Sermons on Several Occasions

7. "Blessed" are they who are thus continually employed in the work of faith and the labour of love; "for they shall be called," that is, shall be, (a common Hebraism,) "the children "of God." God shall continue unto them the Spirit of adoption, yea, shall pour it more abundantly into their hearts. He shall bless them with all the blessings of his children. He shall acknowledge them as sons before angels and men; "and, if sons, then heirs; heirs of God, and joint heirs with Christ." III. 1. One would imagine such a person as has been above described, so full of genuine humility, so unaffectedly serious, so mild and gentle, so free from all selfish design, so devoted to God, and such an active lover of men, should be the darling of mankind. But our Lord was better acquainted with human nature in its present state. He therefore closes the character of this man of God with showing him the treatment he is to expect in the world. "Blessed," saith he, "are they which are persecuted for righteousness' sake; for theirs is the kingdom of heaven."

2. In order to understand this throughly, let us, First, inquire, Who are they that are persecuted? And this we may easily learn from St. Paul: "As of old, he that was born after the flesh persecuted him that was born after the Spirit, even so it is now."(Gal. 4:29.) "Yea," saith the Apostle, "and all that will live godly in Christ Jesus, shall suffer persecution." (2 Tim. 3:12.) The same we are taught by St. John: "Marvel not, my brethren, if the world hate you. We know that we have passed from death unto life, because we love the brethren." (1 John 3:13-14.) As if he had said, The brethren, the Christians, cannot be loved, but by them who have passed from death unto life. And most expressly by our Lord: "If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love its own; but because ye are not of the world, therefore the world hateth you. Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you." (John 15:18.)

By all these Scriptures it manifestly appears who they are that are persecuted; namely, the righteous: He "that is born of the Spirit;" "all that will live godly in Christ Jesus;" they that are "passed from death unto life;" those who are "not of the world;" all those who are meek and lowly in heart, that mourn for God, that hunger after his likeness; all that love God and their neighbour, and therefore, as they have opportunity, do good unto all men.

3. If it be, secondly, inquired, why they are persecuted, the answer is equally plain and obvious. It is "for righteousness' sake;" because they are righteous; because they are born after the Spirit; because they "will live godly in Christ Jesus;" because they "are not of the world." Whatever may be pretended, this is the real cause: Be their infirmities more or less, still, if it were not for this, they would be borne with, and the world would love its own. They are persecuted, because they are poor in spirit; that is, say the world, "poor-spirited, mean, dastardly souls, good for nothing, not fit to live in the world:" - because they mourn: "They are such dull, heavy, lumpish creatures, enough to sink anyone's spirits that sees them! They are mere death-heads; they kill innocent mirth, and spoil company wherever they come:" - Because they are meek: "Tame, passive fools, just fit to be trampled upon:" - Because they hunger and thirst after righteousness: "A parcel of hot-brained enthusiasts, gaping after they know not what, not content with rational religion, but running mad after raptures and inward feelings:" - Because they are merciful, lovers of all, lovers of the evil and unthankful: "Encouraging all manner of wickedness; nay, tempting people to do mischief by impunity: and men who, it

is to be feared, have their own religion still to seek; very loose in their principles:" - Because they are pure in heart: "Uncharitable creatures, that damn all the world, but those that are of their own sort! Blasphemous wretches, that pretend to make God a liar, to live without sin!" - Above all, because they are peace-makers; because they take all opportunities of doing good to all men. This is the grand reason why they have been persecuted in all ages, and will be till the restitution of all things: "If they would but keep their religion to themselves, it would be tolerable: But it is this spreading their errors, this infecting so many others, which is not to be endured. They do so much mischief in the world, that they ought to be tolerated no longer. It is true, the men do some things well enough; they relieve some of the poor: But this, too, is only done to gain the more to their party; and so, in effect, to do the more mischief!" Thus the men of the world sincerely think and speak. And the more the kingdom of God prevails, the more the peace-makers are enabled to propagate lowliness, meekness, and all other divine tempers, the more mischief is done, in their account: Consequently, the more

are they enraged against the authors of this, and the more vehemently will they persecute them.

4. Let us, Thirdly, inquire, Who are they that persecute them? St. Paul answers, "He that is born after the flesh:" Everyone who is not "born of the Spirit," or, at least, desirous so to be; all that do not at least labour to "live godly in Christ Jesus;" all that are not "passed from death unto life," and, consequently, cannot "love the brethren;" "the world," that is, according to our Saviour's account, they who "know not him that sent me; they who know not God, even the loving, pardoning God, by the teaching of his own Spirit.

The reason is plain: The spirit which is in the world is directly opposite to the Spirit which is of God. It must therefore needs be, that those who are of the world will be opposite to those who are of God. There is the utmost contrariety between them, in all their opinions, their desires, designs, and tempers. And hitherto the leopard and the kid cannot lie down in peace together. The proud, because he is proud, cannot but persecute the lowly; the light and airy, those that mourn: And so in every other kind; the unlikeness of disposition (were there no other) being a perpetual ground of enmity. Therefore, were it only on this account, all the servants of the devil will persecute the children of God.

5. Should it be inquired, Fourthly, how they will persecute them, it may be answered in general, Just in that manner and measure which the wise Disposer of all sees will be most for his glory, - will tend most to his children's growth in grace, and the enlargement of his own kingdom. There is no one branch of God's government of the world which is more to be admired than this. His ear is never heavy to the threatenings of the persecutor, or the cry of the persecuted. His eye is ever open, and his hand stretched out to direct every the minutest circumstance. When the storm shall begin, how high it shall rise, which way it shall point its course, when and how it shall end, are all determined by his unerring wisdom. The ungodly are only a sword of his; an instrument which he uses as it pleaseth him, and which itself, when the gracious ends of his providence are answered, is cast into the fire.

At some rare times, as when Christianity was planted first, and while it was taking root in the earth; as also when the pure doctrine of Christ began to be planted again in our nation; God permitted the storm to rise high, and his children were called to resist unto blood. There was a peculiar reason why he suffered this with regard to the Apostles, that their evidence might be the more unexceptionable. But from the annals of the church we learn another, and a far different reason, why he suffered the heavy persecutions which rose in the second and third centuries; namely, because "the mystery of iniquity" did so strongly "work;" because of the monstrous corruptions which even then reigned in the church: These God chastised, and at the same time strove to heal, by those severe but necessary visitations.

Perhaps the same observation may be made, with regard to the grand persecution in our own land. God had dealt very graciously with our nation. He had poured out various blessings upon us: He had given us peace abroad and at home; and a King, wise and good beyond his years: And, above all, he had caused the pure light of his gospel to arise and shine amongst us. But what return did he find? "He looked for righteousness; but behold a cry!" - a cry of oppression and wrong, of ambition and injustice, of malice, and fraud, and covetousness. Yea, the cry of those who even then expired in the flames entered into the ears of the Lord of Sabaoth. It was then God arose to maintain his own cause against those that held the truth in unrighteousness. Then he sold them into the hands of their persecutors, by a judgment mixed with mercy; an affliction to punish, and yet a medicine to heal, the grievous backslidings of his people.

6. But it is seldom God suffers the storm to rise so high as torture, or death, or bonds, or imprisonment. Whereas his children are frequently called to endure those lighter kinds of persecution; they frequently suffer the estrangement of kinsfolk, - the loss of the friends that were as their own soul. They find the truth of their Lord's word (concerning the event, though not the design of his coming,) "Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division." (Luke 12:51.) And hence will naturally follow loss of business or employment, and consequently of substance. But all these circumstances likewise are under the wise direction of God, who allots to everyone what is most expedient for him.

7. But the persecution which attends all the children of God is that our Lord describes in the following words: "Blessed are ye, when men shall revile you, and persecute you," - shall persecute by reviling you, - "and say all manner of evil against you, falsely, for my sake." This cannot fail; it is the very badge of our discipleship; it is one of the seals of our calling; it is a sure portion entailed on all the children of God: If we have it not, we are bastards and not sons. Straight through evil report, as well as good report, lies the only way to the kingdom. The meek, serious, humble, zealous lovers of God and man are of good report among their brethren; but of evil report with the world, who count and treat them "as the filth and offscouring of all things."

8. Indeed some have supposed that before the fullness of the Gentiles shall come in the scandal of the cross will cease; that God will cause Christians to be esteemed and loved, even by those who are as yet in their sins. Yea, and sure it is, that even now he at some times suspends the contempt as well as the fierceness of men; "he makes a man's enemies to be at peace with him for a season, and gives him favour with his bitterest persecutors. But setting aside this exempt case, the scandal of the cross is not yet ceased; but a man may say still, "If I please men, I am not the servant of Christ. Let no man therefore regard that pleasing suggestion (pleasing doubtless to flesh and blood,) that bad men only pretend to hate and despise them that are good, but do indeed love and esteem them in their hearts." Not so: They may employ them sometimes; but it is for their own profit. They may put confidence in them; for they know their ways are not like other men's. But still they love them not; unless so far as the Spirit of God may be striving with them. Our Saviour's words are express: "If ye were of the world, the world would love its own; but because ye are not of the world, therefore the world hateth you." Yea, (setting aside what exceptions may be made by the preventing grace or the peculiar providence, of God,) it hateth them as cordially and sincerely as ever it did their Master.

9. It remains only to inquire, How are the children of God to behave with regard to persecution? And, First, they ought not knowingly or designedly to bring it upon themselves. This is contrary, both to the example and advice of our Lord and all his Apostles; who teach us not only not to seek, but to avoid it, as far as we can, without injuring our conscience; without giving up any part of that righteousness which we are to prefer before life itself. So our Lord expressly, "When they persecute you in this city, flee ye into another," which is indeed, when it can be taken, the most unexceptionable way of avoiding persecution. 10. Yet think not that you can always avoid it, either by this or any other means. If ever that idle imagination steals into your heart, put it to flight by that earnest caution, "Remember the word that I said unto you, The servant is not greater than his Lord. If they have persecuted me, they will also persecute you." "Be ye wise as serpents, and harmless as doves." But will this screen you from persecution? Not unless you have more wisdom than your Master, or more innocence than the Lamb of God.

Neither desire to avoid it, to escape it wholly; for if you do, you are none of his. If you escape the persecution, you escape the blessing; the blessing of those who are persecuted for righteousness' sake. If you are not persecuted for righteousness' sake, you cannot enter into the kingdom of heaven. "If we suffer with him, we shall also reign with him. But if we deny him, he will also deny us."

11. Nay, rather, "rejoice and be exceeding glad," when men persecute you for his sake; when they persecute you by reviling you, and by "saying all manner of evil against you falsely;" which they will not fail to mix with every kind of persecution: They must blacken you to excuse themselves: "For so persecuted they the Prophets which were before you!" - those who were most eminently holy in heart and life; yea, and all the righteous which ever have been from the beginning of the world. Rejoice, because by his mark also ye know unto whom ye belong. And, because great is your reward in heaven," - the reward purchased by the blood of the covenant, and freely bestowed in proportion to your sufferings, as well as to your holiness of heart and life. Be exceeding glad;" knowing that "these light afflictions, which are but for a moment, work out for you a far more exceeding and eternal weight of glory."

12. Meantime, let no persecution turn you out of the way of lowliness and meekness, of love and beneficence. "Ye have heard" indeed "that it hath been said, An eye for an eye, and a tooth for a tooth;" (Matt. 5:38; ) and your miserable teachers have hence allowed you to avenge yourselves, to return evil for evil: "But I say unto you, that ye resist not evil:" - Not thus; not by returning it in kind. "But, rather than do this, "whosoever smiteth thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain."

So invincible let thy meekness be. And be thy love suitable thereto. "Give to him that asketh thee, and from him that would borrow of thee turn not thou away." Only give not away that which is another man's, that which is not thine own. Therefore, (1.) Take care to owe no man anything: For what thou owest is not thy own, but another man's. (2.) Provide for those of thine own household: This also God hath required of thee; and what is necessary to sustain them in life and godliness is also not thine own. Then, (3.) Give or lend all that remains, from day to day, or from year to year: Only, first, seeing thou canst not give or lend to all, remember the household of faith.

13. The meekness and love we are to feel, the kindness we are to show to them which persecute us for righteousness' sake, our blessed Lord describes farther in the following verses: O that they were graven upon our hearts! "Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thy enemy:" (Matt. 5:43.) God indeed had said only the former part, "Thou shalt love thy neighbour;" the children of the devil had added the latter, "and hate thy enemy:" "But I say unto you," (1.) "Love your enemies:" See that you bear a tender good-will to those who are most bitter of spirit against you; who wish you all manner of evil. (2.) "Bless them that curse you." Are there any whose bitterness of spirit breaks forth in bitter words? who are continually cursing and reproaching you when you are present, and "saying all evil against you" when absent? So much the rather do you bless: In conversing with them use all mildness and softness of language. Reprove them, by repeating a better lesson before them; by showing them how they ought to have spoken. And, in speaking of them, say all the good you can, without violating the rules of truth and justice. (3.) "Do good to them that hate you:" Let your

actions show, that you are as real in love as they in hatred. Return good for evil. "Be not overcome of evil, but overcome evil with good." (4). If you can do nothing more, at least "pray for them that despitefully use you and persecute you." You can never be disabled from doing this; nor can all their malice or violence hinder you. Pour out your souls to God, not only for those who did this once, but now repent: - This is a little thing: "If thy brother, seven times a day, turn and say unto thee, I repent;" (Luke 17:4) that is, if, after ever so many relapses, he give thee reason to believe that he is really and throughly changed; then thou shalt forgive him, so as to trust him, to put him in thy bosom, as if he had never sinned against thee at all: - But pray for, wrestle with God for, those that do not repent, that now despitefully use thee and persecute thee. Thus far forgive them, "not until seven times only, but until seventy times seven." (Matt. 18:22.) Whether they repent or no, yea, though they appear farther and farther from it, yet show them this instance of kindness: "That ye may be the children," that ye may approve yourselves the genuine

children, "of your Father which is in heaven;" who shows his goodness by giving such blessings as they are capable of, even to his stubbornest enemies; "who maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." "For if ye love them which love you, what reward have ye? Do not even the Publicans the same?" (Matt. 5:46; ) - who pretend to no religion; whom ye yourselves acknowledge to be without God in the world. "And if ye salute," show kindness in word or deed to "your brethren," your friends or kinsfolk, "only; what do ye more than others?" - than those who have no religion at all? "Do not even the publicans so?" (Matt. 5:47.) Nay, but follow ye a better pattern than them. In patience, in longsuffering, in mercy, in beneficence of every kind, to all, even to your bitterest persecutors; "be ye," Christians, "perfect," in kind, though not in degree, "even as your Father which is in heaven is perfect." (Matt. 5:48.)

IV. Behold Christianity in its native form, as delivered by its great Author! This is the genuine religion of Jesus Christ! Such he presents it to him whose eyes are opened. See a picture of God, so far as he is imitable by man! A picture drawn by God's own hand: "Behold, ye despisers, and wonder, and perish!" Or rather, wonder and adore! Rather cry out, "Is this the religion of Jesus of Nazareth? the religion which I persecuted! Let me no more be found even to fight against God. Lord, what wouldst thou have me to do?" What beauty appears in the whole! How just a symmetry! What exact proportion in every part! How desirable is the happiness here described! How venerable, how lovely the holiness! This is the spirit of religion; the quintessence of it. These are indeed the fundamentals of Christianity. O that we may not be hearers of it only! - "like a man beholding his own face in a glass, who goeth his way, and straightway forgetteth what manner of man he was." Nay, but let us steadily "look into this perfect law of liberty, and continue therein." Let us not rest, until every line thereof is transcribed into our own hearts. Let us watch, and pray, and believe, and love, and "strive for the mastery," till every part of it shall appear in our soul, graven there by the finger of God; till we are "holy as He which hath called us is holy, perfect as our Father which is in heaven is perfect!"

Upon our Lord's Sermon on the Mount Discourse 4 "Ye are the salt of the earth. But if the salt hath lost its savour, wherewith shall it be salted? It is thenceforth good for nothing but to be cast out, and trodden under foot of men. "Ye are the light of the world. A city that is set on an hill cannot be hid. "Neither do men light a candle and put it under a bushel, but on a candlestick; and it giveth light to all that are in the house. "Let your light so shine before men that they may see your good works, and glorify your Father which is in heaven." Matt. 5:13-16

1. The beauty of holiness, of that inward man of the heart which is renewed after the image of God, cannot but strike every eye which God hath opened, - every enlightened understanding. The ornament of a meek, humble, loving spirit, will at least excite the approbation of all those who are capable in any degree, of discerning spiritual good and evil. From the hour men begin to emerge out of the darkness which covers the giddy, unthinking world, they cannot but perceive how desirable a thing it is to be thus transformed into the likeness of him that created us. This inward religion bears the shape of God so visibly impressed upon it, that a soul must be wholly immersed in flesh and blood when he can doubt of its divine original. We may say of this, in a secondary sense, even as of the Son of God himself, that it is the "brightness of his glory, the express image of his person;" apaugasma tes doxe autou, the beaming forth of his eternal glory; and yet so tempered and softened, that even the children of men may herein see God and live; charakter tes hupostaseos autou, the character, the stamp, the living impression, of his person, who is the fountain of beauty and love, the original source of all excellency and perfection.

2. If religion, therefore, were carried no farther than this, they could have no doubt concerning it; they should have no objection against pursuing it with the whole ardour of their souls. "But why," say they, "is it clogged with other things? What need of loading it with doing and suffering? These are what damps the vigour of the soul, and sinks it down to earth again. Is it not enough to follow after charity; to soar upon the wings of love? Will it not suffice to worship God, who is a Spirit, with the spirit of our minds, without encumbering ourselves with outward things, or even thinking of them at all? Is it not better, that the whole extent of our thought should be taken up with high and heavenly contemplation; and that instead of busying ourselves at all about externals, we should only commune with God in our hearts?"

3. Many eminent men have spoken thus; have advised us "to cease from all outward action;" wholly to withdraw from the world; to leave the body behind us; to abstract ourselves from all sensible things; to have no concern at all about outward religion, but to work all virtues in the will; as the far more excellent way, more perfective of the soul, as well as more acceptable to God. 4. It needed not that any should tell our Lord of this masterpiece of the wisdom from beneath, this fairest of all the devices wherewith Satan hath ever perverted the right ways of the Lord! And o! what instruments hath he found, from time to time, to employ in this his service, to wield this grand engine of hell against some of the most important truths of God! - men that would "deceive, if it were possible, the very elect," the men of faith and love; yea, that have for a season deceived and led away no inconsiderable number of them, who have fallen in all ages into the gilded snare, and hardly escaped with the skin of their teeth.

5. But has our Lord been wanting on his part? has he not sufficiently guarded us against this pleasing delusion? has he not armed us here with armour of proof against Satan "transformed into an angel of light?" Yea, verily: he here defends, in the clearest and strongest manner, the active, patient religion he had just described. What can be fuller and plainer, than the words he immediately subjoins to what he had said of doing and suffering? "Ye are the salt of the earth: But if the salt have lost his savour, wherewith shall it be salted? It is thenceforth good for nothing but to be cast out, and trodden under foot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle and put it under a bushel, but on a candlestick; and it giveth light to all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven."

In order fully to explain and enforce these important words, I shall endeavour to show, First, that Christianity is essentially a social religion; and that to turn it into a solitary one is to destroy it. Secondly, that to conceal this religion is impossible, as well as utterly contrary to the design of its Author. I shall, Thirdly, answer some objections; and conclude the whole with a practical application. I. 1. First, I shall endeavour to show, that Christianity is essentially a social religion; and that to turn it into a solitary religion, is indeed to destroy it. By Christianity I mean that method of worshipping God which is here revealed to man by Jesus Christ. When I say, This is essentially a social religion, I mean not only that it cannot subsist so well, but that it cannot subsist at all, without society, - without living and conversing with other men. And in showing this, I shall confine myself to those considerations which will arise from the very discourse before us. But if this be shown, then doubtless, to turn this religion into a solitary one is to destroy it.

Not that we can in any wise condemn the intermixing solitude or retirement with society. This is not only allowable but expedient; nay, it is necessary, as daily experience shows, for everyone that either already is, or desires to be, a real Christian. It can hardly be, that we should spend one entire day in a continued intercourse with men, without suffering loss in our soul, and in some measure grieving the Holy Spirit of God. We have need daily to retire from the world, at least morning and evening, to converse with God, to commune more freely with our Father which is in secret. Nor indeed can a man of experience condemn even longer seasons of religious retirement, so they do not imply any neglect of the worldly employ wherein the providence of God has placed us. 2. Yet such retirement must not swallow up all our time; this would be to destroy, not advance, true religion. For, that the religion described by our Lord in the foregoing words cannot subsist without society, without our living and conversing with other men, is manifest from hence, that several of the most essential branches thereof can have no place if we have no intercourse with the world.

3. There is no disposition, for instance, which is more essential to Christianity than meekness. Now although this, as it implies resignation to God, or patience in pain and sickness, may subsist in a desert, in a hermits cell, in total solitude; yet as it implies (which it no less necessarily does) mildness, gentleness, and long-suffering, it cannot possibly have a being, it has no place under heaven, without an intercourse with other men. So that to attempt turning this into a solitary virtue is to destroy it from the face of the earth.

4. Another necessary branch of true Christianity is peacemaking, or doing of good. That this is equally essential with any of the other parts of the religion of Jesus Christ, there can be no stronger argument to evince, (and therefore it would be absurd to allege any other,) than that it is here inserted in the original plan he has laid down of the fundamentals of his religion. Therefore, to set aside this is the same daring insult on the authority of our Great Master as to set aside mercifulness, purity of heart, or any other branch of his institution. But this is apparently set aside by all who call us to the wilderness; who recommend entire solitude either to the babes, or the young men, or the fathers in Christ. For will any man affirm that a solitary Christian (so called, though it is little less than a contradiction in terms) can be a merciful man, - that is, one that takes every opportunity of doing all good to all men? What can be more plain, than that this fundamental branch of the religion of Jesus Christ cannot possibly subsist without society, without our living and conversing with other men?

5. "But is it not expedient, however," one might naturally ask, "to converse only with good men, - only with those whom we know to be meek and merciful, - holy of heart and holy of life? Is it not expedient to refrain from any conversation or intercourse with men of the opposite character, - men who do not obey, perhaps do not believe, the gospel of our Lord Jesus Christ? The advice of St. Paul to the Christians at Corinth may seem to favour this: "I wrote unto you in an epistle not to company with fornicators." (1 Cor. 5:9) And it is certainly not advisable so to company with them, or with any of the workers of iniquity, as to have any particular familiarity, or any strictness of friendship with them. To contract or continue an intimacy with any such is no way expedient for a Christian. It must necessarily expose him to abundance of dangers and snares, out of which he can have no reasonable hope of deliverance.

But the Apostle does not forbid us to have any intercourse at all, even with the men that know not God: "For then," says he, "ye must needs go out of the world;" which he could never advise them to do. But, he subjoins, "If any man that is called a brother," that professes himself a Christian, "be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner;" (1 Cor. 5:11; ) now I have written unto you not to keep company' with him; "with such an one, no not to eat." This must necessarily imply, that we break off all familiarity, all intimacy of acquaintance with him. "Yet count him not," saith the Apostle elsewhere, "as an enemy, but admonish him as a brother;" (2 Thes. 3:15; ) plainly showing that even in such a case as this we are not to renounce all fellowship with him. So that here is no advice to separate wholly, even from wicked men. Yea, these very words teach us quite the contrary.

6. Much more the words of our Lord; who is so far from directing us to break off all commerce with the world, that without it, according to his account of Christianity, we cannot be Christians at all. It would be easy to show, that some intercourse even with ungodly and unholy men is absolutely needful, in order to the full exertion of every temper which he has described as the way of the kingdom; that it is indispensably necessary, in order to the complete exercise of poverty of spirit, of mourning, and of every other disposition which has a place here, in the genuine religion of Jesus Christ. Yea, it is necessary to the very being of several of them; of that meekness, for example, which, instead of demanding "an eye for an eye, or a tooth for a tooth," doth "not resist evil," but causes us rather, when smitten "on the right cheek, to turn the other also;" - of that mercifulness, whereby "we love our enemies, bless them that curse us, do good to them that hate us, and pray for them which despitefully use us and persecute us;" - and of that complication of love and all holy tempers which is exercised in suffering for righteousness' sake. Now all these, it is clear, could have no being, were we to have no commerce with any but real Christians.

7. Indeed were we wholly to separate ourselves from sinners, how could we possibly answer that character which our Lord gives us in these very words? "Ye" (Christians, ye that are lowly, serious and meek; ye that hunger after righteousness, that love God and man, that do good to all, and therefore suffer evil; ye) "are the salt of the earth:" It is your very nature to season whatever is round about you. It is the nature of the divine savour which is in you, to spread to whatsoever you touch; to diffuse itself, on every side, to all those among whom you are. This is the great reason why the providence of God has so mingled you together with other men, that whatever grace you have received of God may through you be communicated to others; that every holy temper, and word, and work of yours, may have an influence on lo them also. By this means a check will, in some measure, be given to the corruption which is in the world; and a small part, at least, saved from the general infection, and rendered holy and pure before God.

8. That we may the more diligently labour to season all we can with every holy and heavenly temper, our Lord proceeds to show the desperate state of those who do not impart the religion they have received; which indeed they cannot possibly fail to do, so long as it remains in their own hearts. "If the salt have lost its savour, wherewith shall it be salted? It is thenceforth good for nothing but to be cast out, and trodden under foot of men:" If ye who were holy and heavenly-minded, and consequently zealous of good works, have no longer that savour in yourselves, and do therefore no longer season others; if you are grown flat, insipid, dead, both careless of your own soul and useless to the souls of other men; wherewith shall ye be salted? How shall ye be recovered? What help? What hope? Can tasteless salt be restored to its savour? No; "it is thenceforth good for nothing but to be cast out," even as the mire in the streets, "and to be trodden under foot of men," to be overwhelmed with everlasting contempt. If ye had never known the Lord, there might have been hope, - if ye had never been "found in him:" But what can you now say to that, his solemn declaration, just parallel to what he hath here spoken? "every branch in me that beareth not fruit, he, the Father, "taketh away. He that abideth in me, and I in him, bringeth forth much fruit." "If a man abide not in me," or do not bring forth fruit." "he is cast out as a branch, and withered; and men gather them," not to plant them again, but "to cast them into the fire." (John 15:2, 5, 6.)

9. Toward those who have never tasted of the good word, God is indeed pitiful and of tender mercy. But justice takes place with regard to those who have tasted that the Lord is gracious, and have afterwards turned back "from the holy commandment" then "delivered to them." "For it is impossible for those who were once enlightened;" (Heb. 6:4) in whose hearts God had once shined, to enlighten them with the knowledge of the glory of God in the face of Jesus Christ; "who have tasted of the heavenly gift" of redemption in his blood, the forgiveness of sins; "and were made partakers of the Holy Ghost," of lowliness, of meekness, and of the love of God and man shed abroad in their hearts by the Holy Ghost which was given unto them; and "have fallen away," - kai parapesontas - (here is not a supposition, but a flat declaration of matter of fact) "to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame."

But that none may misunderstand these awful words, it should be carefully observed, (1.) Who they are that are here spoken of; namely they, and they only, who were once thus "enlightened;" they only, "who did taste of" that "heavenly gift, and were" thus "made partakers of the Holy Ghost." So that all who have not experienced these things are wholly unconcerned in this Scripture. (2.) What that falling away is which is, here spoken of: It is an absolute, total apostasy. A believer may fall, and not fall away. He may fall and rise again. And if he should fall, even into sin, yet this case, dreadful as it is, is not desperate. For "we have an Advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins." But let him above all things beware, lest his "heart be hardened by the deceitfulness of sin;" lest he should sink lower and lower, till he wholly fall away, till he become as salt that hath lost its savour: For if we thus sin wilfully, after we have received the experimental "knowledge of the truth, there remaineth no more sacrifice for sins; but a certain, fearful looking for of fiery indignation, which shall devour the adversaries."

II. 1. "But although we may not wholly separate ourselves from mankind, although it be granted we ought to season them with the religion which God has wrought in our hearts, yet may not this be done insensibly? May we not convey this into others in a secret and almost imperceptible manner, so that scarce anyone shall be able to observe how or when it is done? - even as salt conveys its own savour into that which is seasoned thereby, without any noise, and without being liable to any outward observation. And if so, although we do not go out of the world, yet we may lie hid in it. We may thus far keep our religion to ourselves; and not offend lo those whom we cannot help." 2. Of this plausible reasoning of flesh and blood our Lord was well aware also. And he has given a full answer to it in those words which come now to be considered; in explaining which, I shall endeavour to show, as I proposed to do in the Second place, that so long as true religion abides in our hearts, it is impossible to conceal it, as well as absolutely contrary to the design of its great Author.

And, First, it is impossible for any that have it, to conceal the religion of Jesus Christ. This our Lord makes plain beyond all contradiction, by a two-fold comparison: "Ye are the light of the world: A city set upon an hill cannot be hid." Ye Christians "are the light of the world," with regard both to your tempers and actions. Your holiness makes you as conspicuous as the sun in the midst of heaven. As ye cannot go out of the world, so neither can ye stay in it without appearing to all mankind. Ye may not flee from men; and while ye are among them, it is impossible to hide your lowliness and meekness, and those other dispositions whereby ye aspire to be perfect as your Father which is in heaven is perfect. Love cannot be hid any more than light; and least of all, when it shines forth in action, when ye exercise yourselves in the labour of love, in beneficence of every kind. As well may men think to hide a city, as to hide a Christian; yea, as well may they conceal a city set upon a hill, as a holy, zealous, active lover of God and man.

3. It is true, men who love darkness rather than light, because their deeds are evil, will take all possible pains to prove, that the light which is in you is darkness. They will say evil, all manner of evil, falsely, of the good which is in you; they will lay to your charge that which is farthest from your thoughts, which is the very reverse of all you are, and all you do. And your patient continuance in well-doing, your meek suffering all things for the Lord's sake, your calm, humble joy in the midst of persecution, your unwearied labour to overcome evil with good, will make you still more visible and conspicuous than ye were before.

4. So impossible it is, to keep our religion from being seen, unless we cast it away; so vain is the thought of hiding the light, unless by putting it out! Sure it is, that a secret, unobserved religion, cannot be the religion of Jesus Christ. Whatever religion can be concealed, is not Christianity. If a Christian could be hid, he could not be compared to a city set upon an hill; to the light of the world, the sun shining from heaven, and seen by all the world below. Never, therefore, let it enter into the heart of him whom God hath renewed in the spirit of his mind, to hide that light, to keep his religion to himself; especially considering it is not only impossible to conceal true Christianity, but likewise absolutely contrary to the design of the great Author of it.

5. This plainly appears from the following words: "Neither do men light a candle, to put it under a bushel." As if he had said, As men do not light a candle, only to cover and conceal it, so neither does God enlighten any soul with his glorious knowledge and love, to have it covered or concealed, either by prudence, falsely so called, or shame, or voluntary humility; to have it hid either in a desert, or in the world; either by avoiding men, or in conversing with them. "But they put it on a candlestick, and it giveth light to all that are in the house:" In like manner, it is the design of God that every Christian should be in an open point of view; that he may give light to all around, that he may visibly express the religion of Jesus Christ.

6. Thus hath God in all ages spoken to the world, not only by precept, but by example also. He hath "not left himself without witness," in any nation where the sound of the gospel hath gone forth, without a few who testified his truth by their lives as well as their words. These have been "as lights shining in a dark place." And from time to time they have been the means of enlightening some, of preserving a remnant, a little seed which was "counted unto the Lord for a generation." They have led a few poor sheep out of the darkness of the world, and guided their feet into the way of peace.

7. One might imagine that, where both Scripture and the reason of things speak so clearly and expressly, there could not be much advanced on the other side, at least not with any appearance of truth. But they who imagine thus know little of the depths of Satan. After all that Scripture and reason have said, so exceeding plausible are the pretences for solitary religion, for a Christian's going out of the world, or at least hiding himself in it, that we need all the wisdom of God to see through the snare, and all the power of God to escape it; so many and strong are the objections which have been brought against being social, open, active Christians. III. 1. To answer these, was the Third thing which I proposed. And, First, it has been often objected, that religion does not lie in outward things, but in the heart, the inmost soul; that it is the union of the soul with God, the life of God in the soul of man; that outside religion is nothing worth; seeing God "delighteth not in burnt-offerings," in outward services, but a pure and holy heart is "the sacrifice he will not despise."

I answer, It is most true that the root of religion lies in the heart, in the inmost soul; that this is the union of the soul with God, the life of God in the soul of man. But if this root be really in the heart, it cannot but put forth branches. And these are the several instances of outward obedience, which partake of the same nature with the root; and consequently, are not only marks or signs, but substantial parts of religion. It is also true, that bare outside religion, which has no root in the heart, is nothing worth; that God delighteth not in such outward services, no more than in Jewish burnt-offerings; and that a pure and holy heart is a sacrifice with which he is always well pleased. But he is also well pleased with all that outward service which arises from the heart; with the sacrifice of our prayers (whether public or private,) of our praises and thanksgivings; with the sacrifice of our goods, humbly devoted to him, and employed wholly to his glory; and with that of our bodies, which he peculiarly claims, which the Apostle beseeches us, "by the mercies of God, to present unto him, a living sacrifice, holy acceptable to God."

2. A Second objection, nearly related to this, is that love is all in all; that it is "the fulfilling of the law," "the end of the commandment," of every commandment of God; that all we do, and all we suffer, if we have not charity or love, profiteth us nothing; and therefore the Apostle directs us to "follow after charity," and terms this "the more excellent way."

I answer, It is granted, that the love of God and man, arising from faith unfeigned, is all in all, the fulfilling of the law, the end of every commandment of God. It is true, that without this, whatever we do, whatever we suffer, profits us nothing. But it does not follow, that love is all in such a sense as to supersede either faith or good works. It is "the fulfilling of the law," not by releasing us from, but by constraining us to obey it. It is "the end of the commandment," as every commandment leads to and centres in it. It is allowed, that whatever we do or suffer without love, profits us nothing. But withal, whatever we do or suffer in love, though it were only the suffering reproach for Christ, or the giving a cup of cold water in his name, it shall in no wise lose its reward.

3. "But does not the Apostle direct us to follow after charity?' And does he not term it a more excellent way?'" - He does direct us to "follow after charity;" but not after that alone. His words are, "follow after charity;" and desire spiritual gifts." (1 Cor. 14:1) Yea, "follow after charity;" and desire to spend and to be spent for your brethren. "Follow after charity;" and as you have opportunity do good to all men. In the same verse also wherein he terms this, the way of love, "a more excellent way," he directs the Corinthians to desire other gifts besides it; yea, to desire them earnestly. "Covet earnestly," saith he, "the best gifts; and yet I show unto you a more excellent way." (1 Cor. 12:31.) More excellent than what? Than the gifts of healing, of speaking with tongues, and of interpreting, mentioned in the preceding verse; but not more excellent than the way of obedience. Of this the Apostle is not speaking; neither is he speaking of outward religion at all: So that this text is quite wide of the present question.

But suppose the Apostle had been speaking of outward as well as inward religion, and comparing them together; suppose, in the comparison, he had given the preference ever so much to the latter; suppose he had preferred (as he justly might) a loving heart, before all outward works whatever; yet it would not follow that we were to reject either one or the other. No; God hath joined them together from the beginning of the world; and let not man put them asunder. 4. "But God is a Spirit; and they that worship him, must worship him in spirit and in truth.' And is not this enough? Nay, ought we not to employ the whole strength of our mind herein? Does not attending to outward things clog the soul, that it cannot soar aloft in holy contemplation? Does it not damp the vigour of our thought? Has it not a natural tendency to encumber and distract the mind? Whereas St. Paul would have us to be without carefulness', and to wait upon the Lord without distraction.'"

I answer, "God is a Spirit; and they that worship him, must worship him in spirit and in truth." Yea, and this is enough: We ought to employ the whole strength of our mind therein. But then I would ask, What is it to worship God, a Spirit, in spirit and in truth?' Why, it is to worship him with our spirit; to worship him in that manner which none but spirits are capable of. It is to believe in him as a wise, just, holy Being, of purer eyes than to behold iniquity; and yet merciful, gracious, and long-suffering; forgiving iniquity, and transgression and sin; casting all our sins behind his back, and accepting us in the Beloved. It is, to love him, to delight in him, to desire him, with all our heart, and mind, and soul, and strength; to imitate him we love, by purifying ourselves, even as he is pure; and to obey him whom we love, and in whom we believe, both in thought, and word, and work. Consequently, one branch of the worshipping God in spirit and in truth is, the keeping his outward commandments. To glorify him, therefore with our bodies, as well as with our spirits; to go through outward work with hearts lifted up to him; to make our daily employment a sacrifice to God; to buy and sell, to eat and drink, to his glory; - this is worshipping God in spirit and in truth, as much as the praying to him in a wilderness.

5. But if so, then contemplation is only one way of worshipping God in spirit and in truth. Therefore to give ourselves up entirely to this, would be to destroy many branches of spiritual worship, all equally acceptable to God and equally profitable, not hurtful, to the soul. For it is a great mistake, to suppose that an attention to those outward things, whereto the providence of God hath called us, is any clog to a Christian, or any hindrance at all to his always seeing Him that is invisible. It does not at all damp the ardour of his thought; it does not encumber or distract his mind; it gives him no uneasy or hurtful care, who does it all as unto the Lord; who hath learned whatsoever he doth, in word or deed, to do all in the name of the Lord Jesus; having only one eye of the soul, which moves round on outward things, and one immovably fixed on God. Learn what this meaneth, ye poor recluses, that you may clearly discern your own littleness of faith: Yea, that you may no longer judge others by yourselves, go and learn what that meaneth: - Thou, O Lord, in tender love Dost all my burdens bear; Lift my heart to things above, And fix it ever there.

Calm on tumult's wheel I sit; Midst busy multitudes alone; Sweetly waiting at thy feet Till all thy will he done. 6. But the grand objection is still behind. "We appeal," say they, "to experience. Our light did shine; we used outward things many years; and yet they profited nothing. We attended on all the ordinances; but we were no better for it; nor indeed anyone else; Nay, we were the worse; for we fancied ourselves Christians for so doing, when we knew not what Christianity meant." I allow the fact: I allow that you and ten thousand more, have thus abused the ordinances of God; mistaking the means for the end; supposing that the doing these, or some other outward works either was the religion of Jesus Christ, or would be accepted in the place of it. But let the abuse be taken away, and the use remain. Now use all outward things, but use them with a constant eye to the renewal of your soul in righteousness and true holiness.

7. But this is not all: They affirm, "Experience likewise shows, that the trying to do good is but lost labour. What does it avail to feed or clothe men's bodies, if they are just dropping into everlasting fire? And what good can any man do to their souls? If these are changed, God doth it himself. Besides, all men are either good, at least desirous so to be, or obstinately evil. Now the former have no need of us; let them ask help of God, and it shall be given them: And the latter will receive no help from us. Nay, and our Lord forbids to cast our pearls before swine.'"

I answer, (1.) Whether they will finally be lost or saved, you are expressly commanded to feed the hungry, and clothe the naked. If you can, and do not, whatever becomes of them, you shall go away into everlasting fire. (2.) Though it is God only changes hearts, yet he generally doth it by man. It is our part to do all that in us lies, as diligently as if we could change them ourselves, and then to leave the event to him. (3.) God, in answer to their prayers, builds up his children by each other in every good gift; nourishing and strengthening the whole "body by that which every joint supplieth." So that "the eye cannot say to the hand, I have no need of thee;" no, nor even "the head to the feet, I have no need of you." Lastly, How are you assured, that the persons before you are dogs or swine? Judge them not, until you have tried. "How knowest thou, O man, but thou mayst gain thy brother," - but thou mayst, under God, save his soul from death? When he spurns thy love, and blasphemes the good word, then it is time to give him up to God.

8. "We have tried; we have laboured to reform sinners; and what did it avail? On many we could make no impression at all. And if some were changed for a while, yet their goodness was but as the morning dew, and they were soon as bad, nay, worse than ever: So that we only hurt them, and ourselves too; for our minds were hurried and discomposed, - perhaps filled with anger instead of love: Therefore, we had better have kept our religion to ourselves."

It is very possible this fact also may be true; that you have tried to do good, and have not succeeded; yea, that those who seemed reformed, relapsed into sin, and their last state was worse than the first. And what marvel? Is the servant above his master? But how often did He strive to save sinners, and they would not hear; or when they had followed him awhile, they turned back as a dog to his vomit! But he did not therefore desist from striving to do good: No more should you, whatever your success be. It is your part to do as you are commanded: The event is in the hand of God. You are not accountable for this. Leave it to him, who orders all things well. "In the morning sow thy seed, and in the evening withhold not thy hand: for thou knowest not whether shall prosper." (Eccles. 11:6)

But the trial hurries and frets your own soul. Perhaps it did so for this very reason, because you thought you was accountable for the event, which no man is, nor indeed can be; - or perhaps, because you was off your guard; you was not watchful over your own spirit. But this is no reason for disobeying God. Try again; but try more warily than before. Do good (as you forgive) "not seven times only, but until seventy times seven." Only be wiser by experience: Attempt it every time more cautiously than before. Be more humbled before God, more deeply convinced that of yourself you can do nothing. Be more jealous over your own spirit; more gentle, and watchful unto prayer. Thus "cast your bread upon the waters, and you shall find it again after many days." IV. 1. Notwithstanding all these plausible pretences for hiding it, "let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." This is the practical application which our Lord himself makes of the foregoing considerations.

"Let your light so shine:" - Your lowliness of heart; your gentleness, and meekness of wisdom; your serious, weighty concern for the things of eternity, and sorrow for the sins and miseries of men; your earnest desire of universal holiness, and full happiness in God; your tender good-will to all mankind, and fervent love to your supreme Benefactor. Endeavour not to conceal this light, wherewith God hath enlightened your soul; but let it shine before men, before all with whom you are, in the whole tenor of your conversation. Let it shine still more eminently in your actions, in your doing all possible good to all men; and in your suffering for righteousness' sake, while you "rejoice and are exceeding glad, knowing that great is your reward in heaven."

2. "Let your light so shine before men, that they may see your good works:" - So far let a Christian be from ever designing or desiring to conceal his religion! On the contrary, let it be your desire, not to conceal it; not to put the light under a bushel. Let it be your care to place it "on a candlestick, that it may give light to all that are in the house." Only take heed, not to seek your own praise herein, not to desire any honour to yourselves. But let it be your sole aim, that all who see your good works may "glorify your Father which is in heaven."

3. Be this your one ultimate end in all things. With this view, be plain, open, undisguised. Let your love be without dissimulation: Why should you hide fair, disinterested love? Let there be no guile found in your mouth: Let your words be the genuine picture of your heart. Let there be no darkness or reservedness in your conversation, no disguise in your behaviour. Leave this to those who have other designs in view; designs which will not bear the light. Be ye artless and simple to all mankind; that all may see the grace of God which is in you. And although some will harden their hearts, yet others will take knowledge that ye have been with Jesus, and, by returning themselves to the great Bishop of their souls, "glorify your Father which is in heaven."

4. With this one design, that men may glorify God in you, go on in his name, and in the power of his might. Be not ashamed even to stand alone, so it be in the ways of God. Let the light which is in your heart shine in all good works both works of piety and works of mercy. And in order to enlarge your ability of doing good, renounce all superfluities. Cut off all unnecessary expense in food, in furniture, in apparel. Be a good steward of every gift of God, even of these his lowest gifts. Cut off all unnecessary expense of time, all needless or useless employments; and "whatsoever thy hand findeth to do, do it with thy might." In a word, be thou full of faith and love; do good; suffer evil. And herein be thou "steadfast, unmovable;" yea, "always abounding in the work of the Lord; forasmuch as thou knowest that thy labour is not in vain in the Lord."

Upon our Lord's Sermon on the Mount Discourse 5 "Think not that I am come to destroy the Law or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you: Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. For verily I say unto you: That except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven." Matt. 5:17-20

1. Among the multitude of reproaches which fell upon Him who "was despised and rejected of men," it could not fail to be one, that He was a teacher of novelties, an introducer of a new religion. This might be affirmed with the more colour because many of the expressions He had used were not common among the Jews: either they did not use them at all, or not in the same sense, not in so full and strong a meaning. Add to this, that the worshipping God "in spirit and in truth" must always appear a new religion to those who have hitherto known nothing but outside worship, nothing but the "form of godliness." 2. And it is not improbable, some might hope it was so, that He was abolishing the old religion, and bringing in another, - one which, they might flatter themselves, would be an easier way to heaven. But our Lord refutes, in these words, both the vain hopes of the one, and the groundless calumnies of the other. I shall consider them in the same order as they lie, taking each verse for a distinct head of discourse. I. 1. And First, "Think not that I am come to destroy the Law, or the Prophets: I am not come to destroy, but to fulfil."

The ritual or ceremonial law, delivered by Moses to the children of Israel, containing all the injunctions and ordinances which related to the old sacrifices and service of the temple, our Lord indeed did come to destroy, to dissolve, and utterly abolish. To this bear all the Apostles witness; not only Barnabas and Paul, who vehemently withstood those who taught that Christians ought "to keep the law of Moses;" (Acts 15:5; ) not only St. Peter, who termed the insisting on this, on the observance of the ritual law, a "tempting God," and "putting a yoke upon the neck of the disciples, which neither our fathers," saith he, "nor we, were able to bear;" but all the Apostles, elders, and brethren, being assembled with one accord, (Acts 15:22, ) declared, that to command them to keep this law, was to "subvert their souls;" and that "it seemed good to the Holy Ghost" and to them, to lay no such burden upon them. (Acts 15:28.) This "hand-writing of ordinances" our Lord did blot out, take away, and nail to His cross.

2. But the moral law, contained in the Ten Commandments, and enforced by the prophets, He did not take away. It was not the design of His coming to revoke any part of this. This is a law which never can be broken, which stands fast as the faithful witness in heaven. The moral stands on an entirely different foundation from the ceremonial or ritual law, which was only designed for a temporary restraint upon a disobedient and stiff-necked people; whereas this was from the beginning of the world, being "written not on tables of stone," but on the hearts of all the children of men, when they came out of the hands of the Creator. And, however the letters once wrote by the finger of God are now in a great measure defaced by sin, yet can they not wholly be blotted out, while we have any consciousness of good and evil. Every part of this law must remain in force, upon all mankind, and in all ages; as not depending either on time or place, or any other circumstances liable to change, but on the nature of God and the nature of man, and their unchangeable relation to each other.

3. "I am not come to destroy, but to fulfil." Some have conceived our Lord to mean, - I am come to fulfil this by my entire and perfect obedience to it. And it cannot be doubted but he did, in this sense, fulfil every part of it. But this does not appear to be what He intends here, being foreign to the scope of his present discourse. Without question, his meaning in this place is, (consistently with all that goes before and follows after,) - I am come to establish it in its fullness, in spite of all the glosses of men: I am come to place in a full and clear view whatsoever was dark or obscure therein: I am come to declare the true and full import of every part of it; to show the length and breadth, the entire extent of every commandment contained therein, and the height and depth, the inconceivable purity and spirituality of it in all its branches.

4. And this our Lord has abundantly performed in the preceding and subsequent parts of the discourse before us, in which He has not introduced a new religion into the world, but the same which was from the beginning: - a religion the substance of which is, without question, as old as the creation, being coeval with man, and having proceeded from God at the very time when "man became a living soul;" (the substance, I say; for some circumstances of it now relate to man as a fallen creature;) - a religion witnessed to both by the Law and by the Prophets, in all succeeding generations. Yet was it never so fully explained, nor so thoroughly understood till the great Author of it Himself condescended to give mankind this authentic comment on all the essential branches of it; at the same time declaring it should never be changed, but remain in force to the end of the world. II. 1. "For verily I say unto you," (a solemn preface, which denotes both the importance and certainty of what is spoken,) "Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law till all be fulfilled."

"One jot:" - It is literally, not one iota, not the most inconsiderable vowel: "Or one tittle," mia keraia, one corner, or point of a consonant. It is a proverbial expression which signifies that no one commandment contained in the moral law, nor the least part of any one, however inconsiderable it might seem, should ever be disannulled. Shall in no wise pass from the law: ou me parelthei apo tou nomou. The double negative, here used, strengthens the sense, so as to admit of no contradiction: And the word parelthei, it may be observed, is not barely future, declaring what will be; but has likewise the force of an imperative, ordering what shall be. It is a word of authority, expressing the sovereign will and power of him that spake; of him whose word is the law of heaven and earth, and stands fast for ever and ever.

one jot or one tittle shall in no wise pass till heaven and earth pass; or as it is expressed immediately after, hews an panta genetai, till all ( or rather, all things) be fulfilled, till the consummation of all things. here is therefore no room for that poor evasion (with which some have delighted themselves greatly) that no part of the law was to pass away till all the law was fulfilled: But it has been fulfilled by Christ, and therefore now must pass, for the gospel to be established. Not so; the word all does not mean all the law, but all things in the universe; as neither has the term fulfilled any reference to the law, but to all things in heaven and earth.

2. From all this we may learn, that there is no contrariety at all between the law and the gospel; that there is no need for the law to pass away, in order to the establishing of the gospel. Indeed neither of them supersedes the other, but they agree perfectly well together. Yea, the very same words, considered in different respects, are parts both of the law and of the gospel. If they are considered as commandments, they are parts of the law: if as promises, of the gospel. Thus, Thou shalt love the Lord thy God with all thy heart, when considered as a commandment, is a branch of the law; when regarded as a promise, is an essential part of the gospel; the gospel being no other than the commands of the law proposed by way of promises. Accordingly poverty of spirit, purity of heart, and whatever else is enjoined in the holy law of God, are no other, when viewed in a gospel light, than so many great and precious promises.

3. There is, therefore, the closest connexion that can be conceived between the law and the gospel. on the one hand, the law continually makes way for, and points us to the gospel; on the other, the gospel continually leads us to a more exact fulfilling of the law. The law, for instance, requires us to love God, to love our neighbour, to be meek, humble, or holy. We feel that we are not sufficient for these things; yea, that "with man this is impossible:" But we see a promise of God, to give us that love, and to make us humble, meek, and holy: We lay hold of this gospel, of these glad tidings; it is done unto us according to our faith; and "the righteousness of the law is fulfilled in us," through faith which is in Christ Jesus.

We may yet farther observe, that every command in holy writ is only a covered promise. For by that solemn declaration, "This is the covenant I will make after those days, saith the Lord; I will put my laws in your minds, and write them in your hearts," God hath engaged to give whatsoever he commands. Does he command us then to "pray without ceasing?" To "rejoice evermore?" "To be holy as He is holy?" It is enough. He will work in us this very thing. It shall be unto us according to his word.

4. But if these things are so, we cannot be at a loss what to think of those who in all ages of the Church, have undertaken to change or supersede some commands of God, as they professed, by the peculiar direction of his Spirit. Christ has here given us an infallible rule, whereby to judge of all such pretensions. Christianity, as it includes the whole moral law of God, both by way of injunction and of promise, if we will hear him is designed of God to be the last of all his dispensations. There is no other to come after this. This is to endure till the consummation of all things. of consequence, all such new revelations are of Satan, and not of God; and all pretences to another more perfect dispensation fall to the ground of course. "Heaven and earth shall pass away;" but this word "shall not pass away." III. 1. "Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven."

Who, what are they that make "the preaching of the law" a character of reproach? Do they not see on whom their reproach must fall, - on whose head it must light at last? Whosoever on this ground despiseth us, despiseth Him that sent us. For did ever any man preach the law like Him, even when he came not to condemn but to save the world; when he came purposely to "bring life and immortality to light through the gospel?" Can any preach the law more expressly, more rigorously, than Christ does in these words? And who is he that shall amend them? Who is he that shall instruct the Son of God how to preach? Who will teach Him a better way of delivering the message which He hath received of the Father? 2. "Whosoever shall break one of these least commandments," or one of the least of these commandments. - "These commandments," we may observe, is a term used by our Lord as equivalent with the law, or the law and the Prophets, - which is the same thing, seeing the Prophets added nothing to the law, but only declared, explained, or enforced it, as they were moved by the Holy Ghost.

"Whosoever shall break one of these least commandments," especially if it be done wilfully or presumptuously: - one; - for "he that keepeth the whole law, and" thus "offends in one point, is guilty of all;" the wrath of God abideth on him, as surely as if he had broken every one. So that no allowance is made for one darling lust; no reserve for one idol; no excuse for refraining from all besides, and only giving way to one bosom sin. What God demands is an entire obedience; we are to have an eye to all His commandments; otherwise we lose all the labour we take in keeping some, and our poor souls for ever and ever.

"one of these least," or one of the least of these commandments: - Here is another excuse cut off, whereby many, who cannot deceive God, miserably deceive their own souls. "This sin," saith the sinner, "is it not a little one? Will not the Lord spare me in this thing? Surely he will not be extreme to mark this, since I do not offend in the greater matters of the law." Vain hope! Speaking after the manner of men, we may term these great, and those little commandments; but in reality they are not so. If we use propriety of speech there is no such thing as a little sin; every sin being a transgression of the holy and perfect law, and an affront on the great Majesty of heaven.

3. "And shall teach men so." In some sense it may be said that whosoever openly breaks any commandment teaches others the same; for example speaks, and many times louder than precept. In this sense, it is apparent, every open drunkard is a teacher of drunkenness; every sabbath-breaker is constantly teaching his neighbour to profane the day of the Lord. But this is not all: An habitual breaker of the law is seldom content to stop here; he generally teaches other men to do so too, by word as well as example; especially when he hardens his neck, and hateth to be reproved. Such a sinner soon commences an advocate for sin; he defends what he is resolved not to forsake; he excuses the sin which he will not leave, and thus directly teaches every sin which he commits. "He shall be called least in the kingdom of heaven;" - that is, shall have no part therein. He is a stranger to the kingdom of heaven which is on earth; he hath no portion in that inheritance; no share of that "righteousness and peace and joy in the Holy Ghost." Nor, by consequence can he have any part in the glory which shall be revealed.

4. But if those who even thus break, and teach others to break "one of the least of these commandments shall be called least in the kingdom of heaven," shall have no part in the kingdom of Christ and of God; if even these shall be cast into "outer darkness, where is wailing and gnashing of teeth," then where will they appear whom our Lord chiefly and primarily intends in these words, - they who, bearing the character of Teachers sent from God, do nevertheless themselves break his commandments; yea, and openly teach others so to do; being corrupt both in life and doctrine? 5. These are of several sorts. Of the first sort are they who live in some wilful, habitual sin. Now, if an ordinary sinner teaches by his example, how much more a sinful Minister, - even if he does not attempt to defend, excuse, or extenuate his sin! If he does, he is a murderer indeed; yea, the murderer-general of his congregation! He peoples the regions of death. He is the choicest instrument of the prince of darkness. When he goes hence, "hell from beneath is moved to meet him at his coming." Nor can he sink into the bottomless pit without dragging a multitude after him.

6. Next to these are the good-natured, good sort of men: who live an easy, harmless life, neither troubling themselves with outward sin, nor with inward holiness; men who are remarkable neither one way nor the other, neither for religion nor irreligion who are very regular both in public and private, but do not pretend to be any stricter than their neighbours. A Minister of this kind breaks not one, or a few only, of the least commandments of God; but all the great and weighty branches of his law which relate to the power of godliness, and all that require us to "pass the time of our sojourning in fear," to "work out our salvation with fear and trembling;" to have our "loins always girt and our lights burning," to "strive," or agonize, "to enter in at the strait gate." And he teaches men so, by the whole form of his life, and the general tenor of his preaching, which uniformly tends to soothe those in their pleasing dream who imagine themselves Christians and are not; to persuade all who attend upon his ministry to sleep on and take their rest. No marvel, therefore, if both he and they that follow him wake together in everlasting burnings."

7. But above all these, in the highest rank of the enemies of the gospel of Christ, are they who openly and explicitly "judge the law" itself, and "speak evil of the law;" who teach men to break (lysai, to dissolve, to loose, to untie the obligation of) not one only, whether of the least, or of the greatest, but all the commandments at a stroke; who teach, without any cover, in so many words, - What did our Lord do with the law? he abolished it. There is but one duty, which is that of believing. All commands are unfit for our times. From any demand of the law, no man is obliged now to go one step, to give away one farthing, to eat or omit one morsel. This is, indeed, carrying matters with a high hand; this is withstanding our Lord to the face, and telling him that he understood not how to deliver the message on which he was sent. o Lord, lay not this sin to their charge! Father, forgive them; for they know not what they do!

8. The most surprising of all the circumstances that attend this strong delusion, is, that they who are given up to it, really believe that they honour Christ by overthrowing his law, and that they are magnifying his office, while they are destroying his doctrine! Yea, they honour him just as Judas did, when he said, "Hail, Master!" and kissed him. And he may as justly say to every one of them, "Betrayest thou the Son of Man with a kiss?" It is no other than betraying him with a kiss, to talk of his blood, and take away his crown; to set light by any part of his law, under pretence of advancing his gospel. Nor, indeed, can anyone escape this charge, who preaches faith in any such manner as either directly or indirectly tends to set aside any branch of obedience; who preaches Christ so as to disannul, or weaken, in anywise, the least of the commandments of God.

9. It is impossible, indeed, to have too high an esteem for "the faith of Gods elect." And we must all declare, "By grace ye are saved through faith; not of works, lest any man should boast." We must cry aloud to every penitent sinner, "Believe in the Lord Jesus Christ, and thou shalt be saved." But, at the same time, we must take care to let all men know, we esteem no faith but that which worketh by love [Gal. 5:6]; and that we are not saved by faith, unless so far as we are delivered from the power as well as the guilt of sin. And when we say, "Believe, and thou shalt be saved;" we do not mean, "Believe, and thou shalt step from sin to heaven, without any holiness coming between; faith supplying the place of holiness;" but, "Believe, and thou shalt be holy; believe in the Lord Jesus, and thou shalt have peace and power together: Thou shalt have power from Him in whom thou believest, to trample sin under thy feet; power to love the Lord thy God with all thy heart, and to serve him with all thy strength: Thou shalt have power by patient continuance in well-doing, to seek for glory, and honour, and immortality; thou shalt both do and teach all the commandments of God, from the least even to the greatest: Thou shalt teach them by thy life as well as thy words, and so be called great in the kingdom of heaven."

IV. 1. Whatever other way we teach to the kingdom of heaven, to glory, honour, and immortality, be it called the way of faith, or by any other name, it is, in truth, the way to destruction. It will not bring a man peace at the last. For thus saith the Lord, "[Verily] I say unto you, That except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven."

The Scribes, mentioned so often in the New Testament, as some of the most constant and vehement opposers of our Lord, were not secretaries, or men employed in writing only, as that term might incline us to believe. Neither were they lawyers, in our common sense of the word; although the word nomikoi is so rendered in our translation. Their employment had no affinity at all to that of a lawyer among us. They were conversant with the laws of God, and not with the laws of man. These were their study: It was their proper and peculiar business to read and expound the law and the Prophets, particularly in the synagogues. They were the ordinary, stated preachers among the Jews. So that if the sense of the original word was attended to, we might render it, the Divines. For these were the men who made divinity their profession: and they were generally (as their name literally imports) men of letters; men of the greatest account for learning that were then in the Jewish nation.

2. The Pharisees were a very ancient sect, or body of men, among the Jews; originally so called from the Hebrew word PRS - which signifies to separate or divide. Not that they made any formal separation from, or division in, the national church. They were only distinguished from others by greater strictness of life, by more exactness of conversation. For they were zealous of the law in the minutest points; paying tithes of mint, anise, and cummin: And hence they were had in honour of all the people, and generally esteemed the holiest of men.

Many of the Scribes were of the sect of the Pharisees. Thus St. Paul himself, who was educated for a Scribe, first at the university of Tarsus, and after that in Jerusalem, at the feet of Gamaliel, (one of the most learned Scribes or Doctors of the law that were then in the nation,) declares of himself before the Council, "I am a Pharisee, the son of a Pharisee;" (Acts 23:6; ) and before King Agrippa, "After the straitest sect of our religion, I lived a Pharisee." (Acts 26:5.) And the whole body of the Scribes generally esteemed and acted in concert with the Pharisees. Hence we find our Saviour so frequently coupling them together, as coming in many respects under the same consideration. In this place they seem to be mentioned together as the most eminent professors of religion; the former of whom were accounted the wisest, - the latter, the holiest of men.

3. What "the righteousness of the Scribes and Pharisees" really was, it is not difficult to determine. Our Lord has preserved an authentic account which one of them gave of himself: And he is clear and full in describing his own righteousness; and cannot be supposed to have omitted any part of it. He went up indeed "into the temple to pray;" but was so intent upon his own virtues, that he forgot the design upon which he came. For it is remarkable, he does not properly pray at all: He only tells God how wise and good he was. "God, I thank thee that I am not as other men are, extortioners, unjust, adulterers; or even as this publican. I fast twice in the week: I give tithes of all that I possess." His righteousness therefore consisted of three parts: First, saith he, "I am not as other men are;" I am not an extortioner, not unjust, not an adulterer; not "even as this publican." Secondly, "I fast twice in the week:" And, Thirdly, "I give tithes of all that I possess."

"I am not as other men are." This is not a small point. It is not every man that can say this. It is as if he had said, - "I do not suffer myself to be carried away by that great torrent, custom. I live not by custom, but by reason; not by the examples of men, but the word of God. I am not an extortioner, not unjust, not an adulterer; however common these sins are, even among those who are called the people of God; (extortion, in particular, - a kind of legal injustice, not punishable by any human law, the making gain of another's ignorance or necessity, having filled every corner of the land;) nor even as this publican, not guilty of any open or presumptuous sin; not an outward sinner; but a fair, honest man of blameless life and conversation."

4. "I fast twice in the week." There is more implied in this, than we may at first be sensible of. All the stricter Pharisees observed the weekly fasts; namely, every Monday and Thursday. On the former day they fasted in memory of Moses receiving on that day (as their tradition taught) the two tables of stone written by the finger of God; on the latter, in memory of his casting them out of his hand, when he saw the people dancing round the golden calf. On these days, they took no sustenance at all, till three in the afternoon; the hour at which they began to offer up the evening sacrifice in the temple. Till that hour, it was their custom to remain in the temple, in some of the corners, apartments, or courts thereof; that they might be ready to assist at all the sacrifices, and to join in all the public prayers. The time between they were accustomed to employ, partly in private addresses to God, partly in searching the Scriptures, in reading the Law and the Prophets, and in meditating thereon. Thus much is implied in, "I fast twice in the week;" the second branch of the righteousness of a Pharisee.

5. "I give tithes of all that I possess." This the Pharisees did with the utmost exactness. They would not except the most inconsiderable thing; no, not mint, anise, and cummin. They would not keep back the least part of what they believed properly to belong to God; but gave a full tenth of their whole substance yearly, and of all their increase, whatsoever it was. Yea, the stricter Pharisees (as has been often observed by those who are versed in the ancient Jewish writings,) not content with giving one tenth of their substance to God in his priests and Levites, gave another tenth to God in the poor, and that continually. They gave the same proportion of all they had in alms as they were accustomed to give in tithes. And this likewise they ajusted with the utmost exactness; that they might not keep back any part, but might fully render unto God the things which were God's, as they accounted this to be. So that, upon the whole, they gave away, from year to year an entire fifth of all that they possessed.

6. This was "the righteousness of the Scribes and Pharisees;" a righteousness which, in many respects, went far beyond the conception which many have been accustomed to entertain concerning it. But perhaps it will be said, "It was all false and feigned; for they were all a company of hypocrites." Some of them doubtless were; men who had really no religion at all, no fear of God, or desire to please him; who had no concern for the honour that cometh of God, but only for the praise of men. And these are they whom our Lord so severely condemns, so sharply reproves, on many occasions. But we must not suppose, because many Pharisees were hypocrites, therefore all were so. Nor indeed is hypocrisy by any means essential to the character of a Pharisee. This is not the distinguishing mark of their sect. It is rather this, according to our Lord's account, "They trusted in themselves that they were righteous, and despised others." This is their genuine badge. But the Pharisee of this kind cannot be a hypocrite. He must be, in the common sense, sincere; otherwise he could not "trust in himself that he is righteous." The man who was here commending himself to God unquestionably thought himself righteous. Consequently, he was no hypocrite; he was not conscious to himself of any insincerity. He now spoke to God just what he thought, namely, that he was abundantly better than other men.

But the example of St. Paul, were there no other, is sufficient to put this out of all question. He could not only say, when he was a Christian, "Herein do I exercise myself, to have always a conscience void of offence toward God and toward men;" (Acts 24:16; ) but even concerning the time when he was a Pharisee, "Men and brethren, I have lived in all good conscience before God until this day." (Acts 23:1) He was therefore sincere when he was a Pharisee, as well when he was a Christian. He was no more a hypocrite when he persecuted the Church, than when he preached the faith which once he persecuted. Let this then be added to "the righteousness of the Scribes and Pharisees," - a sincere belief that they are righteous, and in all things "doing God service." 7. And yet, "except your righteousness," saith our Lord, "shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven." A solemn and weighty declaration, and which it behoves all who are called by the name of Christ seriously and deeply to consider. But before we inquire how our righteousness may exceed theirs, let us examine whether at present we come up to it.

First, a Pharisee was "not as other men are." In externals he was singularly good. Are we so? Do we dare to be singular at all? Do we not rather swim with the stream? Do we not many times dispense with religion and reason together, because we would not look particular? Are we not often more afraid of being out of the fashion, than of being out of the way of salvation? Have we courage to stem the tide? - to run counter to the world? - "to obey God rather than man?" Otherwise, the Pharisee leaves us behind at the very first step. It is well if we overtake him any more.

But to come closer. Can we use his first plea with God, which is, in substance, "I do no harm: I live in no outward sin. I do nothing for which my own heart condemns me." Do you not? Are you sure of that? Do you live in no practice for which your own heart condemns you? If you are not an adulterer, if you are not unchaste, either in word or deed, are you not unjust? The grand measure of justice, as well as of mercy, is, "Do unto others as thou wouldst they should do unto thee." Do you walk by this rule? Do you never do unto any what you would not they should do unto you, Nay, are you not grossly unjust? Are you not an extortioner? Do you not make a gain of anyone's ignorance or necessity; neither in buying nor selling? Suppose you are engaged in trade: Do you demand, do you receive, no more than the real value of what you sell? Do you demand, do you receive, no more of the ignorant than of the knowing, - of a little child, than of an experienced trader? If you do, why does not your heart condemn you? You are a barefaced extortioner! Do you demand no more than the usual price of goods of any who is in pressing want, - who must have, and that without delay, the things which you only can furnish him with? If you do, this also is flat extortion. Indeed you do not come up to the righteousness of a Pharisee.

8. A Pharisee, Secondly, (to express his sense in our common way,) used all the means of grace. As he fasted often and much, twice in every week, so he attended all the sacrifices. He was constant in public and private prayer, and in reading and hearing the Scriptures. Do you go as far as this? Do you fast much and often? - twice in the week? I fear not! Once, at least, "on all Fridays in the year?" (So our Church clearly and peremptorily enjoins all her members to do; to observe all these as well as the vigils and the forty days of Lent, as days of fasting or abstinence.) Do you fast twice in the year? I am afraid some among us cannot plead even this! Do you neglect no opportunity of attending and partaking of the Christian sacrifice? How many are they who call themselves Christians, and yet are utterly regardless of it, - yet do not eat of that bread, or drink of that cup, for months, perhaps years, together? Do you, every day, either hear the Scriptures, or read them and meditate thereon? Do you join in prayer with the great congregation, daily, if you have opportunity; if not, whenever you can; particularly on that day which you "remember to keep it holy?" Do you strive to "make opportunities?" Are you glad when they say unto you, "We will go into the house of the Lord?" Are you zealous of, and diligent in, private prayer?

Do you suffer no day to pass without it? Rather are not some of you so far from spending therein (with the Pharisee) several hours in one day that you think one hour full enough, if not too much? Do you spend an hour in a day, or in a week, in praying to your Father which is in secret? yea, an hour in a month? Have you spent one hour together in private prayer ever since you was born? Ah, poor Christian! Shall not the Pharisee rise up in the judgment against thee and condemn thee? His righteousness is as far above thine, as the heaven is above the earth!

9. The Pharisee, Thirdly, paid tithes and gave alms of all that he possessed. And in how ample a manner! So that he was (as we phrase it) "a man that did much good." Do we come up to him here? Which of us is so abundant as he was in good works? Which of us gives a fifth of all his substance to God? Both of the principal and of the increase? Who of us out of (suppose) an hundred pounds a year, gives twenty to God and the poor; out of fifty, ten; and so in a larger or a smaller proportion? When shall our righteousness, in using all the means of grace, in attending all the ordinances of God, in avoiding evil and doing good, equal at least the righteousness of the Scribes and Pharisees?

10. Although if it only equalled theirs, what would that profit? "For verily I say unto you, except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven." But how can it exceed theirs? Wherein does the righteousness of a Christian exceed that of a scribe or Pharisee? Christian righteousness exceeds theirs, First, in the extent of it. Most of the Pharisees, though they were rigorously exact in many things, yet were emboldened, by the traditions of the Elders to dispense with others of equal importance. Thus they were extremely punctual in keeping the fourth commandment, - they would not even rub an ear of corn on the Sabbath-day; but not at all in keeping the third, - making little account of light, or even false, swearing. So that their righteousness was partial; whereas the righteousness of a real Christian is universal. He does not observe one, or some parts, of the law of God, and neglect the rest; but keeps all his commandments, loves them all, values them above gold or precious stones.