice1 his mighty voice6 ,that they may at last awake out of the snare of the devil1 and the scales may fall from their eyes6 #aa4 ,do you ask1 what it is to lay up treasures on earth8 ,it will be needful to examine this thoroughly4 ,and let us1 first1 observe1 what is not forbidden in this command1 that we may then clearly discern1 what is4 ,we are not forbidden in this command1 first1 to provide things honest in the sight of all men1 to provide wherewith we may render unto all their due1 whatsoever they can justly demand of us4 ,so far from it1 that we are taught of ,god1 to owe no man any thing4 ,we ought therefore to use all diligence in our calling1 in order to owe no man any thing3 this being no other than a plain law of common justice1 which our ,lord came not to destroy but to fulfil4 ,neither1 secondly1 does he here forbid the providing for ourselves1 such things as are needful for the body3 a sufficiency of plain1 wholesome food to eat1 and clean raiment to put on4 ,yea1 it is our duty1 so far as ,god puts it into our power1 to provide these things also2 to the end we may eat our own bread1 and be burdensome to no man4 ,nor yet are we forbidden1 thirdly1 to provide for our children1 and for those of our own household4 ,this also it is our duty to do1 even upon principles of ,heathen morality4 ,every man ought to provide the plain necessaries of life1 for his own wife and children3 and to put them into a capacity of providing these for themselves1 when he is gone hence and is no more seen4 ,i say1 of providing these1 the plain necessaries of life1 not delicacies1 not superfluities3 and that by their diligent labour2 for it is no man's duty to furnish them any more than himself1 with the means either of luxury or idleness4 ,but if any man provide not thus far for his own children1 7as well as for the widows of his own house2 of whom primarily ,st4 ,paul is speaking1 in those well known words to ,timothy73 he hath practically denied the faith1 and is worse than an infidel1 or ,heathen4 ,lastly1 ,we are not forbidden in these words1 to lay up from time to time1 what is needful for the carrying on our worldly business1 in such a measure and degree1 as is sufficient to answer the foregoing purposes3 in such a measure1 as first1 to owe no man any thing2 secondly1 to procure for ourselves the necessaries of life2 and thirdly1 to furnish those of our own house with them while we live1 and with the means of procuring them when we are gone to ,god4 #ab4 99,we may now clearly discern 7unless we are unwilling to discern it7 what that is which is forbidden here4 ,it is1 the designedly procuring more of this world's goods1 than will answer the foregoing purposes3 the labouring after a larger measure of worldly substance1 a larger increase of gold and silver2 the laying up any more than these ends require1 is what is here expresly and absolutely forbidden4 ,if the words have any meaning at all1 it must be this3 for they are capable of no other4 ,consequently1 whoever he is1 that owing no man any thing1 and having food and raiment for himself and his houshold1 together with a sufficiency to carry on his worldly business1 so far as answers these reasonable purposes3 whosoever1 ,i say1 being already in these circumstances1 seeks a still larger portion on earth1 he lives in an open1 habitual denial of the ,lord that bought him4 ,he hath practically denied the faith1 and is worse than an ,african or ,american infidel4 #ac4 99,hear ye this all ye that dwell in the world1 and love the world wherein ye dwell4 ,ye may be highly esteemed of men2 but ye are an abomination in the sight of ,god4 ,how long shall your souls cleave to the dust8 ,how long will ye load yourselves with thick clay8 ,when will ye awake and see1 that the open1 speculative ,heathens1 are nearer the kingdom of heaven than you8 ,when will ye be persuaded to chuse the better part2 that which cannot be taken away from you8 ,when will ye seek only to lay up treasures in heaven1 renouncing1 dreading1 abhorring all other8 ,if you aim at laying up treasures on earth1 you are not barely losing your time1 and spending your strength for that which is not bread3 for what is the fruit1 if you succeed8 ,you have murdered your own soul4 ,you have extinguished the last spark of spiritual life therein4 ,now indeed1 in the midst of life you are in death4 ,you are a living man1 but a dead ,christian4 ,for where your treasure is1 there will your heart be also4 ,your heart is sunk into the dust3 your soul cleaveth to the ground4 ,your affections are set1 not on things above1 but on things of the earth2 on poor husks that may poison1 but cannot satisfy an everlasting spirit1 made for ,god4 ,your love1 your joy1 your desire are all placed on the things which perish in the using4 ,you have thrown away the treasure in heaven3 ,god and ,christ are lost4 ,you have gained riches and hell-fire4 #ad4 ,o how hardly shall they that have riches enter into the kingdom of ,god6 ,when our ,lord's disciples were astonished at his speaking thus1 he was so far from retracting it1 that he repeated the same important truth1 in stronger terms than before4 ,it is easier for a camel to go through the eye of a needle1 than for a rich man to enter into the kingdom of ,god4 99,how hard is it for them whose every word is applauded1 not to be wise in their own eyes6 ,how hard1 for them not to think themselves better than the poor1 base1 uneducated herd of men6 ,how hard1 not to seek happiness in their riches1 or in things dependent upon them2 in gratifying the desire of the flesh1 the desire of the eye1 or the pride of life6 ,o ye rich1 how can ye escape the damnation of hell8,only with ,god all things are possible4 #ae4 99,and even if you do not succeed1 what is the fruit of your endeavouring to lay up treasures on earth8 ,they that will be rich 7 1 they that desire1 that endeavour after it1 whether they succeed or no7 fall into a temptation and a snare1 a gin1 a trap of the devil1 and into many foolish and hurtful lusts2 1 desires with which reason hath nothing to do2 such as properly belong1 not to rational and immortal beings1 but only to the brute-beasts1 which have no understanding3 which drown men in destruction and perdition1 in present and eternal misery4 ,let us but open our eyes1 and we may daily see the melancholy proofs of this3 men1 who desiring1 resolving to be rich1 coveting after money1 the root of all evil1 have already pierced themselves through with many sorrows1 and anticipated the hell to which they are going4 99,the cautiousness with which the apostle here speaks1 is highly observable4 ,he does not affirm this absolutely of the rich2 for a man may possibly be rich1 without any fault of his1 by an over-ruling providence1 preventing his own choice4 ,but he affirms it of 4 ,those who desire or seek to be rich4 ,riches1 dangerous as they are1 do not always drown men in destruction and perdition4 ,but the desire of riches does3 those who calmly desire and deliberately seek to attain them1 whether they do1 in fact1 gain the world or no1 do infallibly lose their own souls4 ,these are they1 that sell him who bought them with his blood1 for a few pieces of gold or silver4 ,these enter into a covenant with death and hell3 and their covenant shall stand4 ,for they are daily making themselves meet to partake of their inheritance with the devil and his angels4 #af4 ,o who shall warn this generation of vipers1 to flee from the wrath to come6 ,not those who lie at their gate1 or cringe at their feet1 desiring to be fed with the crumbs that fall from their tables4 ,not those who court their favour1 or fear their frown2 none of those who mind earthly things4 ,but if there be a ,christian upon earth1 if there be a man who hath overcome the world1 who desires nothing but ,god1 and fears none but him that is able to destroy both body and soul in hell3 thou1 ,o man of ,god1 speak and spare not2 lift up thy voice like a trumpet4 ,cry aloud and shew these honourable sinners the desperate condition wherein they stand4 ,it may be1 one in a thousand may have ears to hear1 may arise and shake himself from the dust2 may break loose from these chains that bind him to the earth1 and at length lay up treasures in heaven4 #ag4 ,and if it should be1 that one of these1 by the mighty power of ,god1 awoke and asked1 ,what must ,i do to be saved8 ,the answer1 according to the oracles of ,god1 is clear1 full and express4 ,god doth not say to thee1 ,sell all that thou hast4 ,indeed he who seeth the hearts of men1 saw it needful to enjoin this in one peculiar case1 that of the young1 rich ruler4 ,but he never laid it down for a general rule1 to all rich men1 in all succeeding generations4 ,his general direction is1 first1 99,be not high-minded4 ,god seeth not as man seeth4 ,he esteems thee not for thy riches1 for thy grandeur or equipage1 for any qualification or accomplishment1 which is directly or indirectly owing to thy wealth1 which can be bought1 or procured thereby4 ,all these are with him as dung and dross3 let them be so with thee also4 ,beware thou think not thyself to be one jot wiser1 or better for all these things4 ,weigh thyself in another balance3 estimate thyself only by the measure of faith and love which ,god hath given thee4 ,if thou hast more of the knowledge and love of ,god than he1 thou art on this account and no other1 wiser and better1 more valuable and honourable than him1 who is with the dogs of thy flock4 ,but if thou hast not this treasure1 thou art more foolish1 more vile1 more truly contemptible1 ,i will not say1 than the lowest servant under thy roof1 but than the beggar laid at thy gate1 full of sores4 #ah4 99,secondly1 ,trust not in uncertain riches4 ,trust not in them for help3 and trust not in them for happiness4 ,first1 ,trust not in them for help4 ,thou art miserably mistaken1 if thou lookest for this in gold or silver4 ,these are no more able to set thee above the world1 than to set thee above the devil4 ,know that both the world and the prince of this world laugh at all such preparations against them4 ,these will little avail in the day of trouble3 even if they remain in the trying hour4 ,but it is not certain1 that they will3 for how oft do they make themselves wings and fly away8 ,but if not1 what support will they afford1 even in the ordinary troubles of life8 ,the desire of thy eyes1 the wife of thy youth1 thy son1 thine only son1 or the friend which was as thy own soul1 is taken away at a stroke4 ,will thy riches re-animate the breathless clay1 or call back its late inhabitant8,will they secure thee from sickness1 diseases1 pain8 ,do these visit the poor only8 ,nay2 he that feeds thy flocks or tills thy ground1 has less sickness and pain than thou4 ,he is more rarely visited by these unwelcome guests3 and if they come there at all1 they are more easily driven away from the little cot1 than from the cloud-topt palaces4 ,and during the time that thy body is chastened with pain1 or consumes away with pining sickness1 how do thy treasures help thee8 ,let the poor ,heathen answer4 ,ut lippum pict tabul1 fomenta podagrum1 ,auriculas cithar collecta forde dolentes4 #ai4 99,but there is at hand a greater trouble than all these4 ,thou art to die4 ,thou art to sink into dust2 to return to the ground from which thou wast taken1 to mix with common clay4 ,thy body is to go to the earth as it was1 while thy spirit returns to ,god that gave it4 ,and the time draws on3 the years slide away with a swift tho' silent pace4 ,perhaps your day is far spent3 the noon of life is past1 and the evening shadows begin to rest upon you4 ,you feel in yourself sure-approaching decay4 ,the springs of life wear away apace4 ,now what help is there in your riches8 ,do they sweeten death8 ,do they endear that solemn hour8 ,quite the reverse4 ,o death how bitter art thou1 to a man that liveth at rest in his possessions8 ,how unacceptable to him is that awful sentence1 ,this night shall thy soul be required of thee6,or will they prevent the unwelcome stroke1 or protract the dreadful hour8 ,can they deliver your soul that it should not see death8 ,can they restore the years that are past8 ,can they add to your appointed time1 a month1 a day1 an hour1 a moment8,or will the good things you have chosen for your portion here1 follow you over the great gulf8 ,not so3 naked came you into this world2 naked must you return4 ,linquenda tellus1 domus placens ,uxor3 nec harum quas seris arborum ,te prter invisam cupressum1 ,ulla brevem dominum sequetur6 ,surely were not these truths too plain to be observed1 because they are too plain to be denied1 no man that is to die could possibly trust1 for help1 in uncertain riches6 #bj4 99,and trust not in them for happiness4 ,for here also they will be found deceitful upon the weights4 ,indeed this every reasonable man may infer1 from what has been observed already4 ,for if neither thousands of gold and silver1 nor any of the advantages or pleasures purchased thereby1 can prevent our being miserable1 it evidently follows1 they cannot make us happy4 ,what happiness can they afford to him1 who in the midst of all is constrained to cry out1 8,to my new courts sad thought does still repair1 ,and round my gilded roofs hangs hovering care40 ,indeed experience is here so full1 strong1 and undeniable1 that it makes all other arguments needless4 ,appeal we therefore to fact4 ,are the rich and great1 the only happy men8 ,and is each of them more or less happy1 in proportion to his measure of riches8 ,are they happy at all8 ,i had well nigh said1 they are of all men most miserable6 ,rich man1 for once1 speak the truth from thy heart4 ,speak1 both for thyself1 and for thy brethren1 8,amidst our plenty something still ,to me1 to thee1 to him is wanting6 ,that cruel something unpossest ,corrodes and leavens all the rest40 ,yea1 and so it will1 'till thy wearisome days of vanity are shut up in the night of death4 ,surely then1 to trust in riches for happiness1 is the greatest folly of all that are under the sun6 ,are you not convinced of this8 ,is it possible1 you should still expect to find happiness in money1 or all it can procure8 ,what6 99,can silver and gold1 and eating and drinking1 and horses and servants1 and glittering apparel1 and diversions and pleasures 7as they are called7 make thee happy8 ,they can as soon make thee immortal4 #ba4 ,these are all dead shew4 ,regard them not4 ,trust thou in the living ,god4 ,so shalt thou be safe under the shadow of the ,almighty2 his faithfulness and truth shall be thy shield and buckler4 ,he is a very present help in time of trouble2 such an help as can never fail4 ,then shalt thou say1 if all thy other friends die1 the ,lord liveth1 and blessed be my strong helper6 ,he shall remember thee when thou liest sick upon thy bed3 when vain is the help of man1 when all the things of the earth can give no support1 he will make all thy bed in thy sickness4 ,he will sweeten thy pain2 the consolations of ,god shall cause thee to clap thy hands in the flames4 ,and even when this house of earth is well nigh shaken down1 when it is just ready to drop into the dust1 he will teach thee to say1 ,o death where is thy sting8 ,o grave1 where is thy victory8 ,thanks be unto ,god who giveth me the victory through my ,lord ,jesus ,christ4 99,o trust in him for happiness as well as for help4 ,all the springs of happiness are in him4 ,trust in him who giveth us all things richly to enjoy1 ,who of his own rich and free mercy1 holds them out to us1 as in his own hand1 that receiving them as his gift1 and as pledges of his love1 we may enjoy all that we possess4 ,it is his love gives a relish to all we taste1 puts life and sweetness into all1 while every creature leads us up to the great ,creator1 and all earth is a scale to heaven4 ,he transfuses the joys that are at his own right-hand1 into all he bestows on his thankful children3 who having fellowship with the ,father and his ,son ,jesus ,christ1 enjoy him in all and above all4 #bb4 ,thirdly1 seek not to increase in goods4 ,lay not up for thyself treasures upon earth4 ,this is a flat positive command1 full as clear1 as thou shalt not commit adultery4 ,how then is it possible for a rich man to grow richer1 without denying the ,lord that bought him8 ,yea1 how can any man1 who has already the necessaries of life1 gain or aim at more1 and be guiltless8 ,lay not up1 saith our ,lord1 treasures upon earth4 ,if in spite of this1 you do and will lay up1 money or goods1 which moth or rust may corrupt1 or thieves break through and steal3 if you will add house to house1 or field to field1 why do you call yourself a ,christian8 ,you do not obey ,jesus ,christ4 ,you do not design it4 ,why do you name yourself by his name8 ,why call ye me ,lord1 ,lord1 saith he himself1 and do not the things which ,i say8 #bc4 99,if you ask1 8,but what must we do with our goods1 seeing we have more than we have occasion to use1 if we must not lay them up8 ,must we throw them away80 ,i answer1 if you threw them into the sea1 if you were to cast them into the fire and consume them1 they would be better bestowed than they are now4 ,you cannot find so mischievous a manner of throwing them away1 as either the laying them up for your posterity1 or the laying them out upon yourselves1 in folly and superfluity4 ,of all possible methods of throwing them away1 these two are the very worst2 the most opposite to the gospel of ,christ1 and the most pernicious to your own soul4 ,how pernicious to your own soul the latter of these is1 has been excellently shewn by a late writer4 8,if we waste our money we are not only guilty of wasting a talent which ,god has given us1 but we do ourselves this farther harm1 we turn this useful talent into a powerful means of corrupting ourselves2 because so far as it is spent wrong1 so far it is spent in the support of some wrong temper1 in gratifying some vain and unreasonable desires1 which as ,christians we are obliged to renounce40 8,as wit and fine parts cannot be only trifled away1 but will expose those that have them to greater follies3 so money cannot be only trifled away1 but if it is not used according to reason and religion1 will make people live a more silly and extravagant life1 than they would have done without it3 if therefore you do not spend your money in doing good to others1 you must spend it to the hurt of yourself4 ,you act like one that refuses the cordial to his sick friend1 which he cannot drink himself without inflaming his blood4 ,for this is the case of superfluous money2 if you give it to those who want it1 it is a cordial4 ,if you spend it upon yourself in something that you do not want1 it only inflames and disorders your mind40 8,in using riches where they have no real use1 nor we any real want1 we only use them to our great hurt1 in creating unreasonable desires1 in nourishing ill tempers1 in indulging foolish passions1 and supporting a vain turn of mind4 ,for high eating and drinking1 fine clothes and fine houses1 state and equipage1 gay pleasures and diversions1 do all of them naturally hurt and disorder our heart4 ,they are the food and nourishment of all the folly and weakness of our nature4 ,they are all of them the support of something1 that ought not to be supported4 ,they are contrary to that sobriety and piety of heart1 which relishes divine things4 ,they are so many weights upon our mind1 that make us less able and less inclined to raise our thoughts and affections to things above40 8,so that money thus spent is not merely wasted or lost1 but it is spent to bad purposes and miserable effects2 to the corruption and disorder of our hearts1 to the making us unable to follow the sublime doctrines of the gospel4 ,it is but like keeping money from the poor1 to buy poison for ourselves40 #bd4 ,equally inexcusable are those1 who lay up what they do not need for any reasonable purposes4 8,if a man had hands and eyes and feet that he could give to those that wanted them2 if he should lock them up in a chest1 instead of giving them to his brethren1 that were blind and lame1 should we not justly reckon him an inhuman wretch8 ,if he should rather chuse to amuse himself with hoarding them up1 than intitle himself to an eternal reward by giving them to those that wanted eyes and hands1 might we not justly reckon him mad80 8,now money has very much the nature of eyes and feet4 ,if therefore we lock it up in chests1 while the poor and distrest want it for their necessary uses1 we are not far from the cruelty of him1 that chuses rather to hoard up hands and eyes1 than to give them to those that want them4 ,if we chuse to lay it up1 rather than to intitle ourselves to an eternal reward by disposing of our money well1 we are guilty of his madness1 that rather chuses to lock up eyes and hands1 than to make himself for ever blessed1 by giving them to those that want them40 #be4 99,may not this be another reason why rich men shall so hardly enter into the kingdom of heaven8 ,a vast majority of them are under a curse1 under the peculiar curse of ,god3 inasmuch as in the general tenor of their lives1 they are not only robbing ,god continually1 imbezzling and wasting their ,lord's goods1 and by that very means corrupting their own souls3 but also robbing the poor1 the hungry1 the naked2 wronging the widow and the fatherless1 and making themselves accountable for all the want1 affliction and distress1 which they may1 but do not remove4 ,yea1 doth not the blood of all those who perish for want1 of what they either lay up1 or lay out needlessly1 cry against them from the earth8 ,o what account will they give1 to him who is ready to judge both the quick and the dead6 #bf4 ,the true way of employing what you do not want yourselves1 you may1 fourthly learn from those words of our ,lord1 which are the counterpart of what went before3 ,lay up for yourselves treasures in heaven2 where neither moth nor rust doth corrupt1 and where thieves do not break thro' and steal4 ,put out whatever thou canst spare1 upon better security than this world can afford4 ,lay up thy treasures in the bank of heaven3 and ,god shall restore them in that day4 ,he that hath pity upon the poor lendeth unto the ,lord1 and look what he layeth out1 it shall be paid him again4 ,place that1 saith he1 unto my account4 ,howbeit6 thou owest me thine own self also6 ,give to the poor with a single eye1 with an upright heart1 and 8,write1 so much given to ,god40 ,for inasmuch as ye did it unto one of the least of these my brethren1 ye have done it unto me4 ,this is the part of a faithful and wise steward4 ,not1 to sell either his houses or lands1 or principal stock1 be it more or less1 unless some peculiar circumstance should require it2 and not to desire or endeavour to increase it1 any more than to squander it away in vanity3 but to employ it wholly to those wise and reasonable purposes1 for which his ,lord has lodged it in his hands4 ,the wise steward1 after having provided his own houshold1 with what is needful for life and godliness1 makes himself friends with all that remains from time to time of the mammon of unrighteousness2 that when he fails1 they may receive him into everlasting habitations3 that whensoever his earthly tabernacle is dissolved1 they who were before carried into ,abraham's bosom1 after having eaten his bread1 and worn the fleece of his flock1 and praised ,god for the consolation1 may welcome him into paradise1 and into the house of ,god1 eternal in the heavens4 #bg4 99,we charge you1 therefore1 who are rich in this world1 as having authority from our great ,lord and ,master1 1 to be habitually doing good1 and to live in a course of good works4 ,be ye merciful as your ,father which is in heaven is merciful1 who doth good and ceaseth not4 ,be ye merciful18,how far80,after your power1 with all the ability which ,god giveth4 ,make this your only measure of doing good1 not any beggarly maxims or customs of the world4 ,we charge you to be rich in good works2 as you have much1 to give plenteously4 ,freely ye have received2 freely give2 so as to lay up no treasure but in heaven4 ,be ye ready to distribute1 to every one according to his necessity4 ,disperse abroad1 give to the poor2 deal your bread to the hungry4 ,cover the naked with a garment1 entertain the stranger1 carry or send relief to them that are in prison4 ,heal the sick2 not by miracle1 but thro' the blessing of ,god upon your seasonable support4 ,let the blessing of him that was ready to perish thro' pining want1 come upon thee4 ,defend the oppressed1 plead the cause of the fatherless1 and make the widow's heart sing for joy4 #bh4 ,we exhort you1 in the name of the ,lord ,jesus ,christ1 to be willing to communicate3 4 ,to be of the same spirit 7tho' not in the same outward state7 with those believers of antient times1 who remained stedfast 1 in that blessed and holy fellowship1 wherein none said1 that any thing was his own1 but they had all things common4 ,be a steward1 a faithful and wise steward1 of ,god and of the poor2 differing from them in these two circumstances only1 that your wants are first supplied1 out of the portion of your ,lord's goods which remains in your hands1 and that you have the blessedness of giving4 ,thus lay up for yourselves a good foundation1 not in the world1 which now is1 but rather for the time to come1 that ye may lay hold on eternal life4 ,the great foundation indeed of all the blessings of ,god1 whether temporal or eternal1 is the ,lord ,jesus ,christ1 his righteousness and blood1 what he hath done1 and what he hath suffered for us4 ,and other foundation1 in this sense1 can no man lay2 no not an apostle1 no not an angel from heaven4 ,but thro' his merits1 whatever we do in his name1 is a foundation for a good reward1 in the day when every man shall receive his own reward1 according to his own labour4 ,therefore1 labour thou1 not for the meat that perisheth1 but for that which endureth unto everlasting life4 ,therefore whatsoever thy hand now findeth to do1 do it with thy might4 ,therefore let 8,no fair occasion pass unheeded by2 ,snatching the golden moments as they fly1 ,thou by few fleeting years ensure eternity60 ,by patient continuance in well-doing seek thou for glory and honour and immortality4 ,in a constant1 zealous performance of all good works1 wait thou for that happy hour1 when the ,king shall say1 ,i was hungry and ye gave me meat2 ,i was thirsty and ye gave me drink4 ,i was a stranger and ye took me in1 naked and ye cloathed me4 ,i was sick and ye visited me2 ,i was in prison and ye came unto me4 ,come1 ye blessed of my ,father1 receive the kingdom prepared for you from the foundation of the world6 ,,sermon ,,xxix4 ,,upon ,,our ,,lord',s ,,sermon ,,on ,,the ,,mount4 ,,discourse ,,ix4 ,,matt4 vi4 #bdcd4 ,no man can serve two masters2 for either he will hate the one and love the other1 or else he will hold to the one and despise the other4 ,ye cannot serve ,god and mammon4 ,therefore ,i say unto you1 take no thought for your life1 what ye shall eat1 or what ye shall drink2 nor yet for your body1 what ye shall put on4 ,is not the life more than meat1 and the body than raiment8 ,behold the fowls of the air3 for they sow not1 neither do they reap1 nor gather into barns3 yet your heavenly ,father feedeth them4 ,are ye not much better than they8 ,which of you by taking thought can add one cubit unto his stature8 ,and why take ye thought for raiment8 ,consider the lillies of the field how they grow2 they toil not1 neither do they spin3 ,and yet ,i say unto you1 that even ,solomon in all his glory was not arrayed like one of these4 ,wherefore if ,god so cloath the grass of the field1 which to-day is1 and to-morrow is cast into the oven1 shall he not much more cloath you1 ,o ye of little faith8 ,therefore take no thought1 saying1 what shall we eat8 ,or1 what shall we drink8 ,or1 wherewithal shall we be cloathed8 7,for after all these things do the ,gentiles seek7 for your heavenly ,father knoweth that ye have need of all these things4 ,but first seek ye the kingdom of ,god and his righteousness1 and all these things shall be added unto you4 ,take therefore no thought for the morrow2 for the morrow shall take thought for the things of itself3 sufficient unto the day is the evil thereof4 #a4 ,,it is recorded of the nations whom the king of ,assyria1 after he had carried ,israel away into captivity1 placed in the cities of ,samaria1 ,they feared the ,lord1 and served their own gods4 ,these nations1 saith the inspired writer1 feared the ,lord1 performed an outward service to him1 7a plain proof that they had a fear of ,god1 tho' not according to knowledge7 and served their graven images1 both their children and their children's children2 as did their fathers1 so did they unto this day1 #b ,kings xvii4 #cc1 c4 ,how nearly does the practice of most modern ,christians1 resemble this of the ancient ,heathens8 ,they fear the ,lord3 they also perform an outward service to him1 and hereby shew1 they have some fear of ,god2 but they likewise serve their own gods4 ,there are those who teach them 7as there were who taught the ,assyrians7 the manner of the ,god of the land2 the ,god whose name the country bears to this day1 and who was once worshipped there with an holy worship4 ,howbeit1 they do not serve him alone2 they do not fear him enough for this4 ,but every nation maketh gods of their own1 every nation in the cities wherein they dwell4 ,these nations fear the ,lord1 they have not laid aside the outward form of worshipping him4 ,but they serve their graven images1 silver and gold1 the work of men's hands4 ,money1 pleasure and praise1 the gods of this world1 more than divide their service with the ,god of ,israel4 ,this is the manner both of their children and their children's children2 as did their fathers1 so do they unto this day4 #b4 ,but altho' speaking in a loose way1 after the common manner of men1 those poor ,heathens were said to fear the ,lord1 yet we may observe the ,holy ,ghost immediately adds1 speaking according to the truth and real nature of things1 ,they fear not the ,lord1 neither do after the law and commandment which the ,lord commanded the children of ,jacob3 with whom the ,lord made a covenant1 and charged them1 saying1 ,ye shall not fear other gods1 nor serve them4,but the ,lord your ,god ye shall fear1 and he shall deliver you out of the hand of all your enemies4 ,the same judgment is passed by the unerring ,spirit of ,god1 and indeed by all1 the eyes of whose understanding he hath opened1 to discern the things of ,god1 upon these poor ,christians1 commonly so called4 ,if we speak according to the truth and real nature of things1 they fear not the ,lord1 neither do they serve him4 ,for they do not after the covenant the ,lord hath made with them1 neither after the law and commandment which he hath commanded them1 saying1 ,thou shalt worship the ,lord thy ,god1 and him only shalt thou serve4 ,they serve other gods unto this day4 ,and no man can serve two masters4 #c4 ,how vain is it for any man to aim at this8 ,to attempt the serving of two masters4 ,is it not easy to foresee1 what must be the unavoidable consequence of such an attempt8 ,either he will hate the one and love the other2 or else he will hold to the one and despise the other4 ,the two parts of this sentence1 altho' separately proposed1 are to be understood in connexion with each other4 ,for the latter part is a consequence of the former4 ,he will naturally hold to him whom he loves4 ,he will so cleave to him1 as to perform to him a willing1 faithful1 and diligent service4 ,and in the mean time1 he will so far1 at least1 despise the master he hates1 as to have little regard to his commands1 and to obey them1 if at all1 in a slight and careless manner4 ,therefore1 whatsoever the wise men of the world may suppose1 ,ye cannot serve ,god and mammon4 #d4 ,mammon was the name of one of the ,heathen gods1 who was supposed to preside over riches4 ,it is here understood of riches themselves2 gold and silver1 or in general1 money3 and by a common figure of speech1 of all that may be purchased thereby2 such as ease1 honour1 and sensual pleasure4 ,but what are we here to understand1 by serving ,god8 ,and what1 by serving mammon8 ,we cannot serve ,god1 unless we believe in him4 ,this is the only true foundation of serving him4 ,therefore1 the believing in ,god1 as reconciling the world to himself thro' ,christ ,jesus1 the believing in him1 as a loving1 pardoning ,god1 is the first great branch of his service4 ,and1 thus to believe in ,god implies1 to trust in him as our strength1 without whom we can do nothing2 who every moment endues us with power from on high1 without which it is impossible to please him3 as our help1 our only help in time of trouble1 who compasseth us about with songs of deliverance3 as our shield1 our defender1 and the lifter up of our head above all our enemies that are round about us4 ,it implies1 to trust in ,god as our happiness2 as the center of spirits1 the only rest of our souls2 the only good who is adequate to all our capacities1 and sufficient to satisfy all the desires he hath given us4 ,it implies 7what is nearly allied to the other7 to trust in ,god1 as our end2 to have an eye to him in all things2 to use all things only as means of enjoying him3 wheresoever we are1 or whatsoever we do1 to see him that is invisible1 looking on us well-pleased1 and refer all things to him in ,christ ,jesus4 #e4 ,thus to believe1 is the first thing we are to understand by serving ,god4 ,the second is1 ,to love him4 ,now1 to love ,god in the manner the scripture describes1 in the manner ,god himself requires of us1 and by requiring engages to work in us1 is to love him as the one ,god3 that is1 with all our heart and with all our soul1 and with all our mind1 and with all our strength3 it is to desire ,god alone for his own sake2 and nothing else1 but with reference to him3 to rejoice in ,god2 to delight in the ,lord2 not only to seek but find happiness in him3 to enjoy ,god as the chiefest among ten thousand3 to rest in him1 as our ,god and our all4 ,in a word1 to have such a possession of ,god1 as makes us always happy4 #f4 ,a third thing we are to understand by serving ,god1 is1 ,to resemble or imitate him4 ,so the antient ,father1 ,optimus ,dei ,cultus1 imitari quem colis4 ,it is the best worship or service of ,god1 to imitate him you worship4 ,we here speak1 of imitating or resembling him in the spirit of our minds4 ,for here the true ,christian imitation of ,god begins4 ,god is a ,spirit2 and they that imitate or resemble him1 must do it in spirit and in truth4 ,now ,god is love4 ,therefore they who resemble him in the spirit of their minds1 are transformed into the same image4 ,they are merciful1 even as he is merciful4 ,their soul is all love4 ,they are kind1 benevolent1 compassionate1 tender-hearted3 and that not only to the good and gentle1 but also to the froward4 ,yea1 they are1 like him1 loving unto every man1 and their mercy extends to all his works4 #g4 ,one thing more we are to understand by serving ,god1 and that is1 the obeying him2 the glorifying him with our bodies1 as well as with our spirits3 the keeping his outward commandments3 the zealously doing whatever he hath enjoined1 the carefully avoiding whatever he hath forbidden3 the performing all the ordinary actions of life1 with a single eye and a pure heart2 offering them all in holy1 fervent love1 as sacrifices to ,god1 through ,jesus ,christ4 #h4 ,let us consider now1 what we are to understand1 on the other hand1 by serving mammon4 ,and first1 it implies1 the trusting in riches1 in money1 or the things purchasable thereby1 as our strength1 the means whereby we shall perform1 whatever cause we have in hand3 the trusting in them as our help1 by which we look to be comforted in1 or delivered out of trouble4 ,it implies1 the trusting in the world for happiness2 the supposing that a man's life consisteth 7the comfort of his life7 in the abundance of things which he possesseth3 the looking for rest1 in the things that are seen2 for content in outward plenty2 the expecting that satisfaction in the things of the world1 which can never be found out of ,god4 ,and if we do this1 we cannot but make the world our end3 the ultimate end1 if not of all at least of many of our undertakings1 many of our actions and designs3 in which we shall aim only at an increase of wealth1 at the obtaining pleasure or praise2 at the gaining a larger measure of temporal things1 without any reference to things eternal4 #i4 ,the serving mammon implies1 secondly1 loving the world3 desiring it for its own sake2 the placing our joy in the things thereof1 and setting our hearts upon them3 the seeking 7what indeed it is impossible we should find7 our happiness therein3 the resting with the whole weight of our souls1 upon the staff of this broken reed2 although daily experience shews it cannot support1 but will only enter into our hand and pierce it4 #aj4 ,to resemble1 to be conformed to the world1 is a third thing we are to understand by serving mammon3 to have not only designs1 but desires1 tempers1 affections suitable to those of the world3 to be of an earthly1 sensual mind1 chained down to the things of earth3 to be self-willed1 inordinate lovers of ourselves3 to think highly of our own attainments2 to desire and delight in the praise of men3 to fear1 shun1 and abhor reproach3 to be impatient of reproof1 easy to be provoked1 and swift to return evil for evil4 #aa4 ,to serve mammon is1 lastly1 to obey the world1 by outwardly conforming to its maxims and customs2 to walk as other men walk1 in the common road1 in the broad1 smooth1 beaten path2 to be in the fashion1 to follow a multitude2 to do like the rest of our neighbours2 that is1 to do the will of the flesh and the mind1 to gratify our appetites and inclinations3 to sacrifice to ourselves2 aim at our own ease and pleasure1 in the general course both of our words and actions4 ,now what can be more undeniably clear1 than that we cannot thus serve ,god and mammon8 #ab4 99,does not every man see1 that he cannot comfortably serve both8 ,that to trim between ,god and the world1 is the sure way to be disappointed in both1 and to have no rest either in one or the other8 ,how uncomfortable a condition must he be in1 who having the fear but not the love of ,god1 who serving him1 but not with all his heart1 has only the toils and not the joys of religion8 ,he has religion enough to make him miserable1 but not enough to make him happy3 his religion will not let him enjoy the world2 and the world will not let him enjoy ,god4 ,so that by halting between both he loses both1 and has no peace either in ,god or the world4 #ac4 ,does not every man see1 that he cannot serve both1 consistently with himself8 ,what more glaring inconsistency can be conceived1 than must continually appear in his whole behaviour1 who is endeavouring to obey both these masters1 striving to serve ,god and mammon8 ,he is indeed a sinner that goeth two ways2 one step forward and another backward4 ,he is continually building up with one hand1 and pulling down with the other4 ,he loves sin1 and he hates it3 he is always seeking1 and yet always fleeing from ,god4 ,he would and he would not4 ,he is not the same man1 for one day1 no1 not for an hour together4 ,he is a motly mixture of all sorts of contrarieties2 a heap of contradictions jumbled in one4 ,o1 be consistent with thyself1 one way or the other4 ,turn to the right-hand or to the left4 ,if mammon be ,god1 serve thou him2 if the ,lord1 then serve him4 ,but never think of serving either at all1 unless it be with thy whole heart4 #ad4 ,does not every reasonable1 every thinking man see1 that he cannot possibly serve ,god and mammon8 ,because there is the most absolute contrariety1 the most irreconcileable enmity between them4 ,the contrariety between the most opposite things on earth1 between fire and water1 darkness and light1 vanishes into nothing1 when compared to the contrariety between ,god and mammon4 ,so that in whatsoever respect you serve the one1 you necessarily renounce the other4 ,do you believe in ,god through ,christ8 ,do you trust in him as your strength1 your help1 your shield1 and your exceeding great reward8 ,as your happiness8 ,your end in all1 above all things8 ,then you cannot trust in riches4 ,it is absolutely impossible you should1 so long as you have this faith in ,god4 ,do you thus trust in riches8 ,then you have denied the faith4 ,you do not trust in the living ,god4 ,do you love ,god8 ,do you seek and find happiness in him8 ,then you cannot love the world2 neither the things of the world4 ,you are crucified to the world1 and the world crucified to you4 ,do you love the world8 ,are your affections set on things beneath8 ,do you seek happiness in earthly things8 ,then it is impossible you should love ,god4 ,then the love of the ,father is not in you4 ,do you resemble ,god8 ,are you merciful1 as your ,father is merciful8 ,are you transformed by the renewal of your mind1 into the image of him that created you8 ,then you cannot be conformed to the present world4 ,you have renounced all its affections and lusts4 ,are you conformed to the world8 ,does your soul still bear the image of the earthly8 ,then you are not renewed in the spirit of your mind4 ,you do not bear the image of the heavenly4 ,do you obey ,god8 ,are you zealous to do his will on earth as the angels do in heaven8 ,then it is impossible you should obey mammon4 ,then you set the world at open defiance4 ,you trample its customs and maxims under foot1 and will neither follow nor be led by them4 ,do you follow the world8 ,do you live like other men8 ,do you please men8 ,do you please yourself8 ,then you cannot be a servant of ,god4 ,you are of your master and father1 the devil4 #ae4 ,therefore thou shalt worship the ,lord thy ,god and him only shalt thou serve4 ,thou shalt lay aside all thoughts of obeying two masters1 of serving ,god and mammon4 ,thou shalt propose to thyself no end1 no help1 no happiness1 but ,god4 ,thou shalt seek nothing in earth or heaven but him3 thou shalt aim at nothing1 but to know1 to love and enjoy him4 ,and because this is all your business below1 the only view you can reasonably have1 the one design you are to pursue in all things2 therefore ,i say unto you 7as our ,lord continues his discourse7 take no thought for your life1 what ye shall eat1 or what ye shall drink2 nor yet for your body1 what ye shall put on4 ,a deep and weighty direction1 which it imports us well to consider and throughly to understand4 #af4 ,our ,lord does not here require1 that we should be utterly without thought1 even touching the concerns of this life4 ,a giddy1 careless temper is at the farthest remove from the whole religion of ,jesus ,christ4 ,neither does he require us to be slothful in business1 to be slack and dilatory therein4 ,this likewise is contrary to the whole spirit and genius of his religion4 ,a ,christian abhors sloth as much as drunkenness1 and flees from idleness as he does from adultery4 ,he well knows1 that there is one kind of thought and care1 with which ,god is well-pleased2 which is absolutely needful for the due performance of those outward works1 unto which the providence of ,god has called him4 ,it is the will of ,god1 that every man should labour to eat his own bread3 yea1 and that every man should provide for his own1 for them of his own houshold4 ,it is likewise his will that we should owe no man any thing1 but provide things honest in the sight of all men4 ,but this cannot be done1 without taking some thought1 without having some care upon our minds3 yea1 often1 not without long and serious thought1 not without much and earnest care4 ,consequently1 this care1 to provide for ourselves and our houshold1 this thought1 how to render to all their dues1 our blessed ,lord does not condemn4 ,yea1 it is good and acceptable in the sight of ,god our ,saviour4 ,it is good and acceptable to ,god1 that we should so take thought concerning whatever we have in hand1 as to have a clear comprehension of what we are about to do1 and to plan our business before we enter upon it4 ,and it is right that we should carefully consider from time to time1 what steps we are to take therein2 as well as that we should prepare all things before hand1 for the carrying it on in the most effectual manner4 ,this care termed by some1 8,the care of the head10 it was by no means our ,lord's design to condemn4 #ag4 ,what he here condemns is1 8,the care of the heart30 the anxious1 uneasy care3 the care that hath torment2 all such care as does hurt1 either to the soul or body4 ,what he forbids is1 that care which sad experience shews1 wastes the blood and drinks up the spirits3 which anticipates all the misery it fears1 and comes to torment us before the time4 ,he forbids only that care1 which poisons the blessings of to-day1 by fear of what may be to-morrow2 which cannot enjoy the present plenty1 though apprehensions of future want4 ,this care is not only a sore disease1 a grievous sickness of soul1 but also an heinous offence against ,god1 a sin of the deepest dye4 ,it is an high affront to the gracious ,governor and wise disposer of all things2 necessarily implying1 that the great ,judge does not do right1 that he does not order all things well4 ,it plainly implies1 that he is wanting1 either in wisdom1 if he does not know what things we stand in need of3 or in goodness1 if he does not provide those things1 for all who put their trust in him4 ,beware therefore that you take not thought in this sense3 be ye anxiously careful for nothing4 ,take no uneasy thought3 this is a plain1 sure rule1 uneasy care is unlawful care4 ,with a single eye to ,god do all that in you lies1 to provide things honest in the sight of all men4 ,and then give up all into better hands3 leave the whole event to ,god4 #ah4 ,take no thought of this kind1 no uneasy thought even for your life1 what ye shall eat1 or what ye shall drink1 nor yet for your body1 what ye shall put on4 ,is not the life more than meat1 and the body than raiment8 ,if then ,god gave you life1 the greater gift1 will he not give you food to sustain it8 ,if he hath given you the body1 how can ye doubt1 but he will give you raiment to cover it8 ,more especially1 if you give yourselves up to him1 and serve him with your whole heart4 ,behold1 see before your eyes1 the fowls of the air3 for they sow not1 neither do they reap1 nor gather into barns2 and yet they lack nothing1 yet your heavenly ,father feedeth them4 ,are not ye much better than they8 ,ye that are creatures capable of ,god8 ,are ye not of more account in the eyes of ,god8 ,of a higher rank in the scale of beings8 ,and which of you by taking thought1 can add one cubit to his stature8 ,what profit have you then from this anxious thought8 ,it is every way fruitless and unavailing4 ,and why take ye thought for raiment8 ,have ye not a daily reproof1 wherever you turn your eyes8 ,consider the lillies of the field how they grow2 they toil not1 neither do they spin4 ,and yet ,i say unto you1 that even ,solomon in all his glory was not arrayed like one of these4 ,wherefore if ,god so cloath the grass of the field1 which to day is1 and to morrow is cast into the oven1 is cut down1 burnt up and seen no more1 shall he not much more cloath you1 ,o ye of little faith8 ,you whom he made to endure for ever and ever1 to be pictures of his own eternity6 ,ye are indeed of little faith4 ,otherwise ye could not doubt of his love and care1 no1 not for a moment4 #ai4 ,therefore take no thought1 saying1 what shall we eat1 if we lay up no treasure upon earth8 ,what shall we drink1 if we serve ,god with all our strength1 if our eye be singly fixed on him8 ,wherewithal shall we be cloathed1 if we are not conformed to the world1 if we disoblige those by whom we might be profited8 ,for after all these things do the ,gentiles seek1 the ,heathens who know not ,god4 ,but ye are sensible1 your heavenly ,father knoweth that ye have need of all these things4 ,and he hath pointed out to you an infallible way1 of being constantly supplied therewith4 ,seek ye first the kingdom of ,god and his righteousness1 and all these things shall be added unto you4 #bj4 ,seek ye first the kingdom of ,god4 ,before ye give place to any other thought or care1 let it be your concern1 that the ,god and ,father of our ,lord ,jesus ,christ1 who gave his only begotten ,son1 to the end that believing in him1 ye might not perish but have everlasting life1 may reign in your heart1 may manifest himself in your soul1 and dwell and rule there3 that he may cast down every high thing which exalteth itself against the knowledge of ,god1 and bring into captivity every thought to the obedience of ,christ4 ,let ,god have the sole dominion over you4 ,let him reign without a rival4 ,let him possess all your heart1 and rule alone4 ,let him be your one desire1 your joy1 your love3 so that all that is within you may continually cry out1 ,the ,lord ,god omnipotent reigneth4 ,seek the kingdom of ,god and his righteousness4 ,righteousness is the fruit of ,god's reigning in the heart4 ,and what is righteousness but love8 ,the love of ,god and of all mankind1 flowing from faith in ,jesus ,christ1 and producing humbleness of mind1 meekness1 gentleness1 long-suffering1 patience1 deadness to the world2 and every right disposition of heart1 toward ,god and toward man4 ,and by these it produces all holy actions1 whatsoever are lovely or of good report2 whatsoever works of faith and labour of love are acceptable to ,god and profitable to man4 ,his righteousness3 this is all his righteousness still3 it is his own free gift to us1 for the sake of ,jesus ,christ the righteous1 through whom alone it is purchased for us3 and it is his work3 it is he alone that worketh it in us1 by the inspiration of the holy ,spirit4 #ba4 ,perhaps the well observing this may give light to some other scriptures1 which we have not always so clearly understood4 ,st4 ,paul1 speaking in his epistle to the ,romans1 concerning the unbelieving ,jews1 saith1 ,they being ignorant of ,god's righteousness1 and1 going about to establish their own righteousness1 have not submitted themselves unto the righteousness of ,god4 ,i believe this may be one sense of the words4 ,they were ignorant of ,god's righteousness1 not only of the righteousness of ,christ1 imputed to every believer1 whereby all his sins are blotted out1 and he is reconciled to the favour of ,god3 but 7which seems here to be more immediately understood7 they were ignorant of that inward righteousness1 of that holiness of heart1 which is with the utmost propriety termed ,god's righteousness1 as being both his own free gift through ,christ1 and his own work1 by his almighty ,spirit4 ,and because they were ignorant of this1 they went about to establish their own righteousness4 ,they laboured to establish that outside righteousness1 which might very properly be termed their own4 ,for neither was it wrought by the ,spirit of ,god1 nor was it owned or accepted of him4 ,they might work this themselves1 by their own natural strength3 and when they had done1 it was a stink in his nostrils4 ,and yet trusting in this1 they would not submit themselves unto the righteousness of ,god4 ,yea1 they hardened themselves against that faith1 whereby alone it was possible to attain it4 ,for ,christ is the end of the law1 for righteousness to every one that believeth4 ,christ1 when he said1 ,it is finished1 put an end to that law1 to the law of external rites and ceremonies1 that he might bring in a better righteousness1 through his blood1 by that one oblation of himself once offered1 even the image of ,god1 into the inmost soul of every one that believeth4 #bb4 ,nearly related to these are those words of the apostle1 in his epistle to the ,philippians4 ,i count all things but dung that ,i may win ,christ1 an entrance into his everlasting kingdom1 and be found in him1 believing in him1 not having mine own righteousness1 which is of the law1 but that which is through the faith of ,christ1 the righteousness which is of ,god by faith,not having my own righteousness which is of the law2 a barely external righteousness1 the outside religion ,i formerly had1 when ,i hoped to be accepted of ,god1 because ,i was1 touching the righteousness which is in the law1 blameless,but that which is through the faith of ,christ1 the righteousness which is of ,god by faith3 that holiness of heart1 that renewal of the soul1 in all its desires1 tempers and affections which is of ,god3 it is the work of ,god and not of man1 by faith2 through the faith of ,christ1 through the revelation of ,jesus ,christ in us1 and by faith in his blood2 whereby alone we obtain the remission of our sins1 and an inheritance among those that are sanctified4 #bc4 ,seek ye first this kingdom of ,god in your hearts1 this righteousness1 which is the gift and work of ,god1 the image of ,god renewed in your souls3 ,and all these things shall be added unto you3 all things needful for the body2 such a measure of all1 as ,god sees most for the advancement of his kingdom4 ,these shall be added1 they shall be thrown in1 over and above4 ,in seeking the peace and love of ,god1 you shall not only find what you more immediately seek even the kingdom that cannot be moved2 but also what you seek not1 not at all for its own sake1 but only in reference to the other4 ,you shall find in your way to the kingdom all outward things1 so far as they are expedient for you3 this care ,god hath taken upon himself3 cast you all your care upon him4 ,he knoweth your wants2 and whatsoever is lacking1 he will not fail to supply4 #bd4 ,therefore take no thought for the morrow4 ,not only1 take ye no thought1 how to lay up treasures on earth1 how to increase in worldly substance2 take no thought how to procure more food than you can eat1 or more raiment than you can put on2 or more money than is required from day to day1 for the plain1 reasonable purposes of life3 but take no uneasy thought even concerning those things which are absolutely needful for the body4 ,do not trouble yourself now1 with thinking what you shall do1 at a season which is yet afar off4 ,perhaps that season will never come3 or it will be no concern of yours3 before then you will have passed through all the waves1 and be landed in eternity4 ,all those distant views do not belong to you1 who are but a creature of a day4 ,nay1 what have you to do with the morrow1 more strictly speaking8 ,why should you perplex yourself without need8 ,god provides for you to-day what is needful to sustain the life which he hath given you4 ,it is enough3 give yourself up into his hands3 if you live another day1 he will provide for that also4 #be4 ,above all1 do not make the care of future things1 a pretence for neglecting present duty4 ,this is the most fatal way of taking thought for the morrow4 ,and how common is it among men8 ,many1 if we exhort them to keep a conscience void of offence1 to abstain from what they are convinced is evil1 do not scruple to reply1 8,how then must we live8 ,must we not take care of ourselves and of our families80 ,and this they imagine to be a sufficient reason1 for continuing in known1 wilful sin4 ,they say1 and perhaps think1 they would serve ,god now1 were it not that they should by and by lose their bread4 ,they would prepare for eternity2 but they are afraid of wanting the necessaries of life4 ,so they serve the devil for a morsel of bread3 they rush into hell1 for fear of want2 they throw away their poor souls1 lest they should some time or other fall short1 of what is needful for their bodies4 ,it is not strange that they who thus take the matter out of ,god's hand1 should be so often disappointed of the very things they seek2 that while they throw away heaven1 to secure the things of earth1 they lose the one1 but do not gain the other4 ,the jealous ,god1 in the wise course of his providence1 frequently suffers this4 ,so that they who will not cast their care on ,god1 who taking thought for temporal things1 have little concern for things eternal1 lose the very portion which they have chosen4 ,there is a visible blast on all their undertakings3 whatsoever they do1 it doth not prosper4 ,insomuch1 that after they have forsaken ,god for the world1 they lose what they sought1 as well as what they sought not4 ,they fall short of the kingdom of ,god and his righteousness2 nor yet are other things added unto them4 #bf4 ,there is another way of taking thought for the morrow1 which is equally forbidden in these words4 ,it is possible to take thought in a wrong manner1 even with regard to spiritual things2 to be so careful about what may be by and by1 as to neglect what is now required at our hands4 ,how insensibly do we slide into this1 if we are not continually watching unto prayer8 ,how easily are we carried away1 in a kind of waking dream1 projecting distant schemes1 and drawing fine scenes in our own imagination6 ,we think1 what good we will do1 when we are in such a place1 or when such a time is come6 ,how useful we will be1 how plenteous in good works1 when we are easier in our circumstances6 ,how earnestly we will serve ,god1 when once such an hindrance is out of the way4 ,or1 perhaps1 you are now in heaviness of soul3 ,god1 as it were1 hides his face from you4 ,you see little of the light of his countenance2 you cannot taste his redeeming love4 ,in such a temper of mind1 how natural is it to say1 8,o how ,i will praise ,god1 when the light of his countenance shall again be lifted up upon my soul6 ,how will ,i exhort others to praise him1 when his love is again shed abroad in my heart8 ,then ,i will do thus and thus3 ,i will speak for ,god in all places3 ,i will not be ashamed of the gospel of ,christ4 ,then ,i will redeem the time4 ,i will use to the uttermost every talent ,i have received40 ,do not believe thyself4 ,thou wilt not do it then1 unless thou dost it now4 ,he that is faithful in that which is little1 of whatsoever kind it be1 whether it be worldly substance1 or the fear or love of ,god1 will be faithful in that which is much4 ,but if thou now hidest one talent in the earth1 thou wilt then hide five3 that is1 if ever they are given2 but there is small reason to expect they ever will4 ,indeed unto him that hath1 that is1 uses what he hath1 shall be given1 and he shall have more abundantly4 ,but from him that hath not1 that is1 uses not the grace which he hath already received1 whether in a larger or smaller degree1 shall be taken away even that which he hath4 #bg4 99,and take no thought for the temptations of to-morrow4 ,this also is a dangerous snare4 ,think not1 8,when such a temptation comes1 what shall ,i do1 how shall ,i stand8 ,i feel1 ,i have not power to resist3 ,i am not able to conquer that enemy40 ,most true3 you have not now the power which you do not now stand in need of4 ,you are not able at this time to conquer that enemy2 and at this time he does not assault you4 ,with the grace you have now1 you could not withstand the temptations which you have not4 ,but when the temptation comes1 the grace will come4 ,in greater trials you will have greater strength4 ,when sufferings abound1 the consolations of ,god will in the same proportion abound also4 ,so that in every situation1 the grace of ,god will be sufficient for you4 ,he doth not suffer you to be tempted to-day1 above that ye are able to bear4 ,and in every temptation he will make a way to escape4 ,as thy day1 so thy strength shall be4 #bh4 99,let the morrow therefore take thought for the things of itself2 that is1 when the morrow comes1 then think of it4 ,live thou to-day4 ,be it thy earnest care to improve the present hour4 ,this is your own2 and it is your all4 ,the past is as nothing1 as though it had never been4 ,the future is nothing to you3 it is not yours3 perhaps it never will be4 ,there is no depending on what is yet to come2 for you know not what a day may bring forth4 ,therefore live to-day3 lose not an hour3 use this moment2 for it is your portion4 ,who knoweth the things which have been before him1 or which shall be after him under the sun8 ,the generations that were from the beginning of the world1 where are they now8 ,fled away3 forgotten4 ,they were2 they lived their day2 they were shook off the earth1 as leaves off of their trees4 ,they mouldered away into common dust4 ,another and another race succeeded2 then they followed the generation of their fathers1 and shall never more see the light4 ,now is thy turn upon the earth4 ,rejoice1 ,o young man1 in the days of thy youth4 ,enjoy the very1 very now2 by enjoying him1 whose years fail not4 ,now let thine eye be singly fixed on him1 in whom is no variableness1 neither shadow of turning4 ,now give him thy heart3 now stay thyself on him3 now be thou holy as he is holy4 ,now lay hold of the blessed opportunity of doing his acceptable and perfect will4 ,now rejoice to suffer the loss of all things1 so thou mayst win ,christ4 #bi4 99,gladly suffer to-day1 for his name's sake1 whatsoever he permits this day to come upon thee4 ,but look not at the sufferings of to-morrow4 ,sufficient unto the day is the evil thereof4 ,evil it is1 speaking after the manner of men3 whether it be reproach or want1 pain or sickness4 ,but in the language of ,god1 all is blessing3 it is a precious balm1 prepared by the wisdom of ,god1 and variously dispensed among his children1 according to the various sicknesses of their souls4 ,and he gives in one day1 sufficient for that day2 proportioned to the want and strength of the patient4 ,if therefore thou snatchest to-day what belongs to the morrow1 if thou addest this to what is given thee already1 it will be more than thou canst bear3 this is the way not to heal1 but to destroy thy own soul4 ,take therefore just as much as he gives thee to-day3 to-day do and suffer his will4 ,to-day give up thyself1 thy body1 soul and spirit1 to ,god1 through ,christ ,jesus3 desiring nothing1 but that ,god may be glorified in all thou art1 all thou dost1 all thou sufferest3 seeking nothing1 but to know ,god1 and his ,son ,jesus ,christ1 through the eternal spirit3 pursuing nothing1 but to love him1 to serve him1 and to enjoy him at this hour1 and to all eternity6 ,now unto ,god the ,father1 who hath made me and all the world2 unto ,god the ,son1 who hath redeemed me and all mankind2 unto ,god the ,holy ,ghost1 who sanctifieth me and all the elect people of ,god3 be honour1 and praise1 majesty and dominion1 for ever and ever6 ,amen4 ,,sermon ,,xxx4 ,,upon ,,our ,,lord',s ,,sermon ,,on ,,the ,,mount4 ,,discourse ,x4 ,,matt4 vii4 #aab4 ,judge not1 that ye be not judged4 ,for with what judgment ye judge1 ye shall be judged1 and with what measure ye mete1 it shall be measured to you again4 ,and why beholdest thou the mote that is in thy brother's eye1 but considerest not the beam that is in thine own eye8 ,or how wilt thou say to thy brother1 ,let me pull out the mote out of thine eye2 and behold a beam is in thine own eye8 ,thou hypocrite1 first cast out the beam out of thine own eye2 and then thou shalt see clearly to cast out the mote out of thy brother's eye4 ,give not that which is holy unto dogs1 neither cast your pearls before swine2 lest they trample them under their feet1 and turn again and rent you4 ,ask and it shall be given you3 seek and ye shall find3 knock and it shall be opened unto you4 ,for every one that asketh receiveth2 and he that seeketh findeth2 and to him that knocketh1 it shall be opened4 ,or what man is there of you1 who1 if his son ask bread1 will give him a stone8 ,or if he ask a fish1 will give him a serpent8 ,if ye then being evil1 know how to give good gifts unto your children1 how much more shall your ,father which is in heaven1 give good things to them that ask him8 ,therefore all things whatsoever you would that men should do to you1 do ye even so to them3 for this is the law and the prophets4 #a4 ,,our blessed ,lord1 having now finished his main design1 having first delivered the sum of true religion1 carefully guarded against those glosses of men1 whereby they would make the word of ,god of none effect3 and having1 next1 laid down rules touching that right intention1 which we are to preserve in all our outward actions3 now proceeds to point out the main hindrances of this religion1 and concludes all with a suitable application4 #b4 ,in the fifth chapter our great ,teacher has fully described inward religion in its various branches4 ,he has there laid before us those dispositions of soul1 which constitute real ,christianity2 the tempers contained in that holiness1 without which no man shall see the ,lord2 the affections1 which when flowing from their proper fountain1 from a living faith in ,god thro' ,christ ,jesus1 are intrinsically and essentially good1 and acceptable to ,god4 ,in the sixth he has shewn1 how all our actions likewise1 even those that are indifferent in their own nature1 may be made holy and good1 and acceptable to ,god1 by a pure and holy intention4 ,whatever is done without this1 he declares is of no value with ,god3 whereas whatever outward works are thus consecrated to ,god1 are in his sight of great price4 #c4 ,in the former part of this chapter he points out the most common and most fatal hindrances of this holiness4 ,in the latter1 he exhorts us by various motives1 to break thro' all1 and secure that prize of our high calling4 #d4 ,the first hindrance he cautions us against is judging4 ,judge not1 that ye be not judged4 ,judge not others1 that ye be not judged of the ,lord1 that ye bring not vengeance on your own heads4 ,for with what judgment ye judge1 ye shall be judged1 and with what measure ye mete1 it shall be measured to you again3 a plain and equitable rule1 whereby ,god permits you to determine for yourselves1 in what manner he shall deal with you in the judgment of the great day4 #e4 ,there is no station of life1 nor any period of time1 from the hour of our first repenting and believing the gospel1 till we are made perfect in love1 wherein this caution is not needful for every child of ,god4 ,for occasions of judging can never be wanting4 ,and the temptations to it are innumerable3 many whereof are so artfully disguised1 that we fall into the sin1 before we suspect any danger4 ,and unspeakable are the mischiefs produced hereby3 always to him that judges another3 thus wounding his own soul1 and exposing himself to the righteous judgment of ,god3 and frequently to those who are judged1 whose hands hang down1 who are weakened and hindered in their course1 if not wholly turned out of the way1 and caused to draw back even to perdition4 ,yea1 how often1 when this root of bitterness springs up1 are many defiled thereby3 by reason whereof the way of truth itself is evil spoken of1 and that worthy name blasphemed whereby we are called4 #f4 ,yet it does not appear1 that our ,lord designed this caution1 only or chiefly for the children of ,god3 but rather for the children of the world1 for the men who know not ,god4 ,these cannot but hear of those1 who are not of the world1 who follow after the religion above described3 who endeavour to be humble1 serious1 gentle1 merciful and pure in heart2 who earnestly desire such measures of these holy tempers1 as they have not yet attained3 and wait for them in doing all good to all men1 and patiently suffering evil4 ,whoever go but thus far1 cannot be hid1 no more than a city set upon a hill4 ,and why do not those1 who see their good works1 glorify their ,father which is in heaven8 ,what excuse have they1 for not treading in their steps8 ,for not imitating their example1 and being followers of them1 as they are also of ,christ8 ,why1 in order to provide an excuse for themselves1 they condemn those whom they ought to imitate4 ,they spend their time in finding out their neighbour's faults1 instead of amending their own4 ,they are so busied about others going out of the way1 that themselves never come into it at all3 at least1 never get forward1 never go beyond a poor dead form of godliness without the power4 #g4 ,it is to these more especially that our ,lord says1 ,why beholdest thou the mote that is in thy brother's eye1 the infirmities1 the mistakes1 the imprudence1 the weakness of the children of ,god2 but considerest not the beam that is in thine own eye8 ,thou considerest not the damnable impenitence1 the satanic pride1 the accursed self-will1 the idolatrous love of the world1 which are in thyself1 and which make thy whole life an abomination to the ,lord4 ,above all1 with what supine carelessness and indifference art thou dancing over the mouth of hell8 ,and how then1 with what grace1 with what decency or modesty1 wilt thou say to thy brother1 ,let me pull out the mote out of thine eye1 the excess of zeal for ,god1 the extreme self-denial1 the too great disengagement from worldly cares and employments1 the desire to be day and night in prayer1 or hearing the words of eternal life8 ,and behold a beam is in thine own eye6 not a mote1 like one of these4 ,thou hypocrite6 ,who pretendest to care for others and hast no care for thy own soul6 ,who makest a show of zeal for the cause of ,god1 when in truth thou neither lovest nor fearest him6 ,first cast out the beam out of thine own eye4 ,cast out the beam of impenitence4 ,know thyself4 ,see and feel thyself a sinner4 ,feel1 that thy inward parts are very wickedness1 that thou art altogether corrupt and abominable1 and that the wrath of ,god abideth on thee4 ,cast out the beam of pride4 ,abhor thyself4 ,sink down as in dust and ashes4 ,be more and more little and mean1 and base and vile in thine own eyes4 ,cast out the beam of self-will4 ,learn what that meaneth1 ,if any man will come after me1 let him renounce himself4 ,deny thyself and take up thy cross daily4 ,let thy whole soul cry out1 ,i came down from heaven 7for so thou didst1 thou never-dying spirit1 whether thou knowest it or no7 not to do my own will1 but the will of him that sent me4 ,cast out the beam of love of the world4 ,love not the world1 neither the things of the world4 ,be thou crucified unto the world1 and the world crucified unto thee4 ,only use the world1 but enjoy ,god4 ,seek all thy happiness in him4 ,above all1 cast out the grand beam1 that supine carelessness and indifference4 ,deeply consider1 that one thing is needful1 the one thing which thou hast scarce ever thought of4 ,know and feel1 that thou art a poor1 vile1 guilty worm1 quivering over the great gulph6 ,what art thou8 ,a sinner born to die3 a leaf driven before the wind3 a vapour ready to vanish away3 just appearing1 and then scattered into air1 to be no more seen6 ,see this1 ,and then shalt thou see clearly to cast out the mote out of thy brother's eye4 ,then1 if thou hast leisure from the concerns of thy own soul1 thou shalt know how to correct thy brother also4 #h4 ,but what is properly the meaning of this word1 ,judge not8 ,what is the judging which is here forbidden8 ,it is not the same as evil-speaking1 altho' it is frequently joined therewith4 ,evil-speaking1 is the relating any thing that is evil1 concerning an absent person3 whereas judging may indifferently refer1 either to the absent or the present4 ,neither does it necessarily imply the speaking at all1 but only the thinking evil of another4 ,not that all kind of thinking evil of others1 is that judging which our ,lord condemns4 ,if ,i see one commit robbery or murder1 or hear him blaspheme the name of ,god1 ,i cannot refrain from thinking ill of the robber or murderer4 ,yet this is not evil judging3 there is no sin in this1 nor any thing contrary to tender affection4 #i4 ,the thinking of another1 in a manner that is contrary to love1 is that judging which is here condemned4 ,and this may be of various kinds4 ,for1 first1 we may think another to blame when he is not4 ,we may lay to his charge 7at least in our own mind7 the things of which he is not guilty3 the words which he has never spoke1 or the actions which he has never done4 ,or we may think his manner of acting was wrong1 altho' in reality it was not4 ,and even where nothing can justly be blamed1 either in the thing itself1 or in the manner of doing it1 we may suppose1 his intention was not good1 and so condemn him on that ground2 at the same time that he who searches the heart1 sees his simplicity and godly sincerity4 #aj4 ,but we may not only fall into the sin of judging1 by condemning the innocent1 but also1 secondly1 by condemning the guilty1 in a higher degree than he deserves4 ,this species of judging is likewise an offence against justice as well as mercy3 and yet such an offence as nothing can secure us from1 but the strongest and tenderest affection4 ,without this1 we readily suppose one who is acknowledged to be in fault1 to be more in fault than he really is4 ,we undervalue whatever good is found in him4 ,nay1 we are not easily induced to believe1 that any thing good can remain in him1 in whom we have found any thing that is evil4 #aa4 ,all this shews a manifest want of that love1 which thinketh no evil3 which never draws an unjust or unkind conclusion1 from any premisses whatsoever4 ,love will not infer1 from a person's falling once into an act of open sin1 that he is accustomed so to do1 that he is habitually guilty of it4 ,and if he was habitually guilty once1 love does not conclude1 he is so still3 much less1 that if he is now guilty of this1 therefore he is guilty of other sins also4 ,these evil reasonings all pertain to that sinful judging1 which our ,lord here guards us against3 and which we are in the highest degree concerned to avoid1 if we love either ,god or our own souls4 #ab4 ,but supposing we do not condemn the innocent1 neither the guilty any farther than they deserve3 still we may not be altogether clear of the snare4 ,for there is a third sort of sinful judging1 which is the condemning any person at all where there is not a sufficient evidence4 ,and be the facts we suppose ever so true1 yet that does not acquit us4 ,for they ought not to have been supposed but proved1 and till they were1 we ought to have formed no judgment4 ,i say1 till they were3 for neither are we excused1 altho' the facts admit of ever so strong proof1 unless that proof be produced before we pass sentence1 and compared with the evidence on the other side4 ,nor can we be excused1 if ever we pass a full sentence1 before the accused has spoken for himself4 ,even a ,jew might teach us this1 as a mere lesson of justice abstracted from mercy and brotherly love4 ,doth our law1 says ,nicodemus1 judge any man before it hear him and know what he doth8 ,john xvii4 #ea4 ,yea1 a ,heathen could reply1 when the chief of the ,jewish nation desired to have judgment against his prisoner1 ,it is not the manner of the ,romans to judge any man1 before he that is accused have the accusers face to face1 and have licence to answer for himself1 concerning the crime laid against him4 #ac4 ,indeed we could not easily fall into sinful judging1 were we only to observe that rule1 which #aaf;another of those ,heathen ,romans affirms to have been the measure of his own practice4 8,i am so far1 says he1 from lightly believing every man's1 or any man's evidence against another1 that ,i do not easily or immediately believe a man's evidence against himself4 ,i always allow him second thoughts1 and many times council too40 ,go thou who art called a ,christian1 and do likewise1 lest the ,heathen rise and condemn thee in that day4 #ad4 ,but how rarely should we condemn or judge one another1 at least1 how soon would that evil be remedied1 were we to walk by that clear and express rule1 which our ,lord himself has taught us8 ,if thy brother shall trespass against thee1 7or if thou hear1 or believe that he hath7 go and tell him of his fault1 between him and thee alone4 ,this is the first step thou art to take4 ,but if he will not hear1 take with thee one or two more1 that in the mouth of two or three witnesses1 every word may be established4 ,this is the second step4 ,if he neglect to hear them1 tell it unto the church2 either to the overseers thereof1 or to the whole congregation4 ,thou hast then done thy part4 ,then think of it no more1 but commend the whole to ,god4 #ae4 ,but supposing thou hast1 by the grace of ,god1 cast the beam out of thine own eye1 and dost now clearly see the mote or the beam which is in thy brother's eye1 yet beware thou dost not receive hurt thyself1 by endeavouring to help him4 ,still give not that which is holy unto dogs4 ,do not lightly account any to be of this number4 ,but if it evidently appear1 that they deserve the title1 then cast ye not your pearls before swine4 ,beware of that zeal which is not according to knowledge4 ,for this is another great hindrance in their way1 who would be perfect as their heavenly ,father is perfect4 ,they who desire this1 cannot but desire that all mankind should partake of the common blessing4 ,and when we ourselves first partake of the heavenly gift1 the divine evidence of things not seen1 we wonder1 that all mankind do not see1 the things which we see so plainly1 and make no doubt at all but we shall open the eyes of all we have any intercourse with4 ,hence we are for attacking all we meet without delay1 and constraining them to see1 whether they will or no4 ,and by the ill success of this intemperate zeal1 we often suffer in our own souls3 to prevent this spending our strength in vain1 our ,lord adds this needful caution 7needful to all1 but more especially to those who are now warm in their first love37 ,give not that which is holy unto dogs1 neither cast ye your pearls before swine3 lest they trample them under foot1 and turn again and rent you4 #af4 ,give not that which is holy unto dogs4 ,beware of thinking1 that any deserve this appellation1 till there is full and incontestable proof1 such as you can no longer resist4 ,but when it is clearly and indisputably proved1 that they are unholy and wicked men1 not only strangers to1 but enemies to ,god1 to all righteousness and true holiness3 give not that which is holy1 1 the holy thing1 emphatically so called1 unto these4 ,the holy1 the peculiar doctrines of the gospel1 such as were hid from the ages and generations of old1 and are now made known to us1 only by the revelation of ,jesus ,christ1 and the inspiration of his holy ,spirit2 are not to be prostituted unto these men1 who know not if there be any ,holy ,ghost4 ,not indeed that the ambassadors of ,christ can refrain1 from declaring them in the great congregation1 wherein some of these may probably be4 ,we must speak1 whether men will hear or whether they will forbear4 ,but this is not the case with private ,christians4 ,they do not bear that awful character3 nor are they under any manner of obligation1 to force these great and glorious truths1 on them who contradict and blaspheme1 who have a rooted enmity against them4 ,nay1 they ought not so to do1 but rather to lead them1 as they are able to bear4 ,do not begin a discourse with these1 upon remission of sins1 and the gift of the ,holy ,ghost4 ,but talk with them in their own manner1 and upon their own principles4 ,with the rational1 honourable1 unjust epicure1 reason of righteousness1 temperance1 and judgment to come4 ,this is the most probable way to make ,felix tremble4 ,reserve higher subjects for men of higher attainments4 #ag4 ,neither cast ye your pearls before swine4 ,be very unwilling to pass this judgment on any man4 ,but if the fact be plain and undeniable1 if it is clear1 beyond all dispute1 if the swine do not endeavour to disguise themselves1 but rather glory in their shame1 making no pretence to purity either of heart or life1 but working all uncleanness with greediness3 then cast not ye your pearls before them4 ,talk not to them of the mysteries of the kingdom3 of the things which eye hath not seen1 nor ear heard2 which of consequence1 as they have no other inlets of knowledge1 no spiritual senses1 it cannot enter into their hearts to conceive4 ,tell not them of the exceeding great and precious promises1 which ,god hath given us1 in the ,son of his love4 ,what conception can they have1 of being made partakers of the divine nature1 who do not even desire to escape the corruption that is in the world thro' lust8 ,just as much knowledge as swine have of pearls1 and as much relish as they have for them1 so much relish have they for the deep things of ,god1 so much knowledge of the mysteries of the gospel1 who are immersed in the mire of this world1 in worldly pleasures1 desires and cares4 ,o cast not those pearls before these1 lest they trample them under their feet1 lest they utterly despise what they cannot understand1 and speak evil of the things which they know not4 ,nay1 'tis probable1 this would not be the only inconvenience which would follow4 ,it would not be strange1 if they were1 according to their nature1 to turn again1 and rent you3 if they were to return you evil for good1 cursing for blessing1 and hatred for your good-will4 ,such is the enmity of the carnal mind against ,god and all the things of ,god4 ,such the treatment you are to expect from these1 if you offer them the unpardonable affront1 of endeavouring to save their souls from death1 to pluck them as brands out of the burning6 #ah4 ,and yet you need not utterly despair even of these1 who for the present turn again and rent you4 ,for if all your arguments and persuasives fail1 there is yet another remedy left2 and one that is frequently found effectual1 when no other method avails4 ,this is prayer4 ,therefore whatever you desire or want1 either for others or for your own soul1 ,ask1 and it shall be given you3 seek1 and ye shall find3 knock1 and it shall be opened unto you4 ,the neglect of this is a third grand hindrance of holiness4 ,still we have not1 because we ask not4 ,o how meek and gentle1 how lowly in heart1 how full of love both to ,god and man might ye have been at this day1 if you had only asked8 ,if you had continued instant in prayer6 ,therefore now1 at least1 ,ask1 and it shall be given unto you4 ,ask1 that ye may throughly experience and perfectly practise the whole of that religion1 which our ,lord has here so beautifully described4 ,it shall then be given you1 to be holy as he is holy1 both in heart and in all manner of conversation4 ,seek1 in the way he hath ordained1 in searching the scriptures1 in hearing his word1 in meditating thereon1 in fasting1 in partaking of the supper of the ,lord1 and surely ye shall find4 ,ye shall find that pearl of great price1 that faith which overcometh the world1 that peace which the world cannot give1 that love which is the earnest of your inheritance4 ,knock3 continue in prayer1 and in every other way of the ,lord4 ,be not weary or faint in your mind4 ,press on to the mark4 ,take no denial4 ,let him not go until he bless you4 ,and the door of mercy1 of holiness1 of heaven shall be opened unto you4 #ai4 ,it is in compassion to the hardness of our hearts1 so unready to believe the goodness of ,god1 that our ,lord is pleased to enlarge upon this head1 and to repeat and confirm what he hath spoken4 ,for every one1 saith he1 that asketh1 receiveth3 so that none need come short of the blessing4 ,and he that seeketh1 even every one that seeketh1 findeth1 the love and the image of ,god2 and to him that knocketh1 to every one that knocketh1 the gate of righteousness shall be opened4 ,so that here is no room for any to be discouraged1 as tho' they might ask or seek or knock in vain4 ,only remember1 always to pray1 to seek1 to knock and not to be faint4 ,and then the promise standeth sure4 ,it is firm as the pillars of heaven4 ,yea1 more firm2 for heaven and earth shall pass away3 but his word shall not pass away4 #bj4 ,to cut off every pretence for unbelief1 our blessed ,lord1 in the following verses1 illustrates yet farther what he had said1 by an appeal to what passes in our own breasts4 ,what man1 saith he1 is there of you1 who if his son ask bread1 will he give him a stone8 ,will even natural affection permit you to refuse the reasonable request of one you love8 ,or if he ask a fish1 will he give him a serpent8 ,will he give him hurtful1 instead of profitable things8 ,so that even from what you feel and do yourselves1 you may receive the fullest assurance1 as1 on the one hand1 that no ill effect1 can possibly attend your asking1 so on the other1 that it will be attended with that good effect1 a full supply of all your wants4 ,for if ye being evil know how to give good gifts unto your children1 how much more shall your ,father which is in heaven1 who is pure1 unmixt1 essential goodness1 give good things to them that ask him8 ,or1 7as he expresses it on another occasion7 give the ,holy ,ghost to them that ask him8 ,in him are included all good things2 all wisdom1 peace1 joy1 love3 the whole treasures of holiness and happiness3 all that ,god hath prepared for them that love him4 #ba4 ,but that your prayer may have its full weight with ,god1 see that ye be in charity with all men4 ,for otherwise1 it is more likely to bring a curse than a blessing on your own head3 nor can you expect1 to receive any blessing from ,god1 while you have not charity towards your neighbour4 ,therefore let this hindrance be removed without delay4 ,confirm your love towards one another and towards all men4 ,and love them1 not in word only1 but in deed and in truth4 ,therefore all things whatsoever ye would1 that men should do to you1 do ye even so unto them3 for this is the law and the prophets4 #bb4 ,this is that royal law1 that golden rule of mercy as well as justice1 which even the ,heathen emperor caused to be written1 over the gate of his palace3 a rule1 which many believe to be naturally engraved on the mind of every one that comes into the world4 ,and thus much is certain1 that it commends itself1 as soon as heard1 to every man's conscience and understanding3 insomuch1 that no man can knowingly offend against it1 without carrying his condemnation in his own breast4 #bc4 ,this is the law and the prophets4 ,whatsoever is written in that law which ,god of old revealed to mankind2 and whatsoever precepts ,god has given by his holy prophets1 which have been since the world began1 they are all summed up in these few words1 they are all contained in this short direction4 ,and this rightly understood comprizes the whole of that religion1 which our ,lord came to establish upon earth4 #bd4 ,it may be understood1 either in a positive or negative sense4 ,if understood in a negative sense1 the meaning is1 8,whatever ye would not that men should do to you1 do not ye unto them40 ,here is a plain rule1 always ready at hand1 always easy to be applied4 ,in all cases relating to your neighbour1 make his case your own4 ,suppose the circumstances to be changed1 and yourself to be just as he is now4 ,and then beware that you indulge no temper or thought1 that no word pass out of your lips1 that you take no step which you should have condemned in him1 upon such a change of circumstances4 ,if understood in a direct and positive sense1 the plain meaning of it is1 8,whatsoever you could reasonably desire of him1 supposing yourself to be in his circumstance1 that do1 to the uttermost of your power1 to every child of man40 #be4 ,to apply this in one or two obvious instances4 ,it is clear to every man's own conscience1 we would not that others should judge us1 should causelesly or lightly think evil of us4 ,much less would we that any should speak evil of us1 should publish our real faults or infirmities4 ,apply this to yourself4 ,do not unto another what you would not he should do unto you2 and you will never more judge your neighbour1 never causelesly or lightly think evil of any one4 ,much less will you speak evil3 you will never mention even the real fault of an absent person1 unless so far as you are convinced1 it is absolutely needful1 for the good of other souls4 #bf4 ,again3 we would that all men should love and esteem us1 and behave towards us1 according to justice1 mercy and truth4 ,and we may reasonably desire1 that they should do us all the good they can do1 without injuring themselves3 yea1 that in outward things1 7according to the known rule7 their superfluities should give way to our conveniences1 their conveniencies to our necessities1 and their necessities to our extremities4 ,now then let us walk by the same rule3 let us do unto all1 as we would they should do to us4 ,let us love and honour all men4 ,let justice1 mercy and truth govern all our minds and actions4 ,let our superfluities give way to our neighbour's conveniencies3 7and who then will have any superfluities left87 ,our conveniencies to our neighbour's necessities1 our necessities to his extremities4 #bg4 ,this is pure and genuine morality4 ,this do and thou shalt live4 ,as many as walk by this rule1 peace be to them and mercy3 for they are the ,israel of ,god4 ,but then be it observed1 none can walk by this rule1 7nor ever did from the beginning of the world7 none can love his neighbour as himself1 unless he first love ,god4 ,and none can love ,god1 unless he believe in ,christ1 unless he have redemption thro' his blood1 and the ,spirit of ,god bearing witness with his spirit1 that he is a child of ,god4 ,faith therefore is still the root of all1 of present as well as future salvation4 ,still we must say to every sinner1 ,believe in the ,lord ,jesus ,christ1 and thou shalt be saved4 ,thou shalt be saved now1 thou mayst be saved for ever2 saved on earth1 that thou mayst be saved in heaven4 ,believe in him and thy faith will work by love4 ,thou wilt love the ,lord thy ,god1 because he hath loved thee3 thou wilt love thy neighbour as thyself4 ,and then it will be thy glory and joy1 to exert and increase this love1 not barely by abstaining from what is contrary thereto1 from every unkind thought1 word and action1 but by shewing all that kindness to every man1 which thou wouldst he should shew unto thee4 ,,the ,,end ,,of ,,the ,,second ,,volume4 ,footnotes4 #a ,preached at ,st4 ,mary's1 ,oxford1 before the ,university1 on ,january #a1 #agcc4 #b ,n4 ,b4 ,the following part of this paragraph is now added to the sermon formerly preached4 #c ,gal4 iii4 #bf4 #d ,john i4 #ab1 #ac4 #e #a ,john v4 #a4 #f ,rom4 i4 #f1 c4 #g #a ,john iii4 #a1 c4 #h ,ver4 #i4 #i ,ver4 #g4 #aj ,ver4 #ah4 #aa ,rom4 v4 #a4 #ab ,john xiv4 #bg4 #ac ,ch4 xvi4 #cc4 #ad #a ,pet4 i4 #c4 #ae ,rom4 viii4 #af1 #ag4 #af ,john xvi4 #bb4 #ag ,rom4 v4 #aa4 #ah #a ,pet4 i4 #e1 c4 #ai ,rev4 xxi4 #c1 #d4 #bj ,rom4 v4 #e4 #ba ,gal4 iv4 #h4 #bb #a ,john v4 #ae4 #bc ,psal4 lxiii4 #e4 #bd #a ,john v4 #a4 #be ,cant4 ii4 #af4 #bf ,psal4 xlv4 #b4 #bg #a ,john iii4 #af4 #bh ,ver4 #ad4 #bi ,ch4 iv4 #ac4 #cj #a ,john iv4 #g4 #ca #a ,john v4 #c4 #cb #a ,john iii4 #ae4 #cc ,matt4 v4 #bh4 #cd ,james iv4 #d4 #ce ,psal4 xxiii4 #a1 c4 #cf ,psal4 xviii4 #a4 #cg ,psal4 xxxiv4 #a4 #ch ,psal4 cxviii4 #bh4 #ci ,acts iv4 #cf1 #cg4 #dj ,ch4 xi4 #bi4 #da ,ch4 xiii4 #a1 #b1 #d4 #db ,ch4 xv4 #ce1 #ch1 #ci4 #dc ,acts xi4 #bh4 #dd ,gal4 ii4 #aa1 c4 #de #b ,sam4 xi4 #b4 #df ,james i4 #ad4 #dg ,matt4 iv4 #bc4 #dh ,ver4 #ab4 #di ,ver4 #be4 #ej ,matt4 v4 #a1 c4 #ea ,deut4 xviii4 #ai4 #eb ,acts iii4 #bc4 #ec ,rom4 i4 #ah1 c4 #ed ,rom4 viii4 #ce1 #ch1 #ci4 #ee ,john xvi4 #aibb4 #ef ,exod4 xxxii4 #ca1 #cb4 #eg ,rom4 ix4 #c4 #eh ,acts xv4 #ci4 #ei ,ver4 #bg4 #fj ,ver4 #bh4 #fa ,ver4 #cc4 #fb ,ver4 #cd4 #fc ,ver4 #ce4 #fd ,ver4 #cf4 #fe ,ver4 #cg4 #ff ,matt4 xxvi4 #fc4 #fd4 #fg ,heb4 vi4 #ag4 #fh ,rom4 i4 #i4 #fi #b ,cor4 i4 #bc4 #gj ,phil4 i4 #h4 #ga ,heb4 vi4 #af4 #gb ,gal4 iv4 #bi4 #gc #a ,john iii4 #ac4 #gd ,john xv4 #ah1 c4 #ge ,luke xii4 #ea4 #gf ,ver4 #ch1 c4 #gg ,ver4 #dc1 c4 #gh ,luke xvii4 #c4 #gi ,matt4 xviii4 #ba4 #hj ,ver4 #dg4 #ha ,ver4 #dh4 #hb ,ibid4 #hc #a ,cor4 v4 #i4 #hd ,ver4 #aa4 #he #b ,thess4 iii4 #ae4 #hf ,john xv4 #b1 #e1 #f4 #hg ,heb4 vi4 #d1 c4 #hh #a ,cor4 #ad4 #a4 #hi #a ,cor4 #ab4 #ca4 #ij ,acts xv4 #f4 #ia ,acts xv4 #aj4 #ib ,ver4 #bd4 #ic ,acts xxiii4 #f4 #id ,chap4 xxvi4 #e4 #ie ,acts xxiv4 #af4 #if ,chap4 xxiii4 #a4 #ig ,luke xi4 #b4 #ih ,chap4 i4 #ab1 #ac4 #ii #a ,kings xviii4 #bh4 #ajj ,daniel iv4 #e1 c4 #aja ,lev4 xxiii4 #bf1 c4 #ajb ,zech4 viii4 #ai4 #ajc #b ,chron4 xx4 #a1 #c4 #ajd ,jer4 xxxvi4 #i4 #aje #a ,sam4 xxviii4 #ae1 #bj4 #ajf ,acts xxvii4 #cc4 #ajg #b ,sam4 i4 #ab4 #ajh ,judg4 xx4 #bf1 c4 #aji #a ,sam4 vii4 #f1 c4 #aaj ,ezra viii4 #ba4 #aaa ,nehem4 i4 #d1 #aa4 #aab ,matt4 xvii4 #ai1 c4 #aac ,joel ii4 #ab1 c4 #aad ,acts x4 #d1 c4 #aae ,isaiah lviii4 #f1 c4 #aaf ,seneca4 ,transcriber's ,notes4 ,the following corrections have been made in the text3 ,page ,,toc3 #8,,xviii' replaced with #8,,xvii' and omitted ,sermon ,,xviii added 7,,sermon ,,xvii47 ,page #aj3 ,sentence starting3 ,he is neither discouraged by4444 #8dispise' replaced with #8despise' 7despise the riches of his goodness7 ,page #bb3 ,sentence starting3 ,to them gave he power4444 #8' replaced with #8' 7 right or privilege1 it might rather be translated7 ,page #be3 ,sentence starting3 ,especially when the comment4444 #8' replaced with #8' 7 7 ,page #bh3 ,sentence starting3 1 ,a lively or living hope1444 #8brethern' replaced with #8brethren' 7truly say to his brethren7 ,page #cc3 ,sentence starting3 ,the necessary fruit of this4444 #8presecuting' replaced with #8persecuting' 7despitefully using and persecuting us37 ,page #ce3 ,sentence starting3 ,it is1 so to hope in ,god4444 #8though' replaced with #8through' 7through the ,son of his love7 ,page #cf3 ,sentence starting3 ,to your own heart4444 #8me' replaced with #8be' 7let the appeal be made7 ,page #ib3 ,sentence starting3 holy ,spirit4 ,his evil works are now4444 #8his' replaced with #8is' 7more than he is able7 ,page #aji3 ,sentence starting3 #f4 ',tis evident1 this divine4444 #8#i' replaced with #8#f' 7#f4 ',tis evident1 this divine7 ,page #aad3 ,sentence starting3 ,but there seems to be4444 #8,revalation' replaced with #8,revelation' 7#bjth chapter of the ,revelation7 ,page #aae3 ,sentence starting3 ,in like manner this hunger4444 #8appetities' replaced with #8appetites' 7of all our spiritual appetites7 ,page #acf3 ,sentence starting3 ,therefore if thy right eye4444 #8they' replaced with #8thy' 7that one of thy members7 ,page #aec3 ,sentence starting3 ,then he sold them4444 #8grevious' replaced with #8grievous' 7heal the grievous backslidings7 ,page #aei3 ,sentence starting3 #d4 ,if you can do nothing more4444 #8despightfully' replaced with #8despitefully' 7that despitefully use you7 ,page #afc3 ,sentence starting3 ,we may say of this4444 #8 ' replaced with #8 ' 7 7 ,page #agg3 ,sentence starting3 ,one might imagine1444 #8were' replaced with #8where' 7where both scripture and7 ,page #ahf3 ,sentence starting3 ,in the morning sow thy seed4444 #8ix' replaced with #8xi' 7,eccles4 xi4 #f47 ,page #bje3 ,sentence starting3 ,neither were they lawyers4444 #8rendred' replaced with #8rendered' 7is so rendered in our7 ,page #bbh3 ,sentence starting3 ,so that the end of your praying4444 #8dependance' replaced with #8dependence' 7your continual dependence on him7 ,page #bcb3 ,sentence starting3 ,whose eye pervades the whole4444 #8' replaced with #8' 7but from all eternity7 ,page #bce3 ,sentence starting3 ,for this also we pray4444 #8kingdem' replaced with #8kingdom' 7,thy kingdom come37 ,page #beg3 ,sentence starting3 ,he would be impatient4444 #8he' replaced with #8be' 7,he would be impatient of any7 ,page #bfh3 ,sentence starting3 ,can you be so hardy4444 #8,jehoshaphet' replaced with #8,jehoshaphat' 7of ,jehoshaphat1 ,ezra7 ,page #cjj3 ,sentence starting3 ,i answer1 if you threw4444 #8then thay' replaced with #8than they' 7better bestowed than they are now7 ,page #cbj3 ,sentence starting3 ,he well knows1 that there4444 duplicated word removed #8of' 7the due performance of those7 ,sentence starting3 ,yea1 it is good and acceptable4444 #8it' replaced with #8is' 7it is good and acceptable7 ,page #cea3 ,sentence starting3 ,whatsoever is written4444 #8,whatsosoever' replaced with #8,whatsoever' 7,whatsoever is written in that law7