Matt. 6:1–4.

Matt. 6:1–4.

[When we have excited a painful feeling in the breast of another, or even injured him in a considerable degree, we may by instantaneous concessions abate at least, if not entirely remove, his anger. But the longer he is suffered to pore over the injuries he has sustained, the more his wound festers, and indignation rankles in his bosom. Continued pondering over the misconduct of the offending person brings to his recollection a multitude of incidents, which under other circumstances would have been overlooked, but, viewed through the medium of anger, are magnified into importance, and regarded as aggravations of the offence committed. Thus an aversion to make acknowledgments on the one side begets inflexibility on the other; and that which might have passed away as a slight and transient dispute, becomes a ground of bitter alienation and rooted aversion. To prevent this, we should strive to make up the matter “while we are in the way with him.” Instead of separating immediately, as is usually the case, and avoiding all means of friendly communication, we should labour to prevent matters from coming to an extremity: and set ourselves in the first instance to procure a reconciliation, precisely as we would to extinguish a fire that threatened to consume our house: we should not stop till the flames had gained an irresistible ascendant; but should set ourselves first to quench the fire, and afterwards guard against the occasions of future conflagration.]

  2.      The consequences may be fatal—

[Our Lord supposes a person so irritated as to have determined to prosecute us in a court of law: and he supposes that the offence has been such as, when judgment is given against us, will terminate in our ruin; the compensation awarded him, and the costs of the suit, exceeding our power to discharge, we shall be cast into prison, and be liberated from thence no more.

This is a consequence which not unfrequently happens for want of timely humiliation in the offending party. But where measures are not pursued to such an extent, the disagreement may yet be attended with most calamitous effects.And it will be well for us to remember, that, though the persons we may offend may not be able to avenge themselves in that precise way, there is no person who may not at some time or other have it in his power to do us an essential injury: and therefore, though it is but a poor motive for a Christian to act upon, we may not improperly bear it in mind, as a subordinate considertion, to keep us from giving offence to any, and to stir us up to adopt the most prompt and effectual means of reconciliation with any whom we may have chanced to provoke.]

That our subject may be more generally interesting, we shall consider the text,

  II.      In a secondary and accommodated sense—

Notwithstanding the Apostles occasionally quote the Scriptures in a secondary and accommodated sense, we would be very cautious in taking such a liberty with the word of God. But we can scarcely conceive that our Lord had not some reference to the future judgment, when the Supreme Judge of all will execute on every unhumbled sinner the punishment he deserves. Though our offences be primarily against our fellow-creature, HE will take cognizance of them at the last day, if we have not sought forgiveness in this life, as well at the hand of our offended brother, as at his hands. But since we cannot absolutely affirm that this is the sense of our text, we are contented to call it an accommodated sense; more especially because, in this latter sense, we consider God as the offended party, no less than the Judge who takes cognizance of the offence. Let not this, however, be thought a great liberty, because he is really the offended party, whether our transgression be immediately against man or not; and, as we have observed, he will bring every work into judgment, whomsoever it might affect in the first instance.

With this apology we shall consider our text as prescribing a rule of conduct for us towards God no less than towards our fellow-creatures: and this we may well do; for,

  1.      Our duty is the same

[We have all offended God, and that in instances without number. To humble ourselves before him is our bounden duty. This would be our duty, though no means of reconciliation had been provided for us: but when God has sent his only-begotten Son to make an atonement for our sins, that so we might be brought into a state of reconciliation with him in a way consistent with the honour of his law and of his moral government, we should be inexcusable indeed if we should delay to seek him one single moment. The ingratitude which such conduct would argue, would aggravate our past offences beyond measure — — —]

  2.      The reasons for it are the same—

[“We are yet in the way with him.” Though we are hastening to the judgment-seat of Christ, we are not yet arrived there: and there is yet time for reconciliation with our offended God — — — This time however will be very short; how short we know not: we are advancing towards his tribunal every day and hour — — — But, if once the matter is brought before the Judge, all hope of mercy and forgiveness will be past: justice must then be dispensed according to the strict letter of the law — — — The sentence that will then be decreed will be unalterably fixed for ever: so far from “paying the last farthing” of our debt, we shall never be able to pay one farthing: and consequently must endure the penalty of our sins for ever and ever. Who can reflect on the awfulness of that prison, and yet continue one hour in an unreconciled state? — — — Consider the solemnity with which our Lord warns us against delay, and lose not another moment in imploring mercy at the hands of God.]

  REFLECTIONS—

  1.      Of what value in the sight of God is brotherly love!

[If we were to judge by the little regard shewn to it by men, we should account it of no value: but God declares, that whatever we may have, or do, or suffer, if destitute of this, we are no better than sounding brass, or tinkling cymbals. As far as we are possessed of this, so far we resemble himb: as far as we are destitute of it, we resemble “the devil, who was a murderer from the beginning.” Let us cultivate to the uttermost this heavenly grace — — —]

  2.      How happy would the world be if Christianity universally prevailed!

[“Love is the fulfilling both of the law” and the Gospel too. If the Gospel reigned in the hearts of all, “Judah would no more vex Ephraim, nor would Ephraim envy Judah.” All would be harmony and peace throughout the world. To prove the blessedness of such a state, I need only appeal to those, who have felt at any time the disquietudes arising from anger and contention, and have at last been enabled to re-unite with their brother in cordial amity and affection. What a difference is there in your feelings! Instead of being harassed with incessant vexation, how are you now filled with tranquillity and joy! If then we have nothing more than our own happiness in view, we should, “as much as lieth in us, live peaceably with all men” — — —]

  3.      How earnest should we be in preparing for the future judgment!

[There, not overt actions only, but tempers and dispositions, will be strictly investigated: and a sentence will be passed upon us, founded on the moral state of our minds. Let us not trifle in a matter of such importance. Let us not be satisfied with saying, “I forgive all;” but let us inquire whether there be any person of whom we have not asked forgiveness? — — — Our proud hearts are very averse to stoop; but if we do not humble ourselves now before God and man, the time will come when we shall “find no place of repentance, though we should seek it carefully with tears.”]

MCCCIII

OUR LORD’S EXPOSITION OF THE SEVENTH COMMANDMENT

  Matt. 5:27, 28.

Ye have heard that it was said by [to] them of old time, Thou shalt not commit adultery: but I say unto you, that whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.

THAT the Jews were unacquainted with the spiritual nature of their law, we do not wonder; because their authorized instructors were chiefly occupied in ceremonial observances; but that Christians should be ignorant of it, is astonishing, since the strongest light has been cast upon it in the New Testament, and every minister of Christ must make it known, in order to state with accuracy the scope and excellence of the Gospel. Yet it is certain that few Christians comparatively have just views of the law: and it is to be feared, that, in many instances, ministers themselves are not sufficiently aware of the importance of setting it before their people in all its spirituality and extent. The exposition of it which our Lord has given us in this sermon, precludes all possibility of doubt respecting its real import. In the words which we have now read, he interprets the seventh commandment: in discoursing upon which, it will be proper to consider,

  I.      Its true import—

The Scribes and Pharisees imagined that the prohibition reached no further than to the actual commission of adultery; but our Lord shews that it extended,

  1.      To mental as well as bodily impurity—

[The intent of God’s law is, to regulate our hearts. It can never be supposed that God should require us to “cleanse the outside of the cup and platter,” and leave us at liberty to retain all manner of uncleanness within. He surely will not be satisfied with seeing us like “whited sepulchres.” He forbids an evil desire no less than an evil act: and especially in relation to the evil we are considering, he specifies every variety of it as alike hateful in his eyes: “adultery, fornication, uncleanness, lasciviousness,” are all distinctly mentioned as “works of the flesh,” which equally exclude us from the kingdom of God. Of course, the law does not condemn that attachment which is cherished in order to an honourable marriage; but all desires which have not respect to that, it does condemn.

We forbear to enlarge upon the subject, wishing rather to commend it to your consciences before God; but we entreat you all attentively to consider what have been the workings of your own hearts on different occasions, when perhaps you little thought what construction God put upon them, and in what light you were viewed by him.]

  2.      To the means and occasions of impurity, as well as to impurity itself—

[It is needless to observe, that the eye and the ear are inlets to evil, and that they need to be subjected to continual restraints. Our blessed Lord declares, that even a look, when employed for the purpose of exciting an impure desire, or when productive of that effect, involves the soul in guilt, no less than adultery itself. And St. Peter speaks of persons having “eyes full of adultery, and that cannot cease from sin.” If the eye then may bring so much defilement on the soul, what shall we say of frequenting those places of public amusement, where every thing that is seen and heard has a direct tendency to corrupt the mind? What shall we say of suffering our minds to be contaminated with light and frothy novels, with indecent pictures, with licentious conversation, or indeed with sensual thoughts? Can any one who allows himself in such liberties as these, acquit himself of the charge which is brought against him in the text? Nor are they less criminal, whose dress is framed for this unhallowed end, and who sacrifice both decency and health to the detested purpose of inflaming the appetites of men. It is obvious, that, whether we are the tempters, or the tempted, we are highly criminal: however the imagination becomes defiled, that defilement constitutes us guilty in the sight of God.]

Such being the view which our Lord himself gives us of the commandment, we proceed to consider,

  II.      The effect which our Lord’s exposition of it should produce upon us—

Were the commandment restricted to its literal meaning, we might find cause perhaps for self-complacency in relation to it. But when it is rightly interpreted, it affords to all of us abundant occasion for,

  1.      Humiliation—

[“Who will say, My heart is clean, I am pure from this sin?” Who, if an adulteress were now to be stoned to death, would take up the first stone to cast at her? Who must not retire self-convicted, and self-condemned? If then we would know what ought to be our feelings before God, we have here an image whereby they may be illustrated in the clearest manner. Conceive a woman who has for many years maintained an honourable character, betrayed at last into a forgetfulness of her marriage vows, and exposed to all the shame which her misconduct has justly brought upon her: how degraded would she be in her own eyes! how ashamed would she be to appear in the presence of her injured husband! how would she even lothe her own existence, and hate the light which would expose her to public view! Such consciousness should we feel in the presence of our God, even when our conduct has been most blameless in the sight of men. We should take to ourselves our proper character; and, knowing what abominations the omniscient God has seen within us, we should humble ourselves before him, and lothe ourselves in dust and ashes. We should put our hands on our mouths, and “our mouths in the dust,” “crying, Unclean, unclean!”]

  2.      Gratitude—

[Many instances there are of persons, who, in former times, have been as moral in their habits as any of us, who yet, through the violence of temptation, have fallen, and brought indelible disgrace upon their names and families. Whence is it, we would ask, that this has not been our lot? Is it that we have never found any disposition to commit the evils which have ruined them? Is it that we are not actually chargeable with those very evils in the sight of God, who identifies the desire with the act itself? Or rather, is it not owing to the kind providence of God, who has screened us from temptation, or interposed in some way to break its force and rescue us from its power? We may perhaps be ready to ascribe our safety to a good education, and other secondary causes: but, if the First Great Cause had not rendered them effectual, they would have been as unavailing for us, as they have been for thousands all around us. Doubtless we have reason to be thankful for the restraints of education, for a dread of public shame, yea even for the laws of the land also: all of these have had their weight, when perhaps other barriers might have been broken down: we have reason therefore to be thankful for them. But especially have we cause to bless our God for the checks of conscience, if at any time the progress of evil has been impeded by them. Whatever have been the means of preserving us from the actual commission of iniquity, the true source of our deliverance is the same: it must ultimately be traced to the providence or grace of God; and all the glory must be given to our heavenly Benefactor.]

  3.      Circumspection—

[When we consider how many temptations to evil present themselves to us on every side, and what depraved appetites lurk within us, we shall see reason to maintain continual vigilance and circumspection. It was wise in Job, who “made a covenant with his eyes, that he would not even look upon a maid.” And Solomon has wisely cautioned us to let our eyes look strait forwarde. If we regarded only the danger of falling into open sin, this advice would be good: but when we reflect on our Lord’s assertion, that an impure look will be considered by Amighty God as actual adultery, we had need to be on our guard against the very first assaults of evil: we should “watch and pray, that we enter not into temptation:” we should “keep,” not our feet only, but “our hearts also, with all diligence; knowing that out of them are the issues of life.” Remember then what we have already spoken respecting the means and occasions of impurity. Guard against the books, the places, the company, the conversation, that you have at any time perceived to be defiling to your souls. Be as careful of catching infection from those around you, as you would be if they were disordered with the plague. Go not into the world, without carrying with you, as an antidote, the fear of God. Come not from your intercourse with the world, without washing away your defilements in “the fountain opened for sin and for uncleanness.” Be on your guard also against your secret thoughts; remembering, that God is “a discerner of the thoughts and intents of your hearts,” and that he will bring every secret thing into judgment, whether it be good or evil.” It is awful to reflect, what evils will be disclosed in the last day, and what fearful judgments will be denounced on many, who in this world were reputed chaste. May God enable us all to walk as in his immediate presence; and give us such a measure of his grace, as shall “sanctify us wholly,” and “preserve us blameless unto his heavenly kingdom!”]

MCCCIV

THE NECESSITY OF MORTIFYING EVERY SIN

  Matt. 5:29, 30.

If thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.

MANY of the precepts of our holy religion are so strict, that persons indisposed to obey them are ready to turn away from them in despair, exclaiming, “This is an hard saying; who can hear it?” But must we on that account keep back the truth, or lower the commands of God to the habits and inclinations of men? Must we not rather “declare the whole counsel of God,” and enforce to the uttermost the authority of his word? Our blessed Lord has set us an example in this respect; an example which all his servants must follow. He had declared, that an impure look was, in God’s estimation, constructive adultery. To this it might be objected, that our constitution, rather than our will, was chargeable with this offence. But our Lord shuts out at once all objections of this kind, by saying, that even a right eye or a right hand must be parted with, rather than that we should suffer them to lead us to the commission of any sin; and that, if we refuse to sacrifice any thing for his sake, eternal misery will be our merited and inevitable portion.

In his words there are two things to be noticed:

  I.      The alternative proposed—

It is here supposed, that we have, both within us and without, many things which may operate as incitements to sin. And experience proves that this is really the case: there is not a faculty of our minds, or a member of our bodies, which may not become an occasion of evil; nor is there any thing around us which may not administer fuel to the flames of corruption that are within us. Beauty has a tendency to create unhallowed desires; splendour, to call forth envy and ambition; and plenty, to promote intemperance.

But our Lord sets before us an alternative, either to turn away from those things which are occasions of evil, or to suffer the displeasure of an angry God in hell.

Now this is,

  1.      An only alternative—

[Nothing leas will suffice on our part; nor will any diminution of punishment be admitted on God’s part. It is to no purpose to urge, that the evil disposition which we harbour is but small, or that it is in a manner necessary to our happiness: if it is as dear as a right eye, or as necessary as a right hand, it must be sacrificed. Nor is there any intermediate state, like that of purgatory, to which small offenders can be consigned. As there is no medium between the renunciation of sin and the allowance of it, so there is no middle state between heaven and hell. The alternative is clear, definite, irreversible. You cannot be “Christ’s, unless you crucify the flesh, with the affections and lustsb.”

It is worthy of observation, that our Lord does not affirm that the retaining of a right hand or eye will ensure eternal punishment; but he takes it for granted; he considers it as an acknowledged truth: yea, even before the resurrection of the body had been fully revealed, he considers that also as acknowledged; he takes for granted that the body, as well as the soul, shall be a subject of happiness or misery in the eternal world; and he assumes this truth as the ground of his argument. There can be no doubt therefore but that “the whole body will be cast into hell,” if any one member of it be made an instrument or occasion of sin.]

  2.      A desirable alternative—

[It may seem strange to represent such an alternative as desirable: but it is really so: for a permission to harbour one unmortified lust would be like a permission to drink so much poison, or to retain one disorder preying upon our vitals. But this is not all. Sin, if allowed any part in our affections, will strive for mastery, and never cease, till it has attained an undisputed dominion. It is a leprosy which will overspread the whole man; “a canker which will eat,” till it has consumed us utterly. Is it not desirable then to have it altogether eradicated, and to be compelled to wage incessant war against it? Were there any other alternative allowed us, we should want a sufficient stimulus to exertion: we should be apt to side with the traitor, and, for the sake of present ease or gratification, to neglect our true interests. But, when there is no other choice given us, but either to mortify every sinful propensity, or to suffer eternal misery in hell, we are constrained to gird ourselves to the battle, and to “fight without intermission the good fight of faith.”]

  3.      A necessary alternative—

[This alternative is no arbitrary imposition to which we are subjected without necessity: it arises out of the very nature of things. God himself could not alter it consistently with his own perfections: he could no more give license to his creatures to harbour sin, or decline punishing it if harboured, than he could cease to be holy, or to have a due respect for the honour of his law. But supposing he were to cancel this alternative, and to admit to the regions of bliss a person who retained one bosom lust, it would be of no avail; for heaven to such a person would not be heaven. Place a man here at a royal banquet; set before him every thing that can please the appetite; let him hear the sweetest melody that ever charmed the ear; let all around him be as full of happiness as their hearts can hold; what enjoyment of it would he have, whilst “a thorn was in his eye?” We do not hesitate to say, that darkness and solitude would to him be far preferable to all this gaiety and splendour. And precisely thus would it be to one who should be admitted into heaven, whilst one unmortified sin was yet rankling in his bosom.]

What to do under such circumstances we learn from,

  II.      The advice given—

The advice is simply this, To mortify sin without reserve—

[It is here allowed, that the mortification of sin is a difficult and painful work, like the destruction of an eye, or the excision of a hand. But still it must be done. Of course, the language of our text is not to be taken literally: the maiming of the body, though it might incapacitate that individual member for the commission of sin, would effect nothing towards the eradicating of sin from the heart. We must understand the text as referring to the dispositions of the mind, and to the things which cull forth those dispositions into exercise. Do our connexions draw us aside from the path of duty? Are we beguiled by their example, or intimidated by their authority? We must learn to withstand their influence, and to submit either to their hatred or contempt, rather than be betrayed by them into any thing that is displeasing to God. Doubtless, we should do every thing in our power to conciliate them; but if nothing but a dereliction of duty will satisfy them, we must be prepared with meekness to reply, “Whether it be right to hearken unto you more than unto God, judge ye.” Do our interests betray us into sin? Are we engaged in a trade which we cannot carry on without doing things which our consciences condemn? Or have we prospects in life which must be sacrificed, if we will follow the Lord fully? There must be no hesitation on this point: we must pluck out the right eye, and cut off the right hand, and “cast them from us” with abhorrence, rather than suffer them to warp our judgment, and defile our conscience.

Are our passions the occasions of sin? We must learn to subdue them by fasting and prayer, and to restrain the gratification of them to the limits which God himself has assigned. We must “mortify our members upon earth,” and “crucify the whole body of sin.”

Let it not be said, We require too much. It is not man, but God, that requires these things: and he has promised that “his grace shall be sufficient for us;” so that, however the work may exceed all human power, we need not be discouraged: we are authorized, every one of us, to say with the Apostle, “I can do all things through Christ who strengtheneth me.” Only “walk in the Spirit, and ye shall not fulfil the lusts of the flesh.”]

The argument with which this advice is enforced, is such as no human being can withstand—

[We have before observed, that our Lord assumes this as an acknowledged and indisputable truth, namely, that eternal misery in hell must be the consequence of indulging one single sin. From hence he argues, that “it is expedient” to part with sin, rather than incur that tremendous punishment. The pleasure of sin will surely be too dearly purchased at such a price as this. Whatever we design to procure, we always consider what its value is: no man would give a large estate for a worthless insignificant bauble: nor would any man gratify his palate with a poisonous draught, which he knew would fill him with excruciating agony to the latest hour of his life. We grant then that sin is pleasant, just for the moment: but will that momentary enjoyment repay an eternity of misery, of such misery too as no imagination can conceive? We grant too that something may be gained by sin: but can the gain ever equal the loss that will be sustained? “If a man should gain the whole word, what would it profit him, if by that means he lost his own soul?”

Moreover, the pain of mortifying sin can never be compared with that which will follow from the indulgence of it. Be it so, the mortifying of sin is painful; but what are the sufferings of hell fire? Were the pain of self-denial a million times greater than it is, it is but for a moment: whereas the pains of hell are everlasting. Alas! who can think of them, and not tremble? Who can think of them, and hesitate one moment about the mortifying of sin? See what we do when informed that the retaining of a limb will endanger our lives: we suffer amputation, however painful it may be; and are glad to pay the person that will perform the operation for us. O let us be equally wise in relation to our souls!

From the contemplation of this argument then we most heartily concur in our Lord’s advice: If your connexions ensnare you, renounce them; if your interests, sacrifice them; if your passions, get them subdued and mortified. Having your choice given you, learn, with Mary, to “choose the better part.”]

  We cannot CONCLUDE the subject without pointing out to you the importance,

  1.      Of ministerial faithfulness—

[It can be no pleasure to us to speak of “hell fire,” and to alarm you with denouncing it as the portion of so great a multitude of our fellow-creatures. But what are we to do? What did our Lord himself do in the words before us? If we are silent, we cannot alter God’s determinations: whether we tell you of it or not, this is the alternative which God has given you: we cannot reverse it; we cannot soften it; we cannot lower it to your wishes or attainments. We may deceive and ruin you by our silence; but we cannot benefit you at all: we shall only involve ourselves in your ruin. If indeed we have put a wrong construction on our text, then we are blameable for alarming you without reason: but yet, as long as we believe this to be the mind and will of God, we must declare it: “knowing, as we do, the terrors of the Lord, we must persuade men;” and you may at least derive this advantage from our warnings, namely, to be stirred up to a diligent inquiry after truth. But suppose our interpretation of the passage to be just, of what infinite importance to you is it to be rightly informed respecting it! How many of you may now escape the miseries of hell, who, but for this warning, might have been subjected to them for ever! Surely then, brethren, you are indebted to us for our fidelity. You cannot but know that such faithfulness is the parent of contempt and obloquy. But we would gladly endure infinitely more than ever we have endured, if only you would take heed to our words, and flee from the wrath to come. To all of you then we say, Be thankful for the ministry that probes you to the quick, and that consults your benefit rather than your approbation.]

  2.      Of personal integrity—

[Self-love inclines us always to view ourselves more favourably than we ought. If we are conscious of some secret evil, we excuse ourselves as much as possible, in order to dissipate all fear of future punishment. If we hear that evil exposed, we are rather led to contemplate it in others, than to view it in ourselves: or if constrained to advert to our own case, we condemn the minister, either as personal, or as too severe. But what folly is this! If we had reason to apprehend that we had caught the plague, should we not be anxious to ascertain the truth, in order that we might counteract the infection, and escape its baneful effects? Why then are we not equally solicitous to know the state of our souls before God? Why will we shut our eyes against the light? What harm can arise from knowing what God has said concerning us? O put not from you, brethren, the word of life! Rather come hither, in order that you may be probed; in order that there may be no evil in you undiscovered. Examine yourselves with all imaginable care. Be afraid of nothing so much as being left in ignorance, and deceiving your own souls. When we speak the severest truths, apply them, not to others, but yourselves: take them as a light wherewith to search your own hearts: and beg of God to aid you by his Holy Spirit. Let David’s prayer be ever on your lips: “Search me, O God, and know my heart; try me, and know my thoughts: and see if there be any wicked way in me; and lead me in the way everlasting.”]

MCCCV

DIVORCES FORBIDDEN

  Matt. 5:31, 32.

It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement: hut I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced, committeth adultery.

THE laws of men cannot always proceed to the extent that might be wished in the support of truth and virtue. They must sometimes bend to circumstances, and tolerate evils which they cannot totally prevent. Even under the Theocracy itself this necessity was felt and admitted. The laws of Moses, as far as they were purely moral, were perfect and inflexible; but, as far as they were political, they yielded in a measure to the state and character of the people for whom they were made. The Jews were a hardhearted and stiffnecked people, and extremely licentious in their manners. They would multiply their wives to any extent that they chose, and put them away on the most frivolous occasions. Moses knew that an absolute prohibition of such practices would only render the men more ferocious, and the women more miserable: and therefore he contented himself with laying some restrictions on the men, that if divorces could not be prevented, they might at least be rendered less frequent, by being made more solemn, more deliberate, more manifest. He limited the permission to those instances wherein there was in the woman some moral, natural, or acquired defect, which was the ground of her husband’s alienation from her. He then ordered that a writing of divorcement should be drawn up, and in the presence of two witnesses be given to her; that so, if she were afterwards married to another man, she might be able to prove that she was not living in adultery, because her former marriage had been annulled. This restriction, which was only a permission granted on account of the hardness of their hearts, was by the Scribes and Pharisees construed into a command to put away their wives, as soon as ever they ceased to love them: and, under cover of this law, the most licentious and cruel practices almost universally obtained. Our blessed Lord, who came to put all his followers under the authority of the moral law, and to reduce the world to its primeval sanctity, declared, that this license was contrary to the original institution of marriage; and that henceforth, as Adam and Eve were formed for each other, and united in marriage, without any latitude allowed to either of them to dissolve the connexion, or to admit any other to a participation of their mutual rights, so should every man and woman, when united in wedlock, have an inalienable right in each other, a right that should never be cancelled, but by a violation of the marriage vows. To this subject our Lord was led by his exposition of the seventh commandment. He had shewn, that that commandment was no less violated by an impure look than by the act of adultery itself: and now he proceeds to shew, that those practices, which were supposed to be sanctioned by the Mosaic law, were never to be tolerated amongst his followers, since they were directly contrary to the spirit of that commandment. There was one, and only one reason, which should henceforth be admitted as a proper ground of divorce: and if any one in future should put away his wife in defiance of this restriction, he should be dealt with as an adulterer in the day of judgment.

The restriction itself being so clear and simple, we shall not attempt any further elucidation of it, but shall rather point out the importance of the restriction to the welfare of mankind.

  I.      It raises the female sex from the lowest state of degradation—

[Whilst men were at liberty to take, and to repudiate, as many wives as they pleased, the female sex were viewed in no other light than as females are regarded by the brute creation. Their moral and intellectual qualities were overlooked. Whatever distinguished them as a higher order of beings, was disregarded: their beauty only was deemed of any essential consequence; and they were valued only as means and instruments of licentious gratification. Consider the state of those whom Solomon and Rehoboam selected as ministers to their pleasures. Rehoboam had eighteen wives and sixty concubines. Solomon had seven hundred wives, and three hundred concubinesd. What can be conceived more humiliating than the state of all those women? all cut off from converse with men; all precluded from a possibility of filling that station in life, to which, in common with other females, they had been ordained. View those also who are selected for the choice of king Ahasuerus. Officers were appointed to gather together all the most beautiful young virgins throughout the one hundred and twenty-seven provinces of his empire: these were all to be purified with oil of myrrh and sweet odours for the space of a whole year; and then in succession to be admitted to the king for one night, and never afterwards to see him, unless called for by name. Four years had the succession continued, before Esther’s turn for admission to him arrived; and she, pleasing him beyond all the rest, was appointed Queen. How incredible does all this appear; that such a state of things should ever exist; that the parents should ever suffer it; and that the females should ever endure it! Were it reported in any other history than that which we know to be divine, we should never believe that the whole female sex would ever be reduced to such a state of horrible degradation as this.

But from this the Gospel raises them. By the restriction in our text, they are again elevated to the rank which the first woman sustained in Paradise. Though still inferior to the man in power and dignity, they possess equal rights with him. He has no more power to repudiate them, than they him. The wife has now the same property in her husband as he has in herh: nor can any thing but a wilful alienation of it by infidelity on her part deprive her of it. If in one single instance he transfer to another those regards which by his nuptial vows were exclusively assigned to her, he shall be condemned for it by God, as certainly as she would be, if she were guilty of a similar transgression.]

  II.      It moderates the tempers and passions of men—

[Every one knows that power is a snare; and that it is difficult to possess unlimited authority without being sometimes led to exercise it in an unbecoming manner. Suppose a man at liberty to put away his wife whenever he chose, and to take whomsoever he would to fill her place; is it not probable that he would presume upon that power to tyrannize over her and oppress her? Is it not to be expected also that he would he easily captivated by youth and beauty, as soon as ever sickness or age should have robbed his wife of her former attractions? Under such circumstances, little could be hoped for, but inconstancy in affection, irritability in temper, licentiousness in manners, and cruelty in conduct. But by the restriction in our text all occasion for these things is cut off; and a necessity is imposed of cultivating dispositions directly opposite. A man when first he plights his troth to a virgin, knows that he takes her for better and for worse. He is aware that the knot can never be untied; and that his connexion with her forbids even a desire after any other. Hence then he sees the necessity of patience and forbearance towards her: he ieels the importance of gaining her affections by kind usage: and he determines, by contributing to her happiness as much as possible, to ensure his own. If any man think that the restriction operates unfavourably on him, let him compare the tumultuous passions of a lawless libertine with the chaste enjoyments of conjugal fidelity: and he will soon see the one is “like the crackling of thorns under a pot,” whilst the other is a source of steady and increasing comfort to the latest hour of his life.]

  III.      It provides for the happiness of the rising generation—

[What must be the effect of that licentious intercourse of which we have spoken? Would men feel much regard for children whose mothers they had ignominiously dismissed? Would even the mothers themselves feel that regard for their children, which they would have done, if they had still retained the affections of their cruel father? The women, reduced to great extremities, would doubtless in many instances leave their children to perish with cold and hunger, if not put a period to their existence with their own hands.

But how different the condition of children under the present system! Now both the parents become their guardians, and equally exert themselves to make provision for them. They look upon their children as their dearest treasure; and expect from them their richest comforts. Hence they feel interested in imbuing their minds with Christian knowledge, and in regulating their conduct according to the Christian code. In short, their happiness being bound up in their offspring, they, for their own comfort’s sake, instruct them in whatever is necessary to make them good members of society at least, if not also members of the Church above. We say not indeed that this effect is universally produced: but we do say, that the restriction in our text, if duly considered, has a direct tendency to produce it.]

  From this view of our subject we may SEE,

  2.      How great are our obligations to Christianity!

[God, even under the law, bore strong testimony against the licentious cruelty of his people: but our Saviour has decided the point for ever. None can henceforth inflict, or suffer, such injuries as the Jews inflicted on their wives. Even those who have no regard whatever for religion, are partakers of these benefits, in common with the whole Church. Christianity has raised the tone of morals, and made those things infamous, which are approved and applauded where the light of the Gospel is not known — — — But if the ungodly and unbelieving are thus benefited by the Gospel, how much more are they who feel its influence on all their conduct and conversation! They, knowing that the marriage union is indissoluble, set themselves to fulfil its duties; and in fulfilling them, are made truly happy. Behold a Christian family conducting themselves after this manner, and then you will see what Christianity has done for an ungodly world.]

  2.      How studious we should be to adorn its doctrines!

[In nothing is Christianity more seen than in the deportment of its votaries in relative and social life. It is easy for men to be on their guard when they are in company, and to demean themselves reverently in the house of God: but it is not easy for persons to be consistent in all their conduct amidst the various occurrences of domestic life. Here the tempers, if not restrained by grace, will break out: the husband will be imperious and harsh; or the wife will be fretful, querulous, and disobedient. Feeling a confidence that their respective weaknesses will be hid from public view, they shew them to each other without restraint. Beloved brethren, inquire whether this be not the case with you; and, if it be, learn to mortify these unhallowed tempers. The true way to adorn religion, is to propose to yourselves that image by which the marriage state is represented in the Gospel. It is compared to that union which subsists between the Lord Jesus Christ and his Church. The Church renders unto him all grateful obedience; whilst he exercises towards it the most self-denying and endearing affection. Thus should the wife be cheerfully obedient to her husband, even as to the Lord Jesus Christ himself, in every thing which is not contrary to the will of God: and the husband should account it his joy to manifest towards her all possible love, never exercising authority over her but with a view to her best interests and her truest happiness. Only let this be the pattern for your imitation, and you will never wish for a relaxation of that law whereby you are united to each other in an indissoluble bond. You will rather bless God that he has made the bond so strict; and you will avail yourselves of your mutual influence to advance in each other your spiritual and eternal interest, that, “as fellow-heirs of the grace of life,” you may dwell together in heaven for evermore.]

MCCCVI

SWEARING FORBIDDEN

  Matt. 5:33–37.

Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: but I say unto you, Swear not at all; neither by heaven; for it is God’s throne: nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these, cometh of evil.

AMONGST persons unaccustomed to hear the peculiar doctrines of the Gospel, a kind of jealousy is often excited by the very recital of the text; especially if the preacher be known to be zealous for those doctrines, and the passage which he has selected evidently inculcates them. This feeling is manifestly wrong; and every one who loves the Gospel sees in a moment the evil of indulging it. But is this feeling peculiar to those who are ignorant of the Gospel? No; by no means: for religious people themselves are too apt to yield to it, when any text is announced which leads only to the discussion of some moral subject. But if this feeling be wrong in the unenlightened part of mankind, it is a thousand times more so in those who profess to be enlightened, and who ought on that very account to love every portion of the sacred volume, and gladly to hear every truth insisted on in its season.

The subject of swearing does not seem to promise much edification to an audience conversant with the sublimer mysteries of our religion: but, if our blessed Lord saw fit to speak of it so fully in his Sermon on the Mount, we may be sure that our time cannot be misspent in investigating, as we purpose to do,

  I.      The nature and extent of the prohibition before us—

You must be aware that there is a very respectable body of people in this kingdom, who not only deny the lawfulness of oaths altogether, but make the abstaining from them an essential part of their religion; insomuch that the legislature, which exacts an oath of all others, allows them to give their evidence in a way of simple assertion. Now these people understand the prohibition in ourtext as unlimited: whereas we consider it as limited.

To exhibit it in its true light, I shall shew,

  1.      To what it does not extend—

[It does not extend then to oaths taken in a court of judicature. This is evident from their being absolutely enjoined on many occasions by God himself — — — Moreover, our blessed Lord submitted to be examined upon oath; and, on being adjured by the living God, gave a reply, which nothing else could extort from him. And by his disciples also such an use of oaths is manifestly approved: it is said, that an oath for confirmation is an “end of all strifec.” Now then I ask, would such kind of oaths have been commanded of God, taken by Christ, and approved by the Apostles, if there had been any thing necessarily and inherently wrong in them? We are well assured, that had they been in themselves morally evil, the use of them would never have been so sanctioned.

Nor does the prohibition absolutely extend to the use of them on any other solemn occasion. On some particular occasions they were imposed and taken by holy men of old. Abraham exacted an oath of his servant whom he sent to seek a wife for his son Isaac. Jacob took an oath of Joseph, as Joseph also did of the children of Israel, that they would carry up his bones to Canaan, and bury them in the promised lande. And Jonathan made David swear to him to exercise tenderness towards his posterity, after that he should be seated on the throne of Israel. Under the New Testament, the most distinguished of all the Apostles very frequently made an appeal to God, when the subject was such as needed a solemn confirmation, and could not be confirmed in any other wayg — — —

Who that considers this statement can doubt for a moment the admissibility of oaths on such occasions as could not otherwise be satisfactorily determined?]

  2.      To what it does extend—

[The foregoing limitation is intimated even in the text: for though the words, “Swear not at all,” appear to be indefinite, yet it is plain that the prohibition was designed only to reach to such oaths as were used in common “conversation:” “Swear not; but let your conversation be Yea, yea, Nay, nay.”

Nevertheless the import of the prohibition is very extensive. It extends, first, to all irreverent appeals to God. The “taking of God’s holy name in vain” is forbidden in the third commandment; which our blessed Lord is here rescuing from the false glosses of the Scribes and Pharisees. They thought that nothing but perjury was a violation of that commandment: but he informs them that all light mention of the name of God, and all irreverent appeals to him, were sinful. Well would it be, if they who customarily curse and swear, and they also who occasionally use the words “God knoweth,” were sensible of the guilt which they contract!

The prohibition extends also to all swearing by the creature. The Jews had a much greater reverence for the name of God than the generality of Christians have. Being averse to mention that, they invented an inferior kind of oaths, and swore “by heaven, or by the earth, or by Jerusalem, or by their own heads.” To these they annexed less sanctity, and were therefore less scrupulous about the violation of them. But our Lord shews, that to swear by the creature was, in fact, to swear by the Creator himself; since every creature was his, and subsisted only by his providential care. On another occasion he entered more fully still into this argument, and shewed the folly of recurring to such subterfuges. In fact, if a separation could be made, there would be to the full as much guilt in swearing by the creature as in swearing by the Creator; since it would be an ascribing of omniscience and omnipotence to that which is incapable of knowing the things about which the appeal is made, or of executing judgment between the parties. This is idolatry; and, as idolatry, will be visited with God’s heaviest displeasure. This statement is abundantly confirmed by the Apostle James, who prohibits the same kind of oaths under the pain of eternal condemnationk.

Once more, the prohibition extends to all unnecessary confirmation of our word. All vehement protestations are unbecoming the Christian character. Unless the urgency of the occasion require some additional testimony, a simple affirmation or negation is all that we should use: our “Yea should be yea, and our Nay, nay.” If questioned, we may repeat our answer; “Yea, yea,” or “Nay, nay;” but beyond that we ought not to go, except the authority of a magistrate, or the importance of the subject, absolutely require it.]

Having thus endeavoured to mark the extent of the prohibition, we will proceed to state,

  II.      The reasons of it—

Our Lord says, “Whatsoever is more than these, cometh of evil.” The words which are here translated “evil,” may also mean, “the evil one:” and in this sense many understand them. If we take them in the former sense, it relates to the source of such expressions; and if in the latter sense, it refers rather to their tendency: since Satan instigates men to swear, in order that he may accomplish by that means his own malevolent designs. Both senses being equally good and proper, we shall include both.

Our Lord then prohibits oaths, because they are evil,

  1.      In their source—

[Whence do they spring? Frequently from an undue vehemence of temper. Those who are irascible, almost always are intemperate in their expressions. They will swear, if not by God, yet by their life, their soul, their faith; or they will pledge their honour, which yet is God’s, as much as their “head” is God’s. In short, whether they affirm or deny, they will, directly or indirectly, make God a party in their cause. If reproved for this, they will urge their passion as an excuse; but this is to urge one sin as an excuse for another: and, if we grant that hasty expressions originate in hasty tempers, they are on that very account exceeding criminal. They “come of evil,” and are for that very reason to be condemned.

But they arise also from low thoughts of the importance of truth. A person duly sensible of the sacredness of truth will not hastily convey an idea that his simple assertions are unworthy of credit: he will be cautious what he affirms: and, having affirmed any thing, he will expect his word to be taken as much as his oath. If unreasonable persons require more, he will rather leave the confirmation of his word to other testimony, than admit, by unnecessary oaths or protestations, the existence of an intention to deceive. In direct opposition to such a character is he, who wantonly transgresses the commandment in our text: he proves by that very act, that he has no such high sense of honour, no such value for truth, no such disposition to maintain his character for veracity. What then must that habit be, which so degrades every one that yields to it; or rather, I should say, which marks him so destitute of the noblest attributes of man?

We may further add, that all violations of this commandment proceed from a disregard of God, and of every thing belonging to him. Who that had a reverence for the Divine Majesty, would dare to profane his name, and to appeal to him on every trivial occasion? People, when they take God’s name in vain, account it sufficient to say, “I did not think of it:” but what excuse is that? It says, in fact, ‘I have no reverence for God: he has forbidden such levity; but I have no fear of offending him: he is present when I profane his name; but I have no wish to please him. Were I in the presence of an earthly monarch, I could take heed to my words, and put a bridle on my tongue; but, though I know that God both sees and hears me, I regard him no more than if he did not exist. It is true, he declares, that, “if I take his name in vain, he will not hold me guiltless;” but “my lips are my own: who is he, that he should be Lord over me?” Let him say what he will, or do what he will, I am determined to have my own way, and to set him at defiance.’

Once more I ask, what must that habit be, which betrays such a disposition as this?]

  2.      In their tendency—

[Satan, “the god of this world,” is ever “working in all the children of disobedience.” As he put it into the hearts of Ananias and Sapphira to lie, so he puts it into the hearts of ungodly men to swear. By this he has several objects to accomplish.

By this he hopes, first, to eradicate truth and virtue from the world. When he has prevailed on men so to cast off the fear of God as to take his name in vain, he will easily instigate them to any thing else. Having already lowered their estimate of truth, he will soon lead them to overstep the bounds of truth, and occasionally to confirm their falsehoods also with oaths. Indeed he stirs up men to confirm with oaths that which is doubtful, more frequently than that which is true; and consequently to perjure themselves, without being at all aware what guilt they are contracting: and could he influence all, as he does the great mass of those who are under his dominion, there would be no longer any truth or virtue to be found. He was a liar from the beginning; and he would take care that all his children should be known by their resemblance to him.

By this too he hopes, in the next place, to bring God himself into contempt. How ardently he desires to attain this object, we need not say: but this is clear, that the means he uses to attain it are admirably adapted to the end proposed. Tell a person who is accustomed to swear, that God is displeased with him; and you make no more impression on him than if he had never heard of such a Being. Tell him that he shall be fined a few shillings, and he is all alive to the subject: but if you speak of “the judgments of God, he puffs at them” with perfect contempt. Nor is it in the speaker only that these effects are produced: the hearers of such conversation gradually lose their abhorrence of the sin, and their tender concern for the honour of their God: and the more this insensibility is diffused, the more does Satan exult and triumph.

Lastly, by this Satan aims to destroy the souls of men. What destruction he makes in this nation by means of oaths, none but God can tell. This appears to many to be a little sin; and Satan easily seduces men to the commission of it. But, even if it drew no other sins along with it, it would not be small, nor would the consequences of it be unimportant. God has said, that “he will not hold such persons guiltless.” They may hold themselves guiltless, it is true; but God will not form his judgment according to their estimate: he has fixed his determination, and will never reverse it. This Satan knows: and if he can but deceive us with vain hopes, he has gained his end. Yes, in truth, that roaring lion goeth about, seeking to devour us; and then does he most prosper in his endeavours, when he leads us to “sport ourselves with our own deceivings.”]

  ADDRESS—

  1.      Those who are addicted to the habit of swearing—

[I speak not to those who are familiar with oaths and imprecations (if their own consciences do not speak to them, all that I can say will be to little purpose) but to those who make only occasional appeals to God, or take his name in vain. View your sin as it has been set forth: view it in its source. What undue warmth of temper does it manifest! what insensibility to the value and importance of truth! and what a profane disregard of God! View it in its tendency: see how it tends to eradicate virtue from the world; to bring God himself into contempt, and to ruin the souls of men. Is this a habit that you will indulge? What do you gain by it? By other sins you obtain some kind of gratification; but by this, none at all: it brings no pleasure, no profit, no honour, along with it. In the commission of other sins you sell your souls for something; in this, for nought; you do not sell, but give, yourselves to your great adversary. O that God may impress this thought upon your minds, and that this word may be ever sounding in your ears, “SWEAR NOT AT ALL!”]

  2.      Those who are free from that habit—

[Shall I tell you what the ungodly world are ready to say to you? “These people will not swear; but they will lie.” Dearly beloved, this would be a dreadful reproach indeed if it were true: and whosoever he be to whom this reproach attaches, that person has reason to tremble for his state before God. Tell me not of faith, or love, or any thing else; for this is certain, that “all liars shall have their part in the lake that burneth with fire and brimstone.” Christian tradesmen, consider this in your dealings with mankind; for “as the nail sticketh between the jointings of the stones, so doth lying between buying and selling.” Christian servants, remember this when tempted to conceal a fault, or to exculpate yourselves from some blame. Let all, of every class, and every degree, remember this. If ye be Christ’s indeed, ye will remember him “in whose lips there was no guile found.” Let truth be in your inward parts, and let it be ever dear to your souls. Set a watch before the door of your lips; for “of every idle word you shall give account in the day of judgment;” yea, “by your words you shall be justified; and by your words you shall be condemned.”]

MCCCVII

RETALIATION FORBIDDEN

  Matt. 5:38–41.

Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: but I say unto you, That ye resist not evil: hut whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man trill 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.

IF Christianity be worthy of admiration on account of the sublime mysteries it reveals, it is no less so on account of the pure morality it inculcates. Its precepts are as far above the wisdom of fallen man, as its doctrines. Search all the systems of ethics that ever were written, and where shall we find such directions as these? In vain shall we look for them in the productions of Greece and Rome: in vain shall we consult the sages and philosophers of any other nation: such precepts as these are found no where but in the inspired volume. The law of retaliation has in all nations been deemed equitable and right: but in the Christian code it is expressly forbidden.

In considering the subject of retaliation, we shall notice,

  I.      The errors which obtain in the world respecting it—

The Pharisees admitted of revenge; and grounded that license upon the word of God. The passages which they adduced in confirmation of their sentiments were strong; but they did not at all refer to the conduct of individuals towards each other, but of magistrates towards the community at large. To apply them to individuals, was a perversion of them, a perversion disgraceful to the teachers of such doctrines, and fatal to those who embraced them.

We, having our Lord’s own comment on those passages, cannot any longer justify our errors by an appeal to Holy Writ: but yet our sentiments in relation to the subject treated of in our text, are, for the most part, precisely similar to those which were maintained among the Jews. Two things in particular we will specify, which are universally applauded amongst us, yet are exceeding contrary to the spirit of Christianity:

  1.      A rigid maintenance of our rights—

[Doubtless our rights, whether civil or religious, ought to be dear to us: and a certain degree of watchfulness over them may well be admitted; because if our rights, whether public or private, be invaded by one person, they may by another; and if they be suffered to be curtailed, they may be altogether annihilated. But this will not justify that extreme jealousy which some express about their rights. There are many who will talk incessantly about the rights of man, who yet will trample without remorse on all the rights of God. They will not suffer the smallest infringement of their own liberty; whilst they themselves are the most oppressive tyrants, wherever their authority extends. These may boast of their firmness in maintaining what they think to be right: but “they know not what spirit they are of.” How unlike are they to Paul, who, rather than insist upon the support to which, as a minister of Christ, he was entitled, would work at his trade by night, after having been occupied in preaching all the day! How unlike to Christ also, who, when, as the Son of God, he might have claimed exemption from paying tribute to the temple, wrought a miracle to satisfy the demand, rather than put a stumbling-block in the way of any by a refusal? We do not undertake to say, that, in cases of great importance, a person may not expostulate with his oppressor, as Christ did; or insist upon his right, as did the Apostle Paulc; but we are perfectly sure that a readiness to demand our utmost right on every occasion, argues a spirit very different from that which is inculcated in the Gospel of Christ.]

  2.      A keen resentment of wrongs—

[This is thought highly meritorious. A disposition to pass by an insult or an injury would be deemed meanness and cowardice; and the person who indulged it would be banished from society, and held up to universal scorn and contempt. Hence arise wars, duels, and domestic feuds without number. But is such a disposition agreeable to the word of God? Look at the conduct of David, when persecuted by Saul: he repeatedly had his adversary within his power, and could easily have killed him; but he would not: he preferred rather the committing of his cause to God; and rendered nothing but good, in return for all the evil that Saul had done unto him: and, to shew that he did not consider such conduct as a superfluous act of generosity, he brands the opposite conduct with the name of wickedness: “Thus saith the proverb of the ancients; Wickedness proceedeth from the wicked; but mine hand shall not be upon thee.” Compare with this the conduct also of the saints in the New Testament: St. James, speaking of them to their proud oppressors, says, “Ye have condemned and killed the just; and he doth not resist you.”]

That the sentiments of the world on the subject of retaliation are quite erroneous, will appear yet further, by considering,

  II.      The line of conduct which Christianity requires—

The authoritative command of Jesus in the text, is this: “I say unto you, That ye resist not evil,” that is, that ye resist not the injurious person. This, especially taken in connexion with our Lord’s illustration of it, undoubtedly enjoins us to live in the exercise of,

  1.      A patient spirit—

[We are not to be inflamed with anger against those who treat us ill: but to bear their injuries with meekness and long-suffering. The direction of the Apostle is, “In your patience possess ye your souls:” and again, “Let patience have its perfect work, that ye may be perfect and entire, lacking nothing.” I am aware, that it is difficult to bear injuries, when we know them to be altogether unmerited. But to abstain from every thing vindictive was enjoined under the Old Testament: and much more is it insisted on in the New Testamenth. And the more undeserving we are of the injurious treatment, the more are we called upon to display our patience, after the example of our blessed Lord, who instead of rendering evil for evil, silently committed his cause to his righteous God and Father.]

  2.      A yielding spirit—

Suppose a person were to carry the insult so far as to strike us a blow upon the face: what ought we to do then? Are we not at liberty to return the blow? No: we may expostulate with the injurious person as our Lord did; “If I have done evil, bear witness of the evil; but, if not, why smitest thou me?” but we must not for a moment think of avenging ourselves. It may be said, this would be an encouragement to him to strike us again: we hope not; but if it were, it were better to “turn the other cheek,” and be smitten again, than that we should resent the injury; for the blows only hurt our body; but the resentment would wound our soul.

Again, suppose any one were to injure us in our property, as well as our person, and, under colour of law, were to “take away our coat:” what shall we do? Shall we indulge a litigious spirit, in order to get it back again? No; rather let him “take our cloak also,” than induce us to gratify an angry or vindictive spirit.

Once more;—Suppose any one, under pretence of some public emergency, were to infringe upon our liberty, and to compel us (as the Jews did Simon the Cyrenian, when they “compelled him to bear” our Saviour’s cross,) to carry a burthen for them “a mile:” what then? Must we submit? Whether in all cases, or not, I do not pretend to say: hut this is clear; that it is better to “go with him two” miles, than to vex ourselves, and quarrel about it. The man that yields, is always safe; he knows the extent of the injury which he receives: but he who once begins to contend, knows not where he shall stop, nor what injury he may suffer in his own soul, before the contention shall cease.]

  3.      A forgiving spirit—

[Forbearance and forgiveness are frequently united in the Holy Scriptures; nor should they ever be separated in our conduct. Nor would the exercise of forgiveness be so difficult, if only we considered how much greater injury people do to themselves, than they can possibly do to us. Do what they will, they can never injure us, except in mere external things: our souls are beyond their reach: but, whilst they endeavour to injure us, they do the most irreparable injury to their own souls. Let us suppose for a moment, that a person, robbing us of a little worthless fruit, were to fall down, and break every bone of his body; would not our pity for his misfortune swallow up all resentment for his fault? So then it should be with us towards all who injure us: there is no comparison at all between the injury they do to us and to themselves; and therefore we should be ready to exercise forgiveness towards them, and to implore forgiveness for them at God’s hands.]

  LEARN then, from this subject,

  1.      How rare a thing real Christianity is—

[This is Christianity: all, without this, is an empty sound. Look then through the world, and see how little there is of it any where to be found: yea, let the saints themselves see how little of true Christianity they possess. This view of Christian duty may well fill every one of us with shame and confusion of face.]

  2.      How necessary a renewed spirit is, either to a right discernment of religion, or to the practice of it—

[The precepts of religion are no less foolishness to the natural man, than the doctrines. What heathen ever inculcated such lessons? or what unconverted Christian ever thoroughly approved them in his heart. People fancy that they have power to do the will of God: but can they do these things? As well may they attempt to turn the course of the sun, as so to turn the current of corrupt nature. We must have an understanding given us that we may know these things; and strength, that we may do themo.]

  3.      How ornamental true religion is to every one that possesses it—

[Who can see a person acting up to the spirit of these precepts, and not admire him? Who can help admiring this spirit in Christ and in his holy Apostles? Surely, such are “beautified with salvation,” and God himself must admire them.]

  4.      How happy the world would be, if vital Christianity universally prevailed—

[There would then be no scope for the exercise of these difficult graces, since no injuries would be committed upon earth — — — O that God would hasten that blessed time!]

MCCCVIII

LIBERALITY ENJOINED

             Matt. 5:42.

Give to him that asketh thee; and from him that would borrow of thee, turn not thou away.

TO render good for evil is a duty of indispensable obligation; and many commentators consider it as particularly enjoined in the words which we have just read. If we take the passage as connected with the directions which immediately precede it, its meaning will be, that we must not be contented with a patient submission to injuries, but must actively exert ourselves to render to our enemies any service which they may require. But, as this is plainly enjoined in the verses following our text, we rather understand the text as expressing in general terms the duty of liberality, without confining it to any particular description of persons: and in that light we propose now to insist upon it.

We shall inquire,

  I.      What is that spirit which is inculcated?—

Were we to adhere strictly to the literal meaning of the words, they would apply only to those whose circumstances in life empowered them to give and lend to their more necessitous brethren. Moreover, they might, as to the letter, be obeyed by a person of opulence, whilst he was far from yielding to God any acceptable obedience. We must therefore inquire, what that spirit is which they inculcate? They enjoin,

  1.      A spirit of compassion—

[It is to be supposed that those who make applications to us tor a gift or loan, are themselves in necessitous and distressed circumstances. And towards all such persons we should exercise unfeigned pity and compassion. We should consider them not merely as children of the same heavenly parent, but as members of our own body; and should have the same sympathy with them and desire to relieve them, as any one member of our body would feel towards any other that had sustained an injury. We should “look, not on our own things only, but every one also on the things of others;” “bearing their burthens,” and being as ready to participate their sorrows as their joys. The language of our hearts should ever be in unison with that of Job, “Did not I weep for him that was in trouble? was not my soul grieved for the poor?” This is a spirit which all must have, whatever be their situation and circumstances in life: and if we can “behold our brother in need, and shut up our bowels of compassion from him,” it may well be asked, “How dwelleth the love of God in us?”]

  2.      A spirit of benevolence—

[This is a disposition of a higher kind. There is a natural tenderness in many, and a susceptibility of impression from tales of woe, at the same time that they are not active in searching out opportunities of exercising their benevolent affections. But our feelings towards mankind should resemble those of a tender mother, who needs not to have her sensibilities called forth by any distressing accident: she loves her child, and delights in administering to its wants: her regards are spontaneously exercised towards it; and, if she see any occasion for more than ordinary attention, she finds her own happiness in contributing to the happiness of her child. Thus, if we saw one to whom a gift or loan was necessary, we should be ready, at the very first intimation of the case, to stretch forth towards him the hand of charity, conceiving ourselves more blessed in an opportunity of imparting good, than he can be in receiving it at our hands. In a word, we should tread in the steps of our adorable Lord, who “went about doing good;” and, like the sun in its course, should exist only for the benefit of others, and diffuse happiness wheresoever we come.]

  3.      A spirit of generosity—

[Particular occasions must be met with a zeal proportioned to them. It may be, that some urgent necessity has arisen, and that a great effort is requisite to sustain an afflicted brother. Or, it may be a season of general distress, when the multitude of those who need our assistance calls for more than ordinary exertions to relieve them. We have an instance of this in the primitive Church. The Jews were so inveterate against their brethren who embraced Christianity, that they would, if possible, have deprived them of all means of subsistence: but the richer converts, who had lands or houses, sold them, and put all their money into one common stock; thus reducing themselves to a level with the lowest, that all might be supplied with “food convenient for them.”

Another instance we have, in the churches of Macedonia, who, “in a trial of great affliction, and in the midst of deep poverty, abounded unto the riches of liberality,” exerting themselves, “not only according to their ability, but beyond it,” to supply their distressed brethren in Judæa.

Thus should it be with us, when any great and extraordinary difficulty has arisen: our spirit should rise to the occasion: and, if we cannot emulate that glorious example, we should at least he ready to comply with the exhortation of the Baptist, “He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.”]

Doubtless this disposition is amiable: but how shall we determine,

  II.      To what extent it should be exercised?—

With respect to the disposition itself we do not hesitate to say, that it admits of no limit whatever—

[There is not a person in the universe who is not called to exercise it. The mechanic, or the labourer, should exert himself, according to his ability, to relieve others; he should “labour, working with his hands, not to support himself merely, but that he may have to give to him that needeth.” Even the widow that has hut two mites, may yet exceed in her liberality all her opulent neighboursg. The very person that receives relief, may yet pant for an opportunity to afford it to others: and, in that case, God, who sees his heart, will accept the will for the deed: “for, if there be first a willing mind, it shall be accepted according to that a man hath, and not according to that he hath not.” Nor is there any assignable limit to the degree in which the disposition should be exercised. The only limit that can be mentioned (if it may be called a limit,) is, to be “merciful, even as our Father which is in heaven is merciful.”]

But the precise manner in which it should be exercised must be regulated by circumstances. It must vary according to,

  1.      Our own means and abilities—

[All persons have it not in their power to do good to the same extent: nor can all who have the same income, devote the same proportion of it to the poor: for a man who has a family, cannot possibly have so much to spare, as he who has none but himself to maintain: nor can it be reasonably expected, that one, who, from his rank in society, has a certain degree of dignity to support, can afford as much as another, who, with the same income, has no such necessity imposed upon him. Besides, persons may be very differently circumstanced. One may be able to afford a loan, when he is not able, with propriety, to give: and another may be able to give a smaller sum, when he cannot lend a larger. Persons therefore must judge for themselves in such particulars as these; and regulate their conduct according to their circumstances.]

  2.      The necessities of those who apply to us.

[To offer to a person who has been suddenly brought from affluent circumstances to poverty, such a pittance as we might give to a beggar, would be to mock and insult him: and, on the other hand, to bestow on a common beggar, what would be suited to the other case, would be most unpardonable profusion. Besides, we must judge whether there exist any necessity at all: for, if we will give to all who are willing to ask, and lend to all who are willing to borrow, we shall soon exhaust our own resources, however great they may be: and, by giving or lending where there is no necessity, we shall incapacitate ourselves for assisting those who are in real distress. Here then, doubtless, is scope for the exercise of discretion: and true liberality, instead of prohibiting such discretion, demands it at our hands.]

  3.      The prospect there is of our aid being effectual for the relief of him who asks it—

[Here is an idle man, who will do nothing for his own maintenance; a prodigal man, who never thinks of the use of money; a drunken and profligate man, who wastes all his substance in riotous living: to what purpose shall you exert yourself in any great degree for such persons? Give them all that you have, and they will soon be poor again. The best way to relieve such persons, is to provide labour for them, and to make a reformation of their conduct necessary for their own subsistence. Sometimes a seasonable loan may enable a person to provide for his family, when, without such aid, he could not attain the situation which is open for him. There, to strain a point for him, is both liberal and wise: but where the case is such as occurs daily all around us, we must so give, as that we may have a reserve to lend; and so lend, as that we may have a reserve to give. There are some cases, however, where we may well be absolved from either giving or lending, unless indeed just to supply the necessities of the moment; I mean, where a person’s circumstances are so involved, that all we can do for him would be only as a drop in the ocean. There, if by public contributions we can aid him, well: but, if not, to impoverish ourselves without benefiting him, would be, not piety, but folly.]

  It will not be unprofitable to subjoin a few HINTS for the use of,

  1.      Those who want relief—

[Many will ask a gift or loan without any real necessity. But such persons should reflect, that whilst they trespass thus on the liberality of the rich, they are themselves oppressors of the poor. It is in no person’s power to give to every one that asketh, or to lend to every one that would borrow (for though St. Luke so expresses it, the direction must be limited in the nature of things); and consequently, they who by unnecessary applications exhaust the funds of a liberal man, deprive him of the power of doing good to others who need it more. None therefore should take undue advantage of the piety of others, orseek from others what by increased activity they might furnish from their own resources.

Another point of great importance is, that they who borrow, should adhere strictly to their word, as to the season of repaying the loan. It is incredible, how much they who violate their engagements in this respect, discourage, and (I had almost said) harden the hearts of those who delight in doing good. I know it is said, “Do good and lend, hoping for nothing again:” and, if we be told, that the prospect of repayment is distant and uncertain, the duty is comparatively easy: but, when we are told that at such a season the loan shall be repaid, and find that the borrower thinks no more of his promises, or (as is frequently the case) asks a little forbearance in the first instance, and then, on finding it kindly exercised, construes that kindness into a forgiveness of the debt, that conduct has a sad tendency to wound the feelings of the liberal, and to make them averse from lending. In this view, therefore, the injury which such wicked people do, is exceeding great. I call them “wicked;” for so the Psalmist designates them; “The wicked borroweth, and payeth not again.” Nor is it their benefactors only whom they injure, but society at large; inasmuch as they prevent the exercise of benevolence towards many people far worthier than themselves. To all therefore who have contracted such obligations, I would recommend tenfold diligence and self-denial, till they have executed their engagements, and fulfilled their word.]

  2.      To those who impart it—

[It sometimes happens, that even in the generous mind a niggardly thought will arise, and a backwardness to exercise the benevolence that is called for. Against such thoughts God has very strongly cautioned us: and we shall do well to be on our guard against them. We should be careful “not to be weary in well-doing.” We should remember, that God himself is pledged for the repayment of all that we either give or lend, provided we act from a principle of faith and love. Thess best means of preventing such an evil thought is certainly to get the soul impressed with a sense of Christ’s love in dying for usp — — — But, next to that, it will be well to reflect, that we are only stewards of what we possess; and that, though no individual has an absolute claim upon us, the poor at large have: a portion of our property is their “due,” and we ought to pay it without delay. Let then every one lay by a portion of his income for benevolent usesr, and bear in mind, that both his present and future happiness will be augmented in proportion to his liberality.]

MCCCIX

LOVE TO ENEMIES ENJOINED

  Matt. 5:43–48.

Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven: for he 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? And if ye salute your brethren only, what do ye more than others? do not even the Publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect.

IT is well said by the Psalmist, that “the commandment of God is exceeding broad;” since it reaches to every disposition of the mind, and requires infinitely more than man, in his present weak and degenerate state, can perform. Indeed, though many traces of the law still remain upon the heart, and are discoverable by the light of reason, there are depths in it which unaided

reason could never have fathomed, and a breadth and length which it could never have explored. Amongst the precepts which we consider as known only through the medium of Revelation, we would particularly specify that which is contained in the text. Human nature would itself approve of love to friends; but our Lord commands us to love our enemies.

In discoursing on the text, we shall be led to consider,

  I.      The duty inculcated—

The Jewish teachers in general sanctioned the indulgence of hatred towards enemies—

[We must, in justice to them, acknowledge that they had some shadow of reason for their opinions: for God had commanded the Jews entirely to extirpate the Canaanites: and, though some little favour was to be shewn to the Edomites and Egyptians, the Ammonites and Moabites and Midianites were never to be treated with kindnessb; and “the very remembrance of the Amalekites was to be blotted out from under heaven.” Moreover, the duty of love seemed to be restricted to those of their own nationd: and in case even a Jew should accidentally kill any person, the man who was the nearest relative of the deceased was at liberty to kill the man—slayer, in case he could overtake him before he could enter into a city of refuge, or should be able afterwards to find him without the gates of that city.

But these mistaken teachers did not consider that a commandment given in relation to those devoted nations was not intended to be made a rule of conduct between individuals: nor did they recollect, that, whilst they restricted the word “neighbour” to those of their own nation, the Decalogue itself had taught them to comprehend the whole universe under that name: (for a Jew was no more at liberty to “covet the wife”of a Heathen, than he was of a Jew.) Nor, lastly, did they reflect, that the ordinance relative to the man-slayer was altogether typical of Christ and of his salvationg.]

In opposition to such erroneous notions, our Lord enjoined, in the most authoritative manner, the love of enemies—

[He takes for granted, that his faithful disciples would be “hated, reviled, and persecuted:” and under all the evil treatment which they may receive, he commands them to return kind words for bitter, benevolent actions for spiteful, and fervent prayers for the most cruel oppressions. Not that this was any new precept: it was enjoined under the law as strongly as under the Gospel; and was exemplified too under the legal dispensation, in almost as eminent a degree as even by the Apostles themselvesi. There is this difference, indeed, that the exercise of such heavenly tempers was less frequent among the Jews, because few of them comparatively attained to any high degrees of piety: whereas, now that “the Spirit is poured out more abundantly” upon the Church, this is a common attainment, or rather, I should say, an universal attainment, amongst all who are truly converted unto God. Our blessed Lord set us the example, “going as a lamb to the slaughter, and, as a sheep before her shearers, not opening his mouth,” either in threatenings or complaints. Even in the agonies of crucifixion he prayed for his murderers, as Stephen also did in his dying momentsm, and thousands of others also have done amidst the flames of martyrdom. This is our duty, even in such extreme cases as are here supposed; and consequently must be so in all cases of inferior moment.]

However difficult this duty may appear, we shall address ourselves cheerfully to the performance of it, if only we consider,

  II.      The reasons for performing it—

The Lord’s people are represented by the Apostle as “a chosen generation, a royal priesthood, an holy nation, a peculiar people, that they should shew forth the praises (or virtues) of him that hath called them.” But how are they to answer this great end of their calling? It is very principally by attending to this duty. By their performance of it they are to mark,

  1.      Their resemblance to God—

[The whole race of mankind, with comparatively few exceptions, is up in arms against God. A very great proportion of them are bowing down to stocks and stones: and almost all, even of those who acknowledge the one true God, are yet denying him daily, and shewing their enmity to him by wicked works. But how does he requite them? Does he avail himself of his power to deprive them of every comfort, and to punish them all according to their deserts? No: with much long-suffering he endures all their provocations, notwithstanding they are “vessels of wrath already fitted for destruction:” he even loads them indiscriminately with all the bounties of his providence, “making his sun to rise equally on the evil and on the good, and sending rain equally on the just and on the unjust.” In like manner must we act towards those who injure us. We must bear with them, and do them good according to our ability: and it is by such conduct only that we can approve ourselves his children. Let us not, however, be misunderstood: it is not necessary that we should deal with such persons altogether as our friends: for even God himself does not do that: he comes to his own people in a more intimate manner, and “sups with them,” and “makes his abode with them,” and “manifests himself unto them as he does not unto the world.” Thus also may we do. There is a love of benevolence, a love of beneficence, and a love of complacency, if we may so speak: the two former must be exercised towards all: the last may fitly be reserved for those who alone possess the dispositions worthy of it. Such a preference God himself authorizes, when he says, “Do good unto all men, but especially unto them who are of the household of faith.”]

  2.      Their superiority to an ungodly world—

[God will not be satisfied with seeing his people live after the manner of the ungodly. To what purpose have they been “redeemed,” if they are to retain the same “vain conversation” which those around them follow? To what purpose have “their eyes been opened to behold the wondrous things of God’s law,” to what purpose have they been adopted into his family, and been filled with his Spirit, and been made heirs of his inheritance, if they are not to walk worthy of their high calling? Are their superior knowledge, obligations, prospects, and assistances, to have no practical influence upon their lives? The vilest of publicans and sinners will love and benefit their friends; and is this a standard for God’s redeemed people? No: they must love their enemies: else, “What do they more than others?” Surely, if we are no better than others in our dispositions and conduct, we shall be no better than they in our eternal destiny.]

That we may have a more complete view of this duty, let us inquire into,

  III.      The extent to which it is to be performed—

The law of God is at once the rule and measure of our duty—

[The law is a perfect transcript of the mind and will of God. It was originally written upon the heart of man: and man’s perfect conformity to it constituted that image of God in which he was created. To have these dispositions restored, and thereby to regain that image, is the object which we are taught to aspire after with incessant ardour. God has promised to his people that they shall be “renewed after his image in righteousness and true holiness:” and of that promise we must seek the full accomplishment. To dream of a conformity to God’s natural perfections, were folly and madness: we cannot possibly be omnipotent, omniscient, omnipresent: but his moral perfections we may and must attain: nor ought we to be satisfied with any precise measure of them; we should never think we have attained any thing whilst any thing remains to be attained.]

To a perfect conformity to that law we must be ever pressing forward—

[This was St. Paul’s mind. After he had preached the Gospel for twenty years, and had attained an eminence of piety which probably none but the Lord Jesus Christ himself ever surpassed, he said, “Not as though I had already attained, or were already perfect, but I follow after, if that I may apprehend that for which also I am apprehended of God in Christ Jesus.” Nor is this a pursuit proper for Apostles only; it is equally necessary for all. “Now are we the sons of God,” says St. John: “and every one that hath this hope in him purifieth himself even as he is pure.” In a word, the model for our imitation is God: nor must we ever stop, till we are “holy as God is holy,” and “perfect even as our Father which is in heaven is perfect.”]

We cannot contemplate this subject without NOTICING,

  1.      What need we have of mercy at the hands of God—

[Let us look back through our whole lives, and see how numberless have been our transgressions against this holy law; and let us look into our own hearts, and see what a proneness there is in us yet daily and hourly to transgress it. Who does not find, that, when injured and insulted, his heart is ready to rise against his adversary in a way of retaliation and invective? Who does not feel, that, without the divine assistance, he can no more maintain the exalted spirit here spoken of, than he can create a world? — — — Let us then humble ourselves before God in dust and ashes. Let us acknowledge our desert of his heavy displeasure, and our need of pardon through the blood of Christ. Let us at the same time implore the assistance of his Holy Spirit, that we may be enabled to “walk as Christ walked,” and to exercise that kindness towards others which we desire and hope for when standing before his tribunal — — —]

  2.      What encouragement we have to expect mercy at his hands—

[Has God required us to love our enemies, even whilst they are manifesting towards us their enmity to the utmost of their power; and will not he himself shew mercy to us, when we lay down the weapons of our rebellion? Again; has he required of us such tempers as fruits of our conversion; and will he refuse us that grace which is necessary to produce them? Assuredly not. If he gives the bounties of his providence to his most inveterate enemies, he will surely give the blessings of his grace to his suppliant and repenting friends? Let not then a sense of past guilt appal us, or a sense of present weakness discourage us: but let us “go boldly to the throne of Grace, that we may obtain mercy, and find grace to help us in the time of need.”]

MCCCX

CHRISTIANS DO MORE THAN OTHERS

             Matt. 5:47.

What do ye more than others?

OUR Lord is here rescuing the law from the false glosses with which the Scribes and Pharisees had obscured it. It is quite a mistake to imagine that he extended the law beyond its original meaning. The law was perfect, being a perfect transcript of God’s mind and will. Had it required less than it now does, it would have been unworthy of God: in fact, unless its demands are now extended beyond what they ought to be (which we know is not the case,) it must have given men a license to love God and our neighbour less than we really ought: or, in other words, it would have given a license to sin. The particular command to which our Lord refers in the context was, “Thou shalt love thy neighbour as thyself.” This the Scribes and Pharisees interpreted as giving a liberty, if not an absolute command, to hate our enemies. But our Lord shews, that every man, whether friend or enemy, is comprehended in the term “neighbour,” and that every man therefore has a claim upon us to be loved by us as ourselves. If we extend our regards to friends only, “What,” says our Lord, “do ye more than others?.” This is a very pointed question, importing that the Lord’s people ought to do more than others, and may reasonably be expected so to do. In confirmation of this truth, I will,

  I.      Shew why the Lord’s people may reasonably be expected to do more than others—

The question is founded in reason and justice: for, if we be the Lord’s people in truth,

  1.      We are more indebted to him than others—

[All are indebted to him for the gift of a Saviour, and for the offer of eternal life through him. (Of temporal blessings such as the whole world partake of, I forbear to speak.) But true Christians are indebted not merely for a gift of the Saviour to them, but for having from eternity been given to the Saviour as his peculiar people, whom he should redeem from death, and enjoy for ever as “his purchased possession.” It is surprising how often our blessed Lord speaks of them under this character in his last intercessory prayer — — — And it is always mentioned as a distinguishing mercy, that raises them far above the rest of the world, and entails the greatest obligations upon them. Moreover, the faith by which they are brought into this union with Christ is also the gift of God. “To them it is given in the behalf of Christ to believe in him.” And this is no less a distinguishing mercy than the other: for the whole world, with the exception of this little remnant, are in unbelief. The peace too that flows from this union, O what an inestimable gift is that! “To the wicked there is no peace:” but these have “a peace which passeth all understanding,” and “a joy that is unspeakable and glorified.”

Say, whether this be not a very abundant reason for our shewing to God more gratitude than others, and labouring to serve him with every faculty both of body and soul?]

  2.      We have greater assistances from him than others—

[Every man has, more or less, what may be called the common influences of the Spirit. For there is no man who has not occasionally felt some compunction for his sins, and some desire of amendment. But whence do “these good thoughts and holy desires proceed, but from God?” They would no more arise in the heart of fallen man than of the fallen angels, if they were not suggested by the Spirit of God. But believers have what may be called the special grace of God; by which I understand, not a different kind of grace, but a different degree, even such a degree as shall prevail over all the resistance which it meets with in the soul. Nor is it only in order to their first conversion to God that they are so wrought upon, but through the whole of their lives are they preserved and strengthened by the same Spirit, in order to their final salvatione. To what a degree this strength is communicated to them, may be seen in various passages of Holy Writ: it is equal to that which God exerted in raising up Jesus Christ from the dead, and setting him at his own right hand, above all the principalities and powers of earth and hell. It is such as to display the powers of Omnipotence itselfg, and to approve itself the workmanship of Him who created the universe out of nothing.

All this is unknown to others, who, having never earnestly implored this aid, are left under the power of Satan, and are “carried captive by the devil at his will.” And is not this a call upon them for exertion? And does it not afford a just ground of expectation, that they shall do more than others who have no such assistance?]

  3.      We make a greater profession of zeal for God than others—

[The generality not only make no particular profession of love to God, but account this very want of profession a sufficient reason for all the carelessness and indifference which they manifest. But the believer does not thus glory in his shame. He knows his obligations to God; nor is he ashamed to confess them. He knows that he has been redeemed by the blood of God’s only dear Son; and that, “having been bought with a price, he is bound to glorify God with his body and his spirit, which are God’s.” He considers himself as called to die unto the world,” yea, to be “crucified unto it, and to have it crucified unto him, by the cross of Christ.” He acknowledges that “his affections are to be set, not upon things below, but on things abovel:” and that he has nothing to do in this world but to prepare for a better. Hence, if occasion require, he speaks of himself as running in a race, wresthng for the mastery, and engaged in a warfare. These things he professes, not from vain ostentation, but from necessity; or rather, he does not so much profess them as do them: and the profession is rather the result of his efforts, than any declaration independent of them. As far as mere profession is concerned, he would rather be silent than talkative: but his life speaks; and he is content that it should speak, if only it may afford a light which may be instructive and animating to those around him.

But this profession, whether voluntary or not, calls for consistency in his conduct, and makes it indispensable for him, whilst calling himself “a child of light and of the day,” not to walk as those who are “children of darkness and of the night.”]

  4.      God’s honour is more involved in our conduct than in that of others—

[Others may do what they will, and no one thinks of reflecting on religion on their account. Nay, even the grossest immoralities may he committed by them, without exciting any surprise, or attracting any notice. But let a follower of the Lord Jesus Christ do any thing amiss, and the whole world hears of it: nor is he alone blamed, who commits the evil condemned, but all who are connected with him in the same religious society are blamed also; yea, and all religious persons generally, as being all alike. Even the Gospel itself too is condemned as sanctioning such conduct, and as having a natural tendency to produce it. The general feeling on such an occasion is that of exultation and triumph: “There, there, so would we have it.” Had Saul committed the evils which David did, though the act might have been blamed, God’s honour would not have suffered. But when David sinned, “the name of God was everywhere blasphemed on his account.”

What an obligation then does this lay on Christians to “walk holily, justly, and unblameably” before men, that “the way of truth may not be evil spoken of through them!” If there is a “woe unto the world because of the offences” which are committed in the Church, and which harden multitudes in their infidelity, much more does woe attach to that man who commits the offences, and casts a stumbling-block in the way of others, to the destruction of their souls as well as of his own. In proportion therefore as any deviation from the path of duty in us may prove injurious to God’s honour and the interests of his Gospel, we are bound to “walk circumspectly, not as fools, but as wiser;” that all who behold our light may be led rather to approve of our principles, and to glorify our God.]

If our obligation to approve ourselves “more excellent than our neighbours” has been established, let us,

  II.      Inquire what we do more than others—

What do we more,

  1.      For our own souls?

[The world, alas! evince but little concern for their own souls. A formal round of duties is all that they judge necessary: and if they are observant of the outward decencies of religion, such as frequenting the House of God, attending upon the Lord’s table, maintaining family prayer, and repeating some form of devotion twice a day in their closets, they think they have done all that is required of them, and are ready to say, “What lack I more?” But all this may be only “a form of godliness, without the power,” and a service wholly unacceptable to the heart-searching Gody.

“What then do ye more than this?” Are all of you doing even as much? Are not even these forms neglected by too many? But supposing you to be observant of these, what do ye more? Alas! the generality would be utterly at a loss to answer this question. But the true Christian shall answer it, even though he be only at present as “a babe in Christ.” Do you ask me, What I do more? (he may say,) I search out my sins yet daily, in order to humble myself before God on account of them. I mourn over all that I have seen amiss in my whole conduct through life. I sigh, I groan, I weep, I smite upon my breast from day to day, crying, “God be merciful to me a sinner!” I flee to the Lord Jesus Christ for refuge: I renounce utterly all other ground of hope: I trust altogether in his atoning sacrifice, as expiating my guilt, and reconciling me to my offended God. I set my face towards Zion: and, though I travel not so expeditiously as I could wish, I make it my daily labour to advance; and I make no account of any difficulties, if only I may get forward in my heavenly way. The one concern of my life from day to day is, how shall I save my soul? “What shall it profit me if I gain the whole world, and lose my own soul?”

Now, my dear brethren, is this your state? are you thus concerned about your souls? and does your conscience bear witness, that, whilst others are occupied chiefly about the things of time and sense, “you account the whole world but as dross and dung, that you may win Christ, and be found in him, not having your own righteousness, but his?” Is this, I say, your state? Is it the state of all amongst you? of all? O would to God it were! But, if the truth were known, and it is most assuredly known to God, there are but few who can truly declare this to be the daily habit of their minds: yet must it be your habit, if ever you would be Christians indeed, and behold the face of God in peace.]

  2.      For the honour of our God?

[Little is this thought of by the world at large. But the true Christians are not unconcerned about it. They know that God may be honoured by them: and it is their most anxious desire to bring glory to their God. There is not a perfection of the Deity which they do not endeavour to honour and exalt: his omniscience, by walking as in his immediate presence: his omnipotence, by committing altogether to him their every concern: his love, his mercy, his truth, his faithfulness, by embracing his gracious offers in the Gospel, and relying on his promises as a sure ground of their hope. They walk with him, as Enoch did: they maintain “fellowship with him and with his Son Jesus Christ” all the day long: accounting it their chief joy to have a sense of his presence, and the light of his countenance lifted up upon them. In their actions, they consider not what will advance their own honour or interests, but what will promote his glory: and, having ascertained that, they go forward in the prosecution of it, without any regard to consequences: a fiery furnace, or a den of lions, has no terrors for them: they fear nothing but sin: and account it an honour and a privilege to lay down life itself in His service, and for His glory.

And now let me ask, is it thus with all of you? Are all of you thus studious to exalt, to honour, and to glorify your God? Have earthly things no value in your eyes, in comparison of God’s favour, and of his love shed abroad in your hearts? Yet without this you cannot be Christians indeed. Our blessed Lord has said, that “whoso loveth his life shall lose it; and that he only who is willing to lose it for his sake, shall find it unto life eternal.”]

  3.      For the benefit of mankind?

[To this there is a special respect in my text. The Pharisees maintained, that we were at liberty to hate our enemies: but our Lord said, “If you love your friends only, what do ye more than others?” The loving of enemies is an attainment far above the reach of the world at large. If they abstain from revenge, it is quite as much as they ever aim at. And as for endeavouring to “win the souls” of their enemies, the thought never so much as enters into their minds. But the true Christian has a far higher standard of duty in reference to these things. He feels, indeed, that it is no easy thing to “love his enemies, to bless them that curse him, to do good to them that hate him, and to pray for them that despitefully use him and persecute him;” but he labours to do it, and implores grace from God that he may be able to do it; and determines, through grace, “not to be overcome of evil, but to overcome evil with good.” Nor is he forgetful of his obligation to seek the eternal welfare of mankind. Hence he labours for the diffusion of the sacred oracles throughout the world: he finds delight in aiding every effort that is made for the salvation both of Jews and Gentiles: and in his more immediate neighbourhood he strives to promote, as far as in him lies, the spiritual and eternal interests of all around him. In his relative duties also especially he endeavours to shew the influence of true religion: as a parent or child, as a husband or wife, as a master or servant, as a ruler or subject, he makes a point of fulfilling his duties, so that the most watchful enemy shall have no reason to speak reproachfully.

Once more then let me ask, is it thus with you? Is there amongst all of you such government of your own tempers, and such a victory over all your evil passions, as that you adorn the doctrine of God our Saviour, and exhibit in the whole of your deportment his blessed image? As followers of Christ, all this is required of you: you are called, “as the elect of God, holy and beloved, to put on bowels of mercies, kindness, humbleness of mind, meekness, long-suffering; and to be forbearing one another and forgiving one another, if you have a quarrel against any man, even as God for Christ’s sake hath forgiven you:” and if you will approve yourselves to be Christ’s, “your righteousness must exceed that of the Scribes and Pharisees.” You must take even God himself for your pattern, and seek to be “perfect, even as your Father which is in heaven is perfect.”]

  SEE then,

  1.      How vain is that plea, that you are as good as others!

[Before that plea can be of any avail, you must inquire whether others are as holy as they ought to be: for if they be not, your equality with them can be no ground of satisfaction in the prospect of the future judgment. What consolation will it be to those who shall experience the wrath of God in hell, that they were as good as any who walked in “the broad road that led them to destruction?” It is not by any human standard that you will be judged in the last day, but by the standard of God’s unerring word: and whether you be as good or better than others, it will avail you nothing, if you be not found such as God requires, “Israelites indeed, and without guile” — — —]

  2.      How desirable is it to have our evidences of piety clear and decisive!

[The question put to us in the text, will be put to us in the last day; “What did ye more than others?” This question we ought to be able to answer now, in order that we may give a satisfactory answer then: and the more satisfactorily we can answer it now, the more comfort we shall have in looking forward to that day, and the more boldness when we shall stand at the judgment-seat of Christ. Whatever then ye have attained, forget it all, and press forward for yet higher attainmentsh, that so, whenever the day of Christ shall arrive, ye may rejoice, “and not be ashamed before him at his coming.”]

MCCCXI

DIRECTIONS RESPECTING ALMS-DEEDS

  Matt. 6:1–4.

Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, thai they may have glory of men. Verily I say unto you, They have their reward. But when thou doest alms, let not thy left hand know what thy right hand doeth: that thine alms may be in secret: and thy Father which seeth in secret, himself shall reward thee openly.

THERE are some duties so plain and obvious, that it is scarcely necessary to insist upon men’s obligation to perform them. Amongst these is the duty of relieving our fellow-creatures in distress, and making our abundance instrumental to the supply of their necessities. Our blessed Lord takes it for granted that all his disciples will be found observant of the duty itself; and therefore does not stop to inculcate the necessity of it; but merely gives directions respecting it, that it may be performed most beneficially to themselves, and most honourably to God. Instead of the word, which in the first verse is translated “alms,” there is, in the margin of our Bibles, the word “righteousness;” which, on the whole, is the preferable reading; as it avoids the tautology which there manifestly is in the passage as it now stands. The passage according to this reading requires, first, that our righteousness in general should be devoid of ostentation; and, next, that we should guard against ostentation, more especially in those several duties, which, as Christians, we are bound to perform. We are called to serve God with our souls, our bodies, and estates; and we must do the first by prayer, the second by fasting, and the third by alms.

Whichever reading we adopt, our subject will be the same: we shall be led to consider the directions which our Lord gives us in reference to alms. He tells us,

  I.      What we are to avoid—

A very principal feature in the character of the Pharisees was, ostentation: “they did all their works in order to be seen of men.” Against this in particular our Lord cautions us—

  1.      It is an evil to which we are prone—

[Whilst the caution itself implies this, (“Take heed,”) the experience of every individual attests it. Who does not feel a desire after the applause of man? Who does not consult in too great a degree the opinion of those around him? The more decent amongst the unconverted seem to be actuated by no other motive: whilst even the godly themselves are by no means exempt from its influence. It is not, however, without much self-knowledge and self-examination that we can discern the workings of this principle within us. We give ourselves credit for better motives and better principles, at the time that impartial observers mark distinctly the obliquity of our dispositions and conduct.]

  2.      It is an evil most carefully to be avoided—

[The bestowing of alms, like every thing else, must be judged of by the motive from which it springs: when done in order to acquire a character for benevolence and liberality, it is pride; when with a view to the obtaining of influence, it is ambition. It is then only to be deemed piety and charity, when it is produced by a concern for God’s honour, and from real love to our fellow-creatures. Precisely in proportion as any sinister motive actuates us, the action, how good soever it may be in other respects, is debased. It is not only stripped of all the good which it might otherwise have, but has in it a positive infusion of evil. Our blessed Lord called those “hypocrites,” who in distributing their alms, sought to draw the attention and admiration of the public: and such are all who tread in their steps. If our actions proceed from principles different from those which are pretended and avowed, we may palliate them as we please; but God will affix to them no other name than that of vile hypocrisy. It is scarcely needful, methinks, to say, that such a disposition must be put away with abhorrence.

But there is yet a farther reason for guarding against this evil; namely, that actions proceeding from such a principle can never be accepted of God. They may, and probably will, procure us the reward we seek after: they may render us popular, gain us applause, increase our influence, and bring us into high repute for liberality and goodness: but they will never receive any reward from God: they are not done for him; and therefore he will not accept them: they have no real piety in them; and therefore he will not reward them. We can easily see, that, if a person should spend ever so large a sum in feeding those by whose suffrages he is to be raised to eminence and distinction, he would not for a moment imagine that he laid God under any kind of obligation, or was entitled to expect any remuneration from him: the sums he lavished were the price of his worldly honours. Thus, as far as pride, or ostentation, or vanity, or worldly interest, excite us to liberality, we renounce all claim upon God. He has said indeed, that “what we give to the poor, we lend to him; and that he will repay it;” but he will never acknowledge as a loan to him, what was given by us to purchase the applause of man. Supposing it was pure gold in the first instance, we turn it all to dross the very moment we begin to pride ourselves in it.

In both these views then the caution deserves our deepest attention, and ought to be followed with the greatest care.]

Having told us what to avoid, our Lord proceeds to inform us,

  II.      What we should observe and do—

We should, to the utmost of our power, affect secresy—

[Doubtless there are occasions whereon we are called to dispense charity in a more public manner, and when the concealment of our name would have an injurious effect. On such occasions we do right to “let our light shine before men.” But, in all such instances, we should have the testimony of our own consciences, that it is the honour of God, and not our own honour that we seek. Where no such necessity is imposed upon us, we should “not let our left hand know what our right hand doeth:” we should hide our good deeds from others; we should hide them also from ourselves. Where we have not made an open parade of our charities, but have conformed to this precept as it respects others, we yet are too apt to contemplate our own actions with a very undue measure of self-complacency. Though we have not studied to make them public, we are delighted to find that they are known; and are pleased with the thought that we stand high in the estimation of others. The oblique hints which are suggested to us respecting the extent of our benevolence, and the greatness of the benefits we have conferred, are very gratifying to our proud hearts; and the accidental discovery of our goodness is relished by us, as a rich equivalent for the self-denial we exercised in concealing it. Alas! what deceitful hearts we have! At the very time that we profess to avoid the notice of others, we are “sacrificing to our own net, and burning incense to our own drag!” If we view our actions aright, they will furnish us rather with grounds of humiliation and gratitude. For, how small are our utmost exertions, in comparison with the greatness of our obligations, or the extent of our duty! What reason have we also to be ashamed of the mixture of principle, which has often operated to the production of them! And more particularly, what reason have we to adore and magnify our God, who has deigned to make use of such unworthy instruments for the good of his people and the glory of his name! This is the light in which our benevolence should be viewed; this is the spirit in which it should be exercised.]

What we do secretly for God shall be openly rewarded by him—

[He notices with approbation the hidden purposes of our heart: and every man who seeks only the praise of God shall assuredly obtain it: God will look not at the sums we give, but at the motive and principle from which we give it: and even “a cup of cold water given with a single eye to his glory, shall in no wise lose its reward.” Even a desire which we were not able to carry into effect shall be accepted of him, just as David’s was, who desired to build a house for the Lord: “Thou didst well, in that it was in thine heart.” How far God will recompense our liberality with present comforts, we cannot absolutely determine; but he will surely “recompense it at the resurrection of the just; and he would account himself unrighteous, if he were to forget to do so. This, however, we must ever bear in mind, that our actions are always exalted in God’s estimation in proportion as they are lowered in our own: and that the persons whom he represents as honoured and rewarded by him, are those who were altogether unconscious of their own excellencies, and were surprised to hear of services noticed by their Judge, which were overlooked and forgotten by themselves.]

  From this subject we may LEARN,

  1.      How impossible it is for any man to be justified by the works of the law—

[We inquire not now into any kind of gross sin: we will suppose that all of us are free from any imputation of that kind; and that our lives have been altogether spent in doing good: yet who amongst us would present his alms-deeds before the heart-searching God, and defy him to find a flaw in them? — — — If we cannot do that, we must renounce all confidence in the flesh, and rely only on the meritorious sacrifice of the Lord Jesus — — —]

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