Matt. 7:15–20.

Matt. 7:15–20.

  2.      How thankful we should be that a Saviour is provided for us—

[The Lord Jesus Christ is come into the world to seek and save us. He is that Great High Priest who “bears the iniquity of our holy things,” and will clothe us with the unspotted robe of his righteousness, provided we are willing to put off “the filthy rags of our own.” Let us look then to him, whose works alone were perfect. Let us remember, that “though we know nothing by ourselves, yet are we not hereby justified:” God may have seen much obliquity in us, where we ourselves may have been perfectly unconscious of it: but if, on the whole, our “eye has been single,” our imperfections shall be pardoned, and our services be recompensed with “an eternal great reward.”]

MCCCXII

DIRECTIONS RESPECTING PRAYER

  Matt. 6:5–8.

And when thou prayest, thou shall not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly. But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.

WHAT David spoke respecting the Pentateuch is strongly exemplified in the Sermon on the Mount; “By it are God’s servants warned.” Both sins and duties are here exhibited to us in their proper light: the sins of the heart are reprobated, no less than those of the outward act: and the duties which are performed without proper motives and dispositions are shewn to be void of any real worth. Hence we are warned to look chiefly at the heart, and to judge of our state entirely by what we find there. If, for instance, we have been in the habit of dispensing alms, we must not therefore conclude that we have pleased God, unless, upon an examination of our own hearts, we have the testimony of our conscience that we desired to please him. In like manner, if we have been given to prayer, we must not imagine that our prayers have been accepted, unless they have been offered in sincerity and truth. To this effect our Lord teaches us in the words of our text; in which he gives us directions respecting prayer, and guards us against those dispositions which are too frequently indulged in the performance of that duty.

  I.      Against hypocrisy—

An ostentatious display of devotion is most hateful to God—

[The Pharisees of old were intent only on gaining the applause of man. Hence, on every occasion, they acted a part, as players on a stage. Even their private devotions were made subservient to their main design; and were ostentatiously displayed in places of public concourse. They pretended to have so much reverence for God, that they would not defer their accustomed services even for a few minutes, but would perform them in the corner of a street, or in any other place, however conspicuous and frequented; whilst, in reality, the whole was a contrivance, in order to attract notice, and obtain a high reputation for sanctity. Such persons our Lord justly calls “hypocrites,” and their services he declares to be altogether unacceptable to the heart-searching God.

These precise habits are no longer seen; but the disposition from whence they arose, prevails as much as ever. We shall not now speak of formalists, who frequent the house of God in order to be accounted religious, because we shall notice them under another head: but there are many in the religious world who very nearly resemble the Pharisees of old, whilst they themselves have not the least idea that there is any such defect in their character. I refer to those who are forward to pray and to expound the Scriptures in religious societies, whilst they have no delight in secret prayer, but only in displaying their gifts and talents. I would notice those also, who, in the house of God, use unnecessary peculiarities, whether of voice or gesture, in order that they may appear to be pre-eminently devout. Nor must we overlook those who carry the same hypocritical desires even into their own closets, and contrive, either by the loudness or the length of their devotions, to convey to their families an idea of transcendent piety. But such dispositions, by whomsoever indulged, are hateful to God: and in proportion as we are actuated by them, we debase our best services, and render them an abomination to the Lord.]

In all our approaches to God, we should rather affect privacy and retirement—

[Doubtless, when in the house of God, we ought to conduct ourselves with the deepest reverence: nor should we be afraid of the observations which may be made upon us by ungodly men. Whatever consequences may attend a reverential regard for God, we ought not to put our light under a bushel; but should, like Daniel, brave death itself, rather than for a moment deny our God. But where our devotions are professedly private, and no necessity is imposed upon us, we should shun every thing which has the appearance of ostentation or vain-glory, and study to approve ourselves to HIM only, “who seeth in secret.” It is his approbation only that we should regard; and from him only should we seek “a recompence of reward.”]

At the same time it becomes us to be equally on our guard,

  II.      Against superstition—

Superstitious services are scarcely less common than those which are hypocritical—

[The Heathen imagined that their gods were to be moved by long services and vain repetitions. Hence the worshippers of Baal cried to him, “O Baal, hear us! O Baal, hear us!” and continued their cry from morning to noon, and with increased earnestness from noon to evening. And to this hour a great part of the Christian world (the Papists, I mean) continue a superstition as absurd as any that can be found in the heathen world: they repeat their Ave-Marias and their Paternosters a great number of times; (keeping an account thereof with their beads;) and then think that they have performed an acceptable service to the Lord, though they have not offered to him one spiritual petition. Happy were it if such superstition were confined to them: but the same thing obtains also amongst ourselves. What is more common than for persons to attend the house of God, and to go through the service in a dull formal manner, and then to return home satisfied with having performed a duty to their God? Yet the religion of many who fancy themselves devout, consists in nothing but a repetition of such services: and if these services be repeated on the week days as well as on the Sabbath, they take credit to themselves for possessing all the piety that God requires. In some things, I confess, these persons set an example worthy the imitation of the religious world: they are always in their places at the beginning of the service; and they shew a becoming attention to it throughout the whole, both in their reverent postures and their audible responses: and, if my voice could reach to every professor of religion throughout the world, I would say, LEARN OF THEM; and as far as these things go, IMITATE THEM. Still, however, inasmuch as the religion of these persons consists in forms only, without any suitable emotions of the heart, it is no better than the worship of the heathen: our Lord himself says, that “in vain do any persons worship him, who draw nigh to him with their lips, whilst their hearts are far from him.”

Some who are truly enlightened, have yet the remains of this old leaven within them; and are apt to judge of their state, rather by the number and length of their services, than by the spirituality of their minds in them: and it would be well if some who minister in holy things, and who multiply their services beyond what their strength will endure, would attend to this hint.]

But we should have more correct notions of the Deity, than to imagine that he requires, or accepts, such services as these—

[We mean not to say, that persons may not profitably and acceptably prolong their services to any extent, when their spirits are devout and their hearts are enlarged; for our Lord himself spent whole nights in prayer and in communion with his God: nor do we say, that all repetitions of the same requests must necessarily be superstitious; for our Lord himself, thrice within the space of one hour, retired for prayer, and poured out his soul in the very same words: but we must be understood to say, that the acceptableness of our prayers does not depend on the length of them. God does not need to be informed, or to be persuaded, by us: he is omniscient, and “knows what we need, before we ask him;” and he is all-merciful, and is infinitely more ready to give than we are to ask. We mistake the nature of prayer altogether, if we think that God is prevailed upon by it to do what he was otherwise averse to do. It is true, he requires us to be importunate: but such expressions as these are not to be strained beyond their proper import: the use of prayer is, to affect our own souls with a deep sense of our guilt and misery; to acknowledge our entire dependence upon God; to raise our expectations from him; and to prepare our hearts for a grateful reception of his blessings; that, when he has answered our petitions, we may give him the glory due unto his name. It is a truth not generally known, that the very disposition to pray is a gift from God; and that God does not give because we pray, but stirs us up to pray, because he has before determined to give: and this truth, well digested in the mind, will keep us equally from a presumptuous neglect of prayer, on the one hand, and from a superstitious use of it, on the other.]

  In addition to the foregoing cautions, we will suggest two or three others, arising out of a more minute attention to the text, which will serve as a further APPLICATION of the subject—

Guard then,

  1.      Against neglect of prayer—

[Our Lord does not here directly enjoin prayer as a duty, but he takes for granted that all his followers will pray. On any other supposition than this, his directions would lose all their force. In a subsequent part of this sermon he both enjoins it as a duty, and suspends on the performance of it all hopes of obtaining blessings from God. In truth, it is not possible for a child of God to neglect prayer. Prayer is the very breath of a regenerate soul: and “as the body without the spirit is dead,” so the soul, without those spiritual affections which go forth to God in prayer, is dead also. As soon as ever Saul was converted to God, the testimony of God respecting him was, “Behold, he prayeth.” Those who neglect prayer, are decidedly ranked among the workers of iniquityh, on whom God will pour out his everlasting vengeance. Think then, beloved, how many there are amongst us, who have reason to tremble for their state! O that every prayerless person would lay this thought to heart! — — —]

  2.      Against formality in prayer—

[Prayer is a service of the heart, and not merely of the lip and knee. It is a “pouring out of the soul before God,” and “a stirring up of ourselves to lay hold on God.” Let none then deceive themselves with mere formal services, whether public or private. As to the circumstance of using a preconcerted form of words, that makes no difference either way: a person may pray spiritually with a form, or formally without one. The true point to be ascertained is, Do the feelings and desires of our souls correspond with the expressions of our lips? If they do, that is acceptable prayer; if not, it is altogether worthless in the sight of God. In the foregoing address, we have warned the infidel and profane: in this we would warn the superstitious and hypocritical. Yes: we must testify against them, that God looketh at the heart; and that they never will find acceptance with him, till they come to “worship him in spirit and in truth” — — —]

  3.      Against unbelief in prayer—

[It is our duty not only to pray, but to pray in faith. We are to draw nigh to God as “a Father,” and as “our” Father. It is our privilege to “have access to him with boldness and with confidence by faith in the Lord Jesus.” We “should lift up holy hands to him, without doubting.” We are told that “if we waver in our minds, we must not expect to receive any thing at his hands.” Let us then come to him with enlarged hearts: let us “open our mouths wide, that he may fill them.” Let us ask, whatever we feel that we stand in need of: and, when we have asked all that we are able to express, let us think what unsearchable gifts he has further to bestow: and when we have exhausted our store of words and thoughts, let us remember that he is “able to give us exceeding abundantly above all that we can ask or think.” Petitions offered in such a frame as this, will never be unacceptable: such addresses will never be considered as “vain repetitions,” even though they were offered every hour in the day. Indeed, such a frame as this is intended by the Apostle, when he bids us to “pray without ceasing:” and such devotions will surely bring with them a rich reward: even in this world will God “reward” them, and “openly” too, by the manifestations of his love and the communications of his grace: and, in the world to come, he will say concerning us, as of Nathanael of old, “Behold an Israelite indeed,” a man of prayer: “I saw him under the fig-tree,” and in other places whither he retired for prayer; and I now, in the presence of the assembled universe, bear testimony to him as a faithful servant, that shall inherit the kingdom, and possess the glory which I have prepared for him.]

MCCCXIII

HALLOWING GOD’S NAME

             Matt. 6:9.

After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.

IT is of the utmost importance to every human being, to know how he shall approach his God with acceptance. Hence some even of the heathen philosophers endeavoured to instruct their disciples how to pray. We do not find indeed any form of prayer provided for the Jews, with the exception of some short passages which may be regarded in that lightb. But in the New Testament we are informed that John the Baptist gave special instructions to his disciples respecting prayer; and our blessed Lord composed a prayer which should be used by his followers, and should serve also as a pattern for prayer to his Church in all ages. If it be thought that it was intended only for his disciples in their infantine state, previous to the out-pouring of the Spirit upon them, let it be remembered, that it was recorded by the Evangelists a great many years after the full establishment of Christianity, without any hint of its use having been superseded: and consequently, we have the same reason to use it as the form and pattern of our supplications, as the Apostles themselves had: the only difference is, that as our Lord more clearly taught them afterwards to offer their petitions in his name, we must avail ourselves of that further information, to render our prayers more acceptable to God.

It being our intention to enter at large into the consideration of this prayer, we shall confine ourselves at present to that portion of it which we have read; in which are two things to be noticed:

  I.      The invocation—

It is to God alone, and not to creatures, whether angels or men, that we are to address our prayers: “God is a jealous God, and will not give his glory to another.” But to him we are invited to draw nigh; and are taught to regard him,

  1.      As a loving Father—

[Under this title God was known to his people of old. Indeed it was the appellation, which, in their eyes, was the surest pledge of his love: the appellation too in which he himself appeared peculiarly to delight. And well may it be a comfort to us to be permitted to address him by this endearing name: for, if he be a Father, he will pity our weakness, and pardon our sinsg, and supply our every want. True, if we have no nearer connexion with him than the ungodly world, and are his children only by creation, we can derive comparatively but little comfort from it, because we are in rebellion against him: but if we be his children by adoption and grace, what may we not expect at his hands? When we come to him as members of that great family, pleading for ourselves individually, and for the whole collectively, and addressing him in the name of all, as “our Father,” methinks he cannot turn away his ear from us: “We may ask what we will, and it shall be done unto us.” Only let us come with “a spirit of adoption, crying, Abba, Father!” and, however “wide we may open our mouths, he will fill them.”]

  2.      As an almighty Friend—

[When we are taught to address God as our Father “which is in heaven,” we are not to understand it as distinguishing him from our earthly parents, but as intended to impress our minds with a sense of his majesty: to remind us, that he sees every thing which passes upon earth, and that he has all power to relieve us, to the utmost extent of our necessities. The consideration that he is our Father, encourages us to come “with boldness and with confidence;” but the thought that he is that “high and lofty One who inhabiteth eternity,” and dwelleth in the light which no man can approach unto; the thought that he knows even the most secret motions of our hearts, and is alike able to save or to destroy; these considerations, I say, are calculated to beget a holy fear in our minds, and to temper our boldness with reverential awe.

Such are the feelings which should be blended in our hearts, whenever we draw nigh to a throne of grace. We should go to God as our Father; but, remembering that “he is in heaven and we upon earth, we should address him in words select and few.”]

Let us now turn our attention to,

  II.      The address—

In this prayer there are six different petitions; three for the advancement of God’s honour, and three for the promotion of our happiness. The former having the precedence, may fitly teach us, that a regard for God’s honour ought to be first in our intention and desire. Yet it may well be doubted whether the address which is presented to God in our text, is a petition, or a thankful acknowledgment. Perhaps, in so concise a form as this, both may be properly included. Agreeably to this idea we shall consider the address,

  1.      As eucharistic—

[Though not generally regarded in this light, it seems naturally enough to bear this construction, inasmuch as it accords exactly with the feelings of a devout soul, when impressed and animated with a sense of God’s paternal love. Suppose a person to have been meditating on the perfections of his God, the stupendous display of his love and mercy in Christ Jesus, his covenant engagements to his believing people, and the innumerable benefits conferred upon them; suppose him also to be warmed with the thought that this God is his God, his Father, and “his eternal great reward;” what would be the first effusions of his soul? Would he not burst forth into praises and adorations, and even labour for words whereby to express his love and gratitude towards him? Thus it was with David on many occasions; and thus it will be with all who truly delight themselves in God. Sometimes, no doubt, the believer’s mind will be led to dwell rather on other subjects, whether of confession or petition, as circumstances may require: but where nothing extraordinary has occurred to distract his attention, sure I am that the language of adoration is most expressive of his feelings, and most suited to his state.]

  2.      As supplicatory—

[The Christian will not be satisfied with his own personal endeavours to honour God. But will wish and pray that the whole universe may render him the honour due unto his name. Hence he will beg of God to banish from the world all ignorance and error; and so to reveal himself to mankind, that all may be constrained to shew forth his praise — — — This, I say, is nigh unto the heart of the believer: he will long to promote it to the utmost of his power: he will pant after it, as an object of his most anxious desires: and he would be glad if every creature, rational and irrational, animate and inanimate, could unite in this as their one blest employn.]

  Hence we may LEARN,

  1.      How glorious is the liberty of God’s praying people—

[They are rescued from the dominion of slavish fears and selfish desires. “Happy art thou, O Israel, O people saved by the Lord!” Inexpressibly happy are all whose hearts accord with the language of our text! Methinks they resemble, as nearly as such imperfect creatures can, the inhabitants of the realms of light. The cherubim around the throne veil their faces and their feet, in token of that reverential awe which they feel in the presence of the Deity: and the glorified saints cast down their crowns before the footstool of their Lord, to express their sense of their unworthiness of the mercies vouchsafed unto them; whilst the whole united choir vie with each other in hallelujahs to God and to the Lamb. Thus it is with the saints on earth, both in their secret chambers and in the house of God: they are filled with adoring thoughts of God their Saviour, and “rejoice in him with joy unspeakable and glorified.” Doubtless they experience changes in their frames, and seem at times almost to have forgotten their high privileges: but in their better seasons they shew forth the power of divine grace, and enjoy an antepast of heaven. O that all of us might know their blessedness, by sweet experience!]

  2.      What losers are they who neglect prayer—

[The generality of people account prayer a drudgery: but they are bitter enemies to their own souls. What loss do they suffer in having God for an enemy, when they might have him for their Friend and Father! As for God, he suffers no loss: if they refuse to glorify him willingly, he will glorify himself upon them against their will. Reflect then, brethren, what sufferers you are, whilst you are turning your back on God! You have no Father to go to in the time of trouble; no sweet assurance that Almighty wisdom and power are exercised for your support; no anticipations of the blessedness of heaven. On the contrary, all your enjoyments are empty, all your prospects dark. In this world you have little happiness above the beasts; and in the world to come, an eternity of unavailing sorrows. O that you would now begin to pray! O that God might say of you this day, as he did of Saul immediately after his conversion, “Behold, he prayeth!” Then, however desperate your case may now appear, you should soon be received into the family of your God, and be partakers of his inheritance for evermore.]

MCCCXIV

THE LORD’S PRAYER

             Matt. 6:10.

Thy kingdom come. Thy will be done in earth, as it is in heaven.

HIGHLY as the Lord’s Prayer is esteemed amongst us, and frequently as it is used, there is scarcely any part of Scripture less considered: we are contented with repeating the words, without ever attending to its true import. The fact is, that though it is written for the use of all, none can use it aright but the true Christian: it is the Christian only, whose heart can embrace the subjects contained in it.

The first petition which we are taught to offer, is, that God’s “name may be hallowed” and adored. The two next petitions (which now come under our consideration) are intimately connected with it; they have respect to,

  I.      The universal establishment of his kingdom—

The kingdom, for the establishment of which we pray, is that of the Messiah—

[The dominion which God exercises by his providence, cannot be more universal than it is: “his kingdom ruleth over all.” But the government which he maintains over the souls of men has in every age been extremely limited and partial. That is the kingdom which God has determined to erect: of that the prophets have distinctly prophesied, and declared that it should be subjected to “Messiah the Princeb:” its extent is to be universal, and its duration to the end of timed.

The time was now at hand when the foundations of this kingdom were to be laid: and there was a general expectation, both among the godly and the ungodlyf, that measures for its establishment would speedily be adopted. True it is, that few, if any, sufficiently advert to the spiritual nature of this kingdom: but our Lord gradually rectified the apprehensions of his followers respecting it: and taught them to expect the long-wished-for period; and to pray that nothing might be able to retard its arrival. Some have thought, that, since the establishment of Christianity in the world, there is no further occasion for this petition: but there is, in fact, the same occasion for it now as there was at the first moment it was suggested to the disciples: the only difference between their use of it and ours is, that they prayed for the commencement of this kingdom, and we for its progressive and final establishment. Indeed, the kingdom itself will never have attained its utmost bounds, till every enemy of it be put under the Messiah’s feet, and every subject of it be perfected in glory.]

Nor can this event have too prominent a place in our prayers—

[After the general petition that God’s name may be glorified, we are taught immediately to desire the advent of the Messiah’s kingdom. Nor is this without reason: for it is by the establishment of this kingdom, and by that alone, that God’s name can ever be sanctified in the earth. Look at the Heathen world, who are worshipping devils, or bowing down to stocks and stones: what glory has the Lord from them? Look at those who are carried away by the Mahometan delusion, or hardened by Jewish infidelity: these profess indeed to acknowledge the one true God; but they cast his word behind them, and are avowed enemies to his only-begotten Son. Look at the Christian world, by whom he is dishonoured no less than by any of those whom we have before mentioned: with the exception of a little remnant whom he has renewed by his grace, there is not one on earth that truly loves him, or cordially adores him: all have some idol in their hearts which they prefer to him, some darling lust which they will not sacrifice for his sake. Here surely is abundant reason why we should entreat him to put forth his almighty power for the conversion of the world.

Let this petition then be offered by us with constancy, and with an earnestness proportioned to its importance. Let us pray that “the word of the Lord may have free course and be glorified amongst us:” that he would “gird his sword upon his thigh, and ride on in the cause of meekness and truth and righteousness;” till “all the kingdoms of the world become the kingdom of the Lord and of his Christ.”

God requires this at our hands; nay more, the creation itself demands it of us. “The whole creation are represented as groaning and travailing in pain together” in expectation of this event; and therefore may well be considered as calling on us to exert ourselves in every possible way for their complete deliverance. Whenever then we contemplate the state of those around us, or extend our views to the Heathen world, let us lift up our hearts to God, and pray, “Thy kingdom come.”]

Closely connected with this petition is that which next occurs, for,

  II.      The unlimited execution of his will—

This will flow from the former, as an effect inseparable from it. We cannot approve ourselves subjects of the Redeemer’s kingdom in any other way than by our obedience to his will. Hence we are taught to pray, that God’s will may be done by ourselves and all mankind, even as it is done in heaven: and that too,

  1.      In a way of cheerful acquiescence—

[The angels, notwithstanding they dwell immediately in the presence of their God, and behold “the works which he doeth for the children of men,” are yet not privy to his ultimate designs; nor do they understand the full scope of all that they behold. As, under the Mosaic dispensation, the cherubim upon the mercy-seat were formed in a bending posture, looking down upon the ark, in order, as it were, to search out the mysteries contained in it, so are the angels represented by St. Peter as “desiring to look into” the Gospel salvation; and St. Paul says, that the revelation which God has with progressive clearness made of himself unto the Church, is no less instructive to them than to us. But we are well assured that they never for a moment doubt either the wisdom or goodness of God in any of his dispensations. In this they are a fit pattern for our imitation. We know not the secret purposes of God in any thing that he does: his ways are in the great deep, and his footsteps are not known. But we should be satisfied in our minds, that “he does, and will do, all things well;” and that, though “clouds and darkness are round about him, righteousness and judgment are the basis of his throne.” However mysterious his ways may appear, we should at all times solace ourselves with this, that “what we know not now, we shall know hereafter.” Were this spirit universally prevalent, discontent would be utterly banished from the world. Under the most afflictive dispensations we should maintain a humble composure and a thankful frame. What a desirable state! how honourable to God! and what a source of happiness to man!]

  2.      In a way of active obedience—

[Here also are the angels a pattern for us: they are “ministers of God, to do his pleasure; and they do his commandments, hearkening unto the voice of his word.” The very first intimation of the Divine will is quite sufficient for them. Whatever the office be, whether to deliver Lot from Sodom, or to destroy a hundred and eighty-five thousand Assyrians, they execute it with equal readiness and equal pleasure. Thus should we engage in the service of our God: it should be “our meat and our drink to do his will:” we should hearken diligently to his word, in order to learn what we have to do; and then we should do it without hesitation, without weariness, without reserve. Nor should we be satisfied with having our own souls brought into this state; we should long to see every sinner upon earth, and “every thought of his heart, captivated in like manner to the obedience of Christ.” The Apostle’s prayer should be the language both of our hearts and lips.

But who can effect this change? Who can subdue the unruly wills and affections of sinful men? None but God: he must “make them willing in the day of his power, or they will continue in their rebellion even to the end. To him therefore we should look; and to him should we make our supplication, that he would “reveal his arm,” and subdue the nations to the obedience of faith.]

  From this directory for prayer, we cannot but OBSERVE,

  1.      What elevation of mind religion inspires—

[Statesmen and philosophers, however enlarged their minds, are occupied solely about the things of time and sense: whereas the Christian, even though he be poor and illiterate, “separates himself” for the pursuit of higher objects, and “seeketh and intermeddleth with heavenly wisdom.” The universal establishment of the Messiah’s kingdom, and the unlimited execution of the Divine will, the bringing down of heaven to earth, and the assimilating of earth to heaven, these are the subjects of his daily meditation: these are the objects of his most ardent desire. The men of science justly value themselves on having enjoyed the blessings of education: they know and feel the benefit of having their thoughts raised to the contemplation of objects that are out of the reach of vulgar and illiterate minds. But the Christian surpasses them incomparably more than they surpass the lowest of mankind: his meditations are more noble; his mind is more enlarged. Let us learn then to form a proper estimate of religion; and to regard it with the veneration it deserves.]

  2.      What happiness it is calculated to produce—

[Let these petitions be answered; let this state of things prevail; let the Messiah reign in the hearts of all mankind; let the example of angels be emulated by every human being. Will any one say, that this would lessen the happiness of the world? Will any one say that he even feels a doubt upon the subject? No: we are all convinced in our consciences, that in proportion as we approximated to the holiness of angels, we should also participate their bliss. See what it is that occasions by far the greater part of misery in the world: “Whence spring wars and fightings amongst us, but from the lusts which war in our members?” It is to the same source that we must trace the greater part of our bodily disorders and our mental troubles. Sin is the parent of misery in ten thousand different forms: and it is religion alone that can heal the wounds which sin has made. If any who profess religion are not happy, the fault is not in religion, but in them: they have either erroneous notions of God’s kingdom, or a partial regard for his will. Let them only possess the dispositions implied in these prayers, and they will have a very heaven upon earth.]

MCCCXV

THE LORD’S PRAYER

             Matt. 6:11.

Give us this day our daily bread.

IN those petitions which relate to the glory of God, that occurs first which is the most comprehensive and the most important: in these which relate to the welfare of man, a different order is observed. The comfortable support of our bodies, instead of being of chief importance, is, when compared with spiritual blessings, quite insignificant. Yet is a petition respecting that with great propriety placed first; because, unless our bodies be preserved in life, there will be no further scope for the communication of grace on God’s part, or the exercise of it on ours. The subject of this petition indeed is such, as many would think scarcely worthy of a place in so short a summary of prayer as that before us: but our Lord did not account it so; and therefore we should not.

That we may form a right judgment concerning it, let us consider,

  I.      The import of this petition—

There are two things in it which call for explanation:

  1.      The general scope of it—

[Some have thought, that, because Christ is represented as “the bread of life” which every one must eat, we are here taught to pray for the knowledge and enjoyment of HIM: whilst others have thought, that the prayer referred to the sacramental bread, which in the primitive Church was partaken of daily by the whole body of believers. But neither of these interpretations accords with the terms in which the petition is conveyed. The plain and literal sense of the words seems to be that which was intended by our Lord. It may be thought strange indeed, that, when three petitions only are suggested for the welfare of man, one of them should be confined to his bodily concerns. But it must be remembered, that those are the concerns in which we are most apt to overlook the interpositions of Heaven; and consequently, that we particularly need to have this very direction given us. Nor is it a small matter to acknowledge the agency of God in things of such apparently inferior moment: for it leads us to realize the thought of an overruling Providence in every thing, even in the death of a sparrow, or the falling of a hair of our head.]

  2.      The particular limitations contained in it—

[The thing which we pray for, is limited to the necessaries of life. This is the general acceptation of the term “bread” in Scripture: it comprehends all the things which are needful for the body, but not any luxuries or superfluities. Doubtless those necessaries will vary according to our rank and situation in life, and according to the numbers we have dependent on us for support: and what would be a superfluity under some circumstances, would be no more than absolutely necessary under other circumstances: but, due respect being had to these things, this must be the limit of our requests. If we ask for any thing, “to consume it upon our lusts, we ask amiss.”

The measure also of these necessaries is limited. We are not to ask for a store on which we may subsist for a time independent of God; but simply for such things as are requisite for our present subsistence. The term that is used in our text is indeed variously interpreted: but, when compared with the corresponding passage in St. Lukec, its meaning will evidently appear to be that which our translators have affixed to it: we pray from day to day, that God will give us what is necessary for the day. We are not even to “take thought for the morrow;” at least, not so as to feel any anxious care respecting it: for we know not that we shall be alive on the morrow; or, if we be spared, we know that He who provided for us yesterday and to-day, can do the same to-morrow: on Him therefore we should “cast our care, believing that he careth for us,” and that he will provide whatever in his wisdom he shall see good for us. In every place, in every event, in every thing, we should see, as it were, that name inscribed, “Jehovah-jireh,” The Lord will provide.]

Now this petition will be found extremely important, if we consider,

  II.      The instruction to be derived from it—

We need not put any forced interpretation on our text in order to render it instructive; for,

  It TEACHES us many practical lessons that are of great importance:

  1.      That we should be moderate in our desires of earthly things—

[Our hearts are naturally set on earthly things. Our Lord tells us, that the Gentiles think of little except what they shall eat, and drink, and wear. And it is precisely thus with the great mass of those who bear the Christian name. The heathen themselves do not exceed us in an eager pursuit after the good things of this life. Nor is perfect contentment known even among those who possess the largest fortunes: there is always something beyond their present attainments, which they are aspiring after, and anxious to possess. But it should not, nor indeed can it, be thus with any true Christian. The man who sees the worth and excellence of heavenly things can no longer pant after the worthless things of time and sense: he is like a man, who, having looked at the sun, sees a dark spot upon every earthly object. From that moment, Agur’s wish is his: in his addresses to his heavenly Father, he can ask for nothing more than food and raimenth: possessing that, he is content: or even if he do not possess it, he “knows how to suffer need as well as to aboundk;” and, when “having nothing, feels that he possesses all things.”

Let this lesson then be learned by us: and let every one of us apply to himself that solemn caution, “Seekest thou great things unto thyself? Seek them not.”]

  2.      That we should depend on God’s providence for the supply of them—

[God is the true source of temporal, no less than of spiritual blessings. It is he who causeth the earth to bring forth, and instructs men how to cultivate it to advantageo: and, without his blessing, all our labours would terminate in disappointment. The whole creation subsists upon his kind and bounteous provisionq. Now because we have so long been habituated to receive the productions of the earth, either spontaneously presenting themselves to us, or rewarding the labours of our hands, we are very apt to overlook the Donor, and to forget our dependence upon God. But we are in fact as dependent on him as “the fowls of the air, which neither sow, nor reap, nor gather into barns:” and we should in the habit of our minds live upon his providence, precisely as the Israelites did in the wilderness; and receive “our daily bread” at his hands, as much as if it were daily given to us from the clouds. We are indeed to labour for the things which are necessary for the body, as well as for those which pertain to the soul. The prohibition which our Lord gave respecting this, is not absolute, but only comparative. If we will not labour for ourselves, we have no claim for assistance either from God or mans. Nevertheless, when we have laboured with ever so much skill and diligence, we must bear in mind, that “our daily bread is as truly the gift” of God, as if we had not laboured for it at all: and our hope for the future must be in him alone, as much as if we were, like Elijah, subsisting daily on provision brought to us by ravens.]

  3.      That, whatever be the portion which God sees fit to give us, we should be therewith content—

[A person who should form his judgment by outward appearances, would think that there is an exceeding great difference between the comforts of the rich and of the poor. But there is really far less difference than we are apt to imagine. The richest man has no security for his possessions: experience proves, that kings may be hurled from their thrones, and nobles be reduced to subsist on charity. Moreover, whilst men possess their wealth, they may, by disease of body or perturbation of mind, be deprived of all comfort, and be made to envy the poorest man who is in the enjoyment of health and peace. But the pious poor have necessaries secured to them on the most inviolable of all tenures, the promise of a faithful God. Besides, the rich have very little conception of the happiness that is derived from seeing the hand of God in their daily provision. This happiness is reserved for the poor. They are constrained to feel their dependence on God: and, when they receive their supplies, they often behold such peculiar circumstances attending them, as mark in the strongest manner the interposition of the Deity in their behalf. Can any one doubt whether provision sent in such a way be enjoyed with a greater zest than that which is supplied out of our own store? Surely the thoughts which arise in the mind of a poor man on such occasions, which fill his eyes with tears of gratitude, and his mouth with songs of praise, are an infinitely richer feast than all the luxuries which even royal wealth could procure. Let not any then be discontented with their lot: “the rich and the poor meet together” far more nearly than is generally supposed: “A man’s life does not consist in the abundance of the things that he possesseth,” but in the blessing which he enjoys along with it: “The blessing of the Lord, IT maketh rich; and he addeth no sorrow with it.” Our blessed Lord, who often wanted bread to eat, and “a place where to lay his head,” has sanctified a state of want, and shewn that the Father’s love is not to be judged of by his external dispensations, or his children’s happiness materially affected by them. Are any of you then under circumstances of trial? Be of good cheer: it is a small matter: it is a small matter for your bodies to be in want, provided “your souls be satisfied with the plenteousness of your Father’s house.” Only “eat abundantly” of “the living bread,” “which is meat indeed;” and then the scantiest pittance that you can subsist upon shall be sweet as honey or the honeycomb. Feed richly, I say, on that; and “you shall never hunger,” as long as the world shall stand. As it respects your body, “your bread shall be given you, and your water shall be sure;” and, as it respects your soul, you shall evermore “delight yourself in fatness.”

MCCCXVI

THE LORD’S PRAYER

             Matt. 6:12.

And forgive us our debts, as we forgive our debtors.

THE petitions of men to the Supreme Being will be presented in a different order, according to the general state of their minds, or according to the particular circumstances in which they are placed. A person just awakened to a sense of his guilt and danger, would most probably assign the first place in his petitions to that which, at such a season, would press most forcibly upon his mind—the obtaining of reconciliation with an offended God. But when he has obtained peace with God, and is enabled to come to him as a child unto his father, his slavish fear gives way to an ingenuous concern for his father’s honour, and his own personal safety occupies a less prominent situation in his prayers. Not that he is less interested in the welfare of his soul than before; but he is more interested in other concerns, which, at the first, had no place in his thoughts. Accordingly we find, in that form of prayer which our Lord himself has prescribed as the most perfect, this order is observed. The devout soul is first led to express its concern for the universal establishment of the Redeemer’s kingdom; and then, after one petition for the preservation of its existence in the body, it is taught to implore the pardon of all its multiplied transgressions. This is the portion of that prayer which we are at this time to consider: and in it we shall notice,

  I.      The petition itself—

To pray for the forgiveness of our sins is,

  1.      Universally necessary—

[Sins are here spoken of under the notion of debts: for as by the preceptive part of the law we are bound to obedience, so by the sanctions of the law there is laid upon us an obligation to suffer punishment in case of disobedience. Our sins therefore are debts which we owe to divine justice for our violations of the laws of God. And who is there among the children of men that has not many debts to be forgiven? That there is a great difference between different persons in respect to the guilt they have contracted, we readily acknowledge; but “there is no man that liveth and sinneth not:” “in many things we all offend:” “if any say that they have not sinned, they make God a liar, and his word is not in them:” for his testimony respecting the whole race of mankind is, that “all have sinned and come short of the glory of God;” and, consequently, that “every mouth must be stopped, and all the world become guilty before him.”

What then must be done? Can any one discharge his own debt? If any will attempt it, what method will he pursue? If he will obey the law in future, that will no more satisfy its demands for past disobedience than the ceasing to increase a debt will discharge a debt that is already contracted. If he will endeavour to atone for his sins by tears of penitence, rivers of tears will never suffice to wash away one sin. There is but one possible remedy remaining for him; and that is, to cast himself upon the mercy of God, and to implore forgiveness for the Redeemer’s sake. In this respect all are upon a level: whether our sins have been greater or less, this is the only way in which we can return to God with any hope of acceptance. The proud self-justifying Pharisee will be dismissed with abhorrence; and those only who come in the spirit of the self-abasing publican will obtain mercy at his hands.

There are two sorts of persons indeed, who are apt to indulge very erroneous conceptions on this subject: some suppose that they are so completely justified as not to need any renewed applications for pardon: and others, that they are so perfectly sanctified as not to have any fresh occasion for pardon. But as David, after God by Nathan had sealed his pardon, still implored mercy at the hands of God, so must we; and they who fancy themselves living in a sinless state, are proud deceivers of their own soulsb. There is not a day or an hour in which any human being has not just occasion to offer the petition in our text; the corruption of his nature, the transgressions of his former life, and the imperfections of his very best services, all require it of him.]

  2.      Infinitely important—

[Consider the state of a man whose iniquities are not forgiven; God, the Almighty God, is his enemy — — — He is every moment in danger of dropping into helle — — — He neither has, nor can have, any solid peace in his mind — — — He lives but to aggravate his guilt, and augment his condemnationg — — — Can any one reflect on this, and not see the importance of urging the petition in our text? The only wonder is, that any person in an unforgiven state can close his eyes in sleep, or give attention to any of the concerns of time or sense, till he has implored mercy at the hands of his offended God.]

But whilst the general importance of this petition is obvious, there certainly is some obscurity in,

  II.      The limitation or condition annexed to it—

To understand this part of the Lord’s Prayer aright, we must compare the expressions as recorded by St. Luke, with those which are used in the text. St. Luke says, “Forgive us, for we forgive others:” but in the text we pray, “Forgive us, as we forgive others.” Now we cannot doubt but that both the Evangelists have given the prayer with accuracy, so far at least as not to comprehend in it any thing which was not intended by our Lord. We, therefore, shall take the petition in both views, and consider it as importing,

  1.      A profession of our readiness to forgive others—

[This is a frame of mind which God requires in all who come to him for mercy; and he warns us not to expect mercy at his hands whilst we are indisposed to exercise it towards others. Such is the explanation which our Lord himself gives of his own wordsk: and, taken in this sense, they are a kind of plea with God to grant us our desire, and an encouragement to ourselves to expect it. The duty of forgiving others being imposed upon us as a condition, without the performance of which God will not forgive us, a consciousness of having performed the duty emboldens us to ask forgiveness at his hands. Moreover, whilst we thus appeal to God respecting our endeavours to obey his commandments, we do in effect acknowledge the agency of his Spirit, and the efficacy of his grace; without which we should have neither the ability nor inclination to fulfil his will. In this view then it is also encouraging; for, if God has already bestowed his grace upon us, and we have a clear evidence of it by its operation on our hearts and lives, we may reasonably hope, that he will yet further extend his mercy to us in the pardon of all our sins: we may regard his past favours as a pledge and earnest of others yet to come, and especially of those which our souls most need, and which he himself is most ready to bestow.]

  2.      A consent that the mercy we shew to others should be made the pattern of God’s mercy to us—

[We cannot with propriety request, that the forgiveness which we exercise towards others may be the measure of that which we would receive from God; (because every thing we do is so extremely imperfect:) but the pattern it may and ought to be. Of course, as in the former case, when we speak of a condition, we are not to be understood as if there were any thing meritorious in forgiving others, or as if God bargained with us, as it were, and bartered away his mercies: so, in the present case, we are not to be understood as if there were, or could be, any thing in us that was worthy of God’s imitation. There is a sense in which we are to be “pure, as God is pure,” and “perfect, as he is perfect:” and, in a similar sense, though not with equal strictness, we may beg of God to forgive us our offences, as we forgive our offending fellow-creatures; that is, freely, fully, cordially, and for ever.

True it is that, in offering this petition, we need to speak “with fear and trembling;” lest there be in our hearts any root of bitterness unperceived by us, and lest, when praying for forgiveness, we do in effect pray, that we be not forgiven. And, that no doubt may exist respecting our sincerity in forgiving others, we ought to be rendering good for evil, and “heaping thereby coals of fire on the heads” of our enemies, to melt them into love. Then may we use this petition with safety, with confidence, and with comfort.]

  From this view of our subject, we LEARN,

  1.      The temper of a Christian—

[Knowing that his own debt to God is ten thousand talents, and that his fellow-creature can at the utmost owe to him only a few pence, the Christian dares not take him by the throat unmercifully, lest God should retaliate on him, and require at his hands the debt, which the whole universe could never pay. Freely has he received remission; and freely does he grant it, even to those who may have injured him in the highest degree. All bitterness, and wrath, and anger, and clamour, and evil speaking, are put away from him, with all malice: and he is kind, tender-hearted, and forgiving towards others, even as God for Christ’s sake hath forgiven him.

Let us examine then whether this be indeed our character: let us search whether our mode of speaking of others, and of acting towards them, accord with it: for, if we bring our gift to the altar with an unforgiving spirit, God bids us to “go our way,” and not presume to expect any tokens of his favour, till the most perfect reconciliation has been sought with our offending or offended brother.]

  2.      The privilege of a Christian—

[Here God permits, encourages, commands us to ask of him the free and full pardon of all our sins. No consideration whatever is had to the number or greatness of them: the command is given to every human being; and the fullest possible assurance, that none shall ask in vain.

Some however have thought, that, because no mention is here made of Christ and his atonement, we need not to have respect to him in our addresses at the throne of grace. But we must remember, that our Lord had not yet declared the whole of what he was come to reveal. This sermon was delivered quite at the commencement of his ministry, and before the minds of his followers were sufficiently prepared for the clearer manifestation of divine truth. What therefore he afterwards declared respecting the intent of his death and resurrection, must direct us in our use of this prayer. He has told us, that he “shed his blood for the remission of sins;” and that we must present our petitions to God in his name; consequently we must have respect to the merit of his blood, and to the efficacy of his intercession, whenever we approach our God, whether in the use of this prayer, or of any other, which we may think suited to our state. If the consideration of an atonement seem to detract from the freeness of the pardon, St. Paul saw no ground whatever for such an objection.

Be it known then to all, that a way of access unto the Father is opened to us through the crucifixion of the Son of God; and that, if only we ask forgiveness in the Redeemer’s name, our iniquities, whatever they may have been, shall be “blotted out as a morning cloud,” and be irrecoverably “cast into the depths of the sea.”]

MCCCXVII

THE LORD’S PRAYER

             Matt. 6:13.

And lead us not into temptation, but deliver us from evil.

THE obtaining of pardon would satisfy a person who was merely alarmed by the terrors of hell: but a truly regenerate person will desire deliverance from sin as much as from hell itself. He knows that he could not be happy even in heaven, if sin retained in any respect dominion over him. Hence, having implored pardon for his past sins, he will, with equal earnestness, desire victory over his remaining corruptions. But how is this victory to be gained, seeing that we are encompassed with temptations, and assaulted by all the powers of darkness? It must be gained by committing ourselves to the care of our heavenly Father, and by seeking from him,

  I.      The guidance of his providence—

Continually are we endangered by the temptations that surround us—

[Temptations present themselves to us on every side. Every thing that is agreeable to our senses or flattering to our minds, has a tendency to draw us from God. Even the things which are the most innocent when moderately enjoyed, often become snares to us. Our food, our raiment, our comforts of every kind, and even our dearest relatives, are apt to engross our affections too much, and to become the objects of an idolatrous regard — — — The cares and troubles of life also are frequently sources of unbelieving anxiety, or murmuring discontent — — — Moreover, the contempt too generally poured upon religion has not unfrequently a fatal influence on our minds, to keep us from inquiring after God at all, or from confessing him openly before an ungodly world — — —

To these temptations incalculable force is given by the corruptions of our own hearts. We are of our own selves prone to evil. The heart is ready to catch fire from every spark; and all the appetites and passions are quickly brought into activity in the service of sin. In vain does reason remonstrate with us: “the law of sin that is in our members, wars against the law of our minds, and brings us into captivity:” yea, even when the spiritual principle lusteth and striveth against the corruptions of the flesh, so strong is the corrupt principle within us, we cannot do the things that we would.]

Well therefore may we pray to be kept from their power—

[We are not to suppose that God is active in tempting us to sin: St. James expressly says, that it is our own lust, and not God, that is the occasion of sin. But God may in his providence give scope for the exercise of our corruptions, as he did, when he raised up Pharaoh to the throne of Egypt, and opened the Red Sea before him for the purpose of making him a more signal monument of his displeasure. On the other hand, he will often put an obstacle in the way of his people, so as to keep them from executing the evil suggestions of their hearts: he will plant a “hedge;” and, if that will not suffice, “he will build up a wall against them, that they may not find their former ways.” This he can do in ten thousand ways, without at all infringing upon the liberty of the human will. Thus he diverted the patriarchs from destroying Joseph, and David from wreaking his vengeance upon Nabal.

Moreover, he has promised to do this in answer to our prayers. He will either make a way for us to escape from the temptations that assault us; or will moderate them, so that they may not be too powerful for us; or increase our strength, that we may be able to overcome theme. In a word, he will “order our goings,” and “direct our paths.” If we were to depend on our own wisdom, we should only increase the difficulties which we designed to avoidh: but if we make God our refuge, we shall be preserved. He has bidden us “watch and pray that we enter not into temptation;” and he will never suffer us to use these means in vaink.]

But as we cannot hope to be kept from every temptation, we should also pray to God for,

  II.      The assistance of his grace—

Besides our in-dwelling corruptions, we have, in Satan, a great and powerful enemy—

[The words which in this and some other places are translated, “from evil,” might properly be translated, “from the evil one.” Satan is represented in Scripture as a most subtle and cruel adversary to man. He is called a serpent for his subtlety, a dragon for his fierceness, and a god for the dominion that he exercises over the children of men.

To withstand him in our own strength is impossible. He has wiles which we cannot discover, and devices which we cannot fathom. If permitted, he could destroy the holiest of men. None are out of his reach. He not only instigated a wicked Judas to betray his Master, and an hypocritical Ananias to lie unto his God, but an intrepid Peter to deny his Lord: and, if our Lord’s intercession had not prevailed to secure the faith of this favoured servant, Satan would have “sifted him as wheat,” and brought him to everlasting destruction.]

We should therefore pray to be delivered from him also—

[God will deliver us from him, as well as from temptation. He has provided armour for us, which, if used aright, shall defend us against all his fiery darts. The head, the breast, the legs, have their several and appropriate means of protection — — — Every part is also doubly guarded by the shield of faith: and a sword of heavenly temper is put into the believer’s hands; a sword which Satan is not able to withstand; a sword by which the Saviour himself prevailed over himn, and which, though in the weakest hands, shall vanquish all the powers of hell. Does any one ask, How shall I get this armour? We answer, Pray to God to give it you. It is by prayer that it is obtained; by prayer it is put on; by prayer we are rendered expert in the use of it; and by prayer our heart is steeled with courage, and our arm confirmed with strength. The petition that is taught us in the text will answer every end; and urged with frequency and faith, will soon make us more than conquerors. Would we see the whole exemplified? Behold the instance of St. Paul: in him, the assault, defence, and victory, are all exhibited before our eyes. Satan assaulted him with the utmost violence: the Apostle instantly betook himself to prayer; and his triumph was speedy and complete: and in like manner shall “God’s strength be perfected in our weakness,” if only we rely on him for our deliverance: were we a thousand times weaker than we are, his grace should assuredly be sufficient for us.]

  The petition, thus explained, is of USE,

  1.      For caution—

[When persons are urged to watch and pray, and to abstain from those things which are the occasions of sin, they are ready to complain that we are too strict, and that we abridge the liberties of men without necessity. But, what can be expected, if we will frequent every scene of vanity, and mix indiscriminately with all, whether godly or ungodly? What can be expected, but that we should drink into the spirit of the world, and be drawn into many sinful compliances? Does not every one find this to be the effect of associating with the world? Is not a conformity to its maxims and habits the almost necessary consequence of such conduct? Men, if on a field of battle, would not for their pleasure go and expose themselves where it was almost impossible to escape a wound; and yet, when their souls are in danger, they will venture any where for the sake of conforming to the world, or of obtaining some worthless gratification. But how can such persons offer the prayer which our Lord has taught us? Is it not a mockery to beg of God “not to lead us into temptation,” when we are rushing into it daily of our own accord? Know ye then, beloved, that your practice should correspond with your prayers. Know, that to expose yourselves to sin is to tempt your God: yea, it is to tempt the devil to tempt you. If you would be preserved by God, you must “keep” yourselves, not your feet merely, but “your hearts also, and that with all diligence,” avoiding not only sin itself, but also the means and occasions of sin.]

  2.      For encouragement—

[It may please God for wise and gracious ends to suffer you to be strongly tempted by the wicked one. Perhaps he may design to manifest and confirm the grace he has already given you; or to discover to you some hidden evil in your own hearts; or he may design to keep you from falling into sin, or to make use of you for the strengthening of others by a contrasted exhibition of your own weakness and of his unbounded mercy in your recoveryu — — — But, whatever be his object, and however painful your trial may be, remember, that Satan is a vanquished enemy; that he cannot go beyond the limits which God has assigned him; and that your God is ever at hand to hear and answer your petitions. Were you called to contend in your own strength, your situation would be tremendous: but you are commanded to “cast your care on God, who careth for you,” and to “encourage yourselves in the Lord your God.” Be strong then, and fear not: “be strong in the Lord and in the power of his might:” and know that he who has taught you to look to him for guidance and protection, will “keep you from falling,” and “bruise Satan under your feet shortlyz.”]

MCCCXVIII

THE LORD’S PRAYER

             Matt. 6:13.

For thine is the kingdom, and the power, and the glory, for ever Amen.

ON a review of the Lord’s Prayer, we cannot but be thankful that such a summary is here given us, not only because we are hereby instructed what to pray for, but are assured that, great as the petitions are, they shall all be granted, if we offer them up in faith. The conclusion of the prayer which we have now read, is not contained in St. Luke’s Gospel. But we must remember, that the prayer was given to the disciples at two different times, and on different occasions: and that in the one it might be contained, though it might be omitted in the other. Doubts indeed have been suggested whether it originally formed any part of the prayer before us: but, whilst the Latin versions and fathers omit it, it is found in most of the Greek manuscripts, and is quoted by most of the Greek fathers: from whence the translators of our Bible have admitted it as a part of the sacred text; as we also may safely do on their authority. Certain it is that there is in these words a perfect correspondence with the prayer itself; and that they admirably express the feelings of a devout soul. This may be understood in a twofold view;

  I.      As a devout acknowledgment—

It is often called a doxology, or an ascription of praise to God: and in this view we may observe concerning it,

  1.      That it accords with many other passages of Holy Writ—

[Such effusions of praise are frequent in the Holy Scriptures: indeed the very words appear to have been taken from that thanksgiving of David, which he uttered when both he and his people had been consecrating their offerings to the Lord for the building of his temple — — — In the New Testament such doxologies abound. The Apostles frequently interrupt the thread of their argument, (if it can be called an interruption,) by breaking forth into rapturous expressions of praise and thanksgiving; and more frequently conclude their epistles with such tokens of grateful adorationc. Sometimes also we find, that, after pouring out their souls before God in prayer, the Apostles address their thanksgivings to him, just in the way that we are taught to do in the prayer before us. The propriety therefore of addressing God in this manner is evident, since it is sanctioned by the example of the saints in all ages.]

  2.      That it is well calculated for the use of the Christian Church—

[Every work of God, whether animate or inanimate, renders unto him a tribute of praise: the beauty and order of the whole creation, and the adaptation of every thing to its proper end, declares aloud the wisdom, the power, and the goodness of the Creator. But the people of God must be active in rendering praise to him; according to that distinction of the Psalmist, “All thy works praise thee, O God; and thy saints shall bless thee.” The redeemed of the Lord are called upon to testify their obligations to him in this manner day and nightf: it is “comely” for them so to do, and, “if they should hold their peace, the very stones would cry out against them.” And where shall we find words more proper for our use? They are so concise as to be easily remembered, and so comprehensive as to include every thing that we could wish to say. They are, in fact, an epitome of that song which saints and angels are singing in the realms above — — — and, if we offer them in a becoming manner, we shall have an earnest and foretaste of the heavenly bliss.

Nor is there a small emphasis to be laid on the word with which the prayer concludes. “Amen,” when annexed to praise and thanksgiving, denotes the full concurrence of the soul in all that has been uttered. In the fourth century, it was customary for the whole Church to utter this word aloud, in order to express their cordial assent to every thing that had been spoken; and at times, as St. Jerome tells us, the sound was like thunder. As far as respects their earnestness, we approve of their custom: but we think that true devotion would be less clamorous: and we far prefer that mode adopted by the Church in the days of Nehemiah, when the earnestness was equally, but more suitably, expressed; being chastened and tempered with ardent affection and reverential awe — — —]

But we have observed that the words of our text may be also interpreted,

  II.      As an humble plea—

Pleading with God is the very essence and perfection of prayer—

[In all the more solemn addresses to the Deity recorded in the Scriptures, pleading bears a very conspicuous part. We must not however imagine that such a mode of prayer was adopted with a view to prevail upon God to grant what he was otherwise averse to give: we mistake the nature of prayer altogether, if we think that it has any such power, or is to be used for any such end. Prayer is rather intended to impress our own minds with a sense of our manifold necessities, and of our dependence upon God for a supply of them; and thus to prepare our souls for a grateful reception of the Divine favours: and consequently, the more urgent our prayers are, the more will these ends be answered; and God will be the more glorified by us, when he has imparted to us the desired benefits. It was with such views that Moses, Jehoshaphatm, Hezekiah, and all the saints of old, presented their petitions, enforced and strengthened with the most urgent pleaso. And it is impossible to feel our need of mercy, without following their example in this particular.]

As a plea, this part of the prayer admirably enforces every petition in it—

[Great are the things which we have asked in it: and utterly unworthy are we to offer such petitions at the throne of grace: but God is a mighty Sovereign, who “may do what he will with his own,” and therefore may hear and answer us, though we be the meanest and the vilest of the human race. It is this idea which we express, when we say, “for thine is the kingdom.” The word FOR shews that it has respect to what goes before, and that we urge this consideration as a plea, to enforce the preceding petitions. Next to the sovereign right of God to answer us, we plead his power. Nothing short of omnipotence can effect the things which we desire of God in this prayer: but he is almighty, and all-sufficient: “with him all things are possible:” and we acknowledge our conviction, that “there is nothing too hard for him.” Lastly, we plead “the glory” which he will derive from granting all the things which we have prayed for; in the conversion and salvation of the world at large, and in every mercy vouchsafed to ourselves in particular, whether in the supply of our bodily wants, or in the pardon of our sins and the preservation of our souls. This sovereignty and this power are his immutable perfections; and this glory will result to him through all eternity, even “for ever” and ever.

Such considerations may well animate us in our addresses at the throne of grace, and encourage us in a further confirmation of our petitions by the word “Amen.”

We have already mentioned one sense of the word “Amen;” namely, that it is a full assent to all that has been uttered. But it has another meaning also, and imports a desire that the things which have been asked may be granted. In this latter sense it is often doubled, in order to express more strongly the ardour of that desireq. Would we understand its just import? we may see it illustrated in the prayer of Daniel; where, having enforced his petitions by many urgent pleas, he comes at last to renew them all with redoubled ardour; not indeed by the word “Amen,” but in a more copious strain, expressive of the idea contained in it.

In the Apostolic age the use of this word was universal in the Church: whilst one person addressed the Lord in the name of the whole assembly, all who were present added their “Amen,” and thereby made every petition and thanksgiving their own. Nor has the word lost its use and emphasis even in heaven: for the whole choir, both of saints and angels, are represented as using it in both the senses that we have mentioned; “saying, AMEN: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. AMEN.” O that, in adding our Amen to the prayer before us, we might resemble them; and so utter it now from our inmost souls, that we maybe counted worthy to utter it in full concert with them to all eternity!]

MCCCXIX

A FORGIVING SPIRIT NECESSARY TO OUR ACCEPTANCE WITH GOD

  Matt. 6:14, 15.

For if ye forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

THE different petitions of the Lord’s Prayer are collected from different parts of the Old Testament, and concentered so as to form a concise and comprehensive summary of all that we need to pray for. But there is annexed to one of the petitions a limitation, which was altogether new, and which greatly needed some elucidation. Our Lord however did not stop to explain it at the time, but finished the prayer first, and then added, in confirmation of it, the words which we have now read; shewing us thereby that the clause had not been lightly introduced, but was of great importance, and indispensable necessity. It certainly appeared strange, that we should presume to make our own compassion towards others the pattern and the measure of God’s compassion towards us: but our Lord would have us to know, that it will be in vain to expect mercy at God’s hands, unless we exercise it towards our fellow-creatures: on this condition, and on this only, can we hope for acceptance with him in the day of judgment.

Having already had repeated occasion to consider the subject of forgiveness of injuries, we shall now advert rather to the manner in which that duty is here enjoined; and shall shew,

  I.      In what sense the salvation of the Gospel may be called conditional—

This subject has been a fruitful source of controversy in the Church of Christ: but both sides of the question are true according to the sense which we annex to the word “condition.”

Salvation is not conditional in a way of compact—

[There are those who think that God engages to give us heaven, if we will perform so many good works; and that, when we have performed those good works, we may claim heaven as a debt. But to affirm that salvation is conditional in any such sense as this, would entirely make void the Gospel of Christ. Salvation would then be of works, and not of grace. It would be to no purpose to say, that these terms were procured for us by Jesus Christ, and that we must therefore refer the honour of our salvation unto him, and accept our reward as the purchase of his blood: for, though the procuring of the terms might be his act, the performing of them must be ours: and when we had performed them, we should have whereof to glory before God. But by the Gospel all glorying is excluded: and therefore salvation cannot be conditional in the way that we are now speaking of.]

But salvation is conditional in a way of inseparable connexion—

[“God has chosen men to salvation;” but it is “through sanctification of the Spirit, and through belief of the truth.” Faith and holiness are required of us; but the performance of them gives us a claim upon God only so far as he has freely engaged himself by his own gracious promises: it does not warrant us to expect any thing on the ground of merit: we cannot go to God, as labourers that have performed their task, and say, “Pay me that thou owest:” on the contrary, “if we had done all that was commanded us, we should still account ourselves unprofitable servants;” and must accept life as the free gift of God for Christ’s sake. But still we must do these things; and without doing them we cannot possibly be saved. God has appointed the means as well as the end; and the end is to be attained only in and by the means. It is certainly true that “the purpose of God according to election shall stand;” but it is no less true, that it shall be effected only in the way that he has appointed; and that, whatever men may fancy about their predestination to eternal life, “except they repent they shall all perish;” and “if they believe not, they shall not see life;” and “without holiness no man shall see the Lord.” In this sense therefore salvation is conditional: the obligations that are upon us are indispensable; and no person whatever shall be saved who disregards them.]

The import of the term condition being fixed, we shall proceed to shew,

  II.      The reasonableness of the condition here imposed—

Here it will be proper to mark the precise nature and limits of the condition imposed—

[The forgiving of others is not so to be understood as to supersede the exercise of magisterial authority. God has appointed magistrates as his vicegerents in the world, and has put the sword into their hands “for the punishment of evildoers, and the support of them that do well:” and if they should forbear “to execute wrath” upon those who violate the laws, they would themselves be guilty of a dereliction of their public duty. Such lenity therefore is not comprehended in the duty which is here inculcated. Neither does the duty here spoken of altogether prohibit us from the personal exercise of our just rights, either for self-defence, or for the obtaining of legal redress. The Apostle Paul pleaded his right as a Roman citizen in order to protect himself against the injuries with which he was menaced; and appealed to the tribunal of Caesar to obtain that justice which was denied him in the inferior courts. He has indeed expressed his disapprobation of a litigious spirit, and especially such a shameful exercise of it as led Christians to drag one another before the tribunals of Heathens. But he does not prohibit Christians from submitting their claims to the arbitration of judicious persons among themselves; and consequently he does not require us so to forgive those who injure us, as in no case to seek redress. If the only alternative be to suffer an injury, or by angry contention to embroil ourselves in difficulties and quarrels, our Lord has determined the point for us, and bidden us to “turn the other cheek to a man who has smitten us,” rather than retaliate the injury, or do ourselves a still greater injury by yielding to a vindictive spirit. But to a certain extent, the support of our just rights is necessary for the preservation of the peace of the community; and consequently we not only are permitted, but bound, in some instances, to maintain our rights, and to punish those who would rob us of them.

But nothing is ever to be done from a vindictive spirit. The smallest disposition to revenge is strictly prohibited. We not only must not avenge ourselves, but must not for a moment be pleased with the news that any evil has happened even to our most inveterate enemy. So fax from wishing him evil, we ought to the uttermost to do him good: to love and bless him when he hates and curses us; and to pray fervently to God for him, at the very time he is doing us all the injury in Iris power. The work of retribution must be left to God, “to whom alone vengeance belongeth;” and we must content ourselves with “heaping coals of fire upon his head,” to melt him into love.

Now on our performance of this duty God suspends the salvation of our souls.]

The reasonableness of this condition will easily appear—

[If we exercise this grace of forgiveness from proper motives, and in a becoming manner, it will be a clear evidence that we are renewed in the spirit of our minds. There are, it is true, some persons of so easy and gentle a disposition, that they would rather pass by an offence than be at the trouble to resent it. But the forgiving spirit of which we are speaking must proceed from a sense of our own utter unworthiness, and of the exceeding greatness of that debt which has been forgiven us. It must proceed also from a sense of love and gratitude to our Lord and Saviour, and from a desire to honour him by treading in his steps and “walking as he walked.” Now where such principles and such conduct are found, there will every other grace be found also: there is in an eminent degree the image of God enstamped upon the soul; and there is “a meetness for the inheritance of the saints in light.” It is reasonable therefore that such a person, possessed of such humility, such faith, such love, such patience, such self-denial, and such an obediential frame, should be forgiven by his God. There is a perfect correspondence between his work and his reward.

On the contrary, a person of an unforgiving spirit shews, beyond a doubt, that he is altogether unhumbled for his own sins. If he had a proper consciousness of the guilt which he himself has contracted, he would feel no disposition to cast a stone at others: nor would he take a fellow-servant by the throat for a few pence, when he was sensible how many talents he himself owed unto his God. Who, that reads the parable by which our Lord has illustrated this subject, does not see the equity of the sentence passed upon the unforgiving servant? So must also that universal sentence be accounted reasonable by every dispassionate man, “He shall have judgment without mercy, who hath shewed no mercyf.”

On whichever side then we view the condition, it appears most reasonable: it is most reasonable that the forgiving should be pardoned, and the unforgiving punished: and knowing as we do, the determination of God to act agreeably to this rule, we must prepare to expect our sentence of condemnation or acquittal according to it.]

  From this one subject we may obtain a deep insight into Christianity: we may BEHOLD,

  1.      Its consistency—

[Persons from different motives are apt to represent the declarations of God in his word as at variance with each other; and, according to their respective views, to wrest the meaning of them for the purpose of maintaining their own particular system. Some, because the grace of God is freely proclaimed to sinners, will not endure the mention of a condition, or admit that there is any kind of conditionality in such passages as that before us. Others, because of such passages, will not endure to hear of God’s electing grace, which they suppose to be inconsistent with them. Others again, because of the difficulty of reducing every thing to their comprehension, are ready to reject Christianity as altogether inconsistent with itself. But there are no two positions in the whole book of God, which are inconsistent with each other. That there are difficulties, we admit: but so there are also in every other work of God, whether of creation or providence: and if there were none in the work of redemption, we should have reason to think that it was not really of divine original. No man that ever lived could reconcile the existence of sin with the holiness of God: but is there therefore an absolute inconsistency between them? Does not every one see that the inability to reconcile them arises from the weakness of our intellect and the narrow limits of our knowledge? The same difficulty is complained of by some in reference to the subject before us; but it is obvious, from the statement we have made, that enough may be said to satisfy an humble mind, though there may still be difficulties left for the confounding of a proud spirit. This is really the case with respect to every other doctrine in the Bible: there may be, as in some works of human art, wheels moving in a variety of directions, and appearing to an ignorant person to obstruct each other; but there is an unity in the whole design, and a subserviency in every part to the production of one common end.

Let us then be on our guard against that controversial spirit that leads men to wrest or stumble at the word of God: and, if there be difficulties which we cannot reconcile, let us be content to say, “What I know not now, I shall know hereafter.”]

  2.      Its equity—

[It is astonishing to hear with what presumption many will arraign the justice of God: ‘If he has not elected me, how can I help myself? If he imposes on me conditions which I cannot perform, with what equity will he condemn me?’ The Apostle’s answer to such proud objectors is that which most befits their state: “Nay but, O man, who art thou that repliest against God?” Yet the subject before us may suffice to shew, that “God will be justified in his sayings, and be clear when he judgeth:” the day of judgment is called “the revelation of the righteous judgment of God;” and such it will appear to all. Those who now quarrel with the deep doctrines of predestination and election, will then find, that God has ordered every thing in perfect wisdom and equity. None will then presume to arraign his counsels. None will then object that any are saved or condemned contrary to strict justice. Not one ungodly person will be found amongst those that are saved, nor one godly person amongst those that perish. Both the forgiving and unforgiving will have judgment “measured to them, according as they have meted unto others;” and every man’s happiness or misery will be exactly apportioned to him, according to his works. The godly indeed will feel no difficulty in ascribing their salvation to God and to the Lamb; but the ungodly must for ever ascribe their condemnation to their own incorrigible folly and wickedness.]

  3.      Its excellency—

[The evils which Christianity is intended to remedy, are guilt and wickedness: and these it does remedy most effectually. Forgiveness of sins is freely offered to every penitent believer, without any respect to the number or greatness of his offences: “the blood of Jesus Christ shall cleanse him from all sin:” if only the sinner believe in Jesus, “he shall be justified from all things,” without exception. But does Christianity make no provision for holiness? Does it leave men a prey to evil dispositions, and a torment to each other? No: it requires a change both of heart and life: it requires the exercise of universal love: it requires a conformity to God himself: it saves not one single person, whom it does not first of all change into the image of God, and make “perfect as God himself is perfect.” Were Christianity universally prevalent, and if it had its full operation in every heart, there would be no unkindness in men towards each other, nor any trouble in their own minds. O that its influence were more generally known, and more deeply felt! Let those at least who profess to have embraced it in sincerity and truth, shew forth its power. Let them shew what amiable tempers it produces in the mind, and what a lovely carriage it produces in the life. If at any time they receive an injury, instead of meditating revenge, let them say, ‘Now has my God given me an opportunity of recommending religion, and of glorifying his name: now has he called me to display the excellency of his Gospel and the efficacy of his grace.’ Such conduct would serve as an evidence to our own minds that we are the Lord’s, and would constrain others also to acknowledge that God is with us of a truth.]

MCCCXX

DIRECTIONS RESPECTING FASTING

  Matt. 6:16–18.

Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. But thou, when thou fastest, anoint thine head, and wash thy face; that thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.

IN temporal concerns, men rarely, if ever, confound the means with the end: they expect not the end, but in the use of the means; nor do they use the means, but in reference to the end: they put both in their proper place, subordinating the one to the other; and using the one in order to the other. But in religion, nothing is more common than either to separate or confound them: to separate, by expecting the end without the means; or to confound them, by resting in the means, as if they were the end. For instance: God has appointed fasting as the means of advancing our souls in holiness; but whilst some expect to attain holiness without any such self-denying exertions, others rest in the duty itself, and make that their righteousness. Of the former description are the generality of Christians at this day: of the latter were the Pharisees of old, against whose errors our Lord is guarding his disciples throughout the whole of this sermon on the mount. In the foregoing chapter he has rectified our views in relation to sin: he now rectifies them in relation to duty.

In considering the words before us, we shall notice,

  I.      What is implied in them—

It is obvious, that, whilst our Lord gives us directions how to fast, he intimates,

  1.      That fasting is a duty—

[Of this there can be no doubt. Some indeed have thought, that the only fast required of us was to abstain from the commission of sin: but, by the same mode of interpreting other parts of this chapter, they will set aside prayer and almsgiving; both of which are required here, not by a positive precept, but by implication only, precisely as fasting is required in the text.

Under the Jewish economy there was an annual fast, which all were bound to observe with great strictness, namely, that on the great day of atonement. On particular occasions other fasts were instituted: by Joshua, when some of his men had been slain by the men of Ai: by the eleven tribes of Israel, when in two successive conflicts they had been defeated with great slaughter by the tribe of Benjaminc. Besides other public fasts ordered by those in authority, we find the most eminent of God’s servants observing fasts in private. David, as well on account of the unhappy state of his enemies, as on account of his own personal afflictions, “wept and chastened his soul with fasting:” and Daniel, desirous of knowing the time which God had fixed for the deliverance of his people from Babylon, sought the Lord, not in prayer only, but “with fasting, and sackcloth, and ashese.” These things, though observed under the law, shew that fasting was not a mere legal ordinance, which in due time was to be disannulled; but a mode of worship suited to the necessities of our fallen nature, and acceptable to God at all times. Indeed, the heathens themselves saw the propriety of approaching God in this manner; insomuch that the governors of Nineveh, when threatened with the divine judgments, proclaimed a fast, and caused it to be strictly observed, not by the people only, but even by the beasts themselves.]

  2.      That all his followers would be observant of it—

[This he takes for granted: for why should he give them directions respecting an ordinance which he did not intend them to observe, and which he knew they would not observe? It is manifest that he expected his people to fast, as well as to give alms and pray; and indeed, on another occasion, he declared they should fast. During his presence with them, it would not have been expedient for him to require it, (because his disciples were not yet prepared for such austerities;) nor would it have been suited to their state and condition, (because it was rather a season proper for holy joy:) but after his removal from them, there would be abundant occasion for such self-denying duties; and his disciples would be strengthened for the performance of them. Accordingly we find that they were “in fastings often,” and that they rarely addressed themselves to any extraordinary duty, such as that of ordaining elders, or separating persons to the work of the ministry, without having first implored direction from God in fasting and prayer.]

Having shewn that there is a duty implied in the text, we proceed to consider,

  II.      What is expressed—

Here are directions given for the due performance of this duty. It should he performed,

  1.      Unostentatiously—

[Religion, of a certain kind at least, was in high repute among the Jews: and consequently there was a great temptation to assume an appearance of piety amongst them. Hence the Pharisees observed frequent fast-days, (generally “twice in the week,”) and studiously endeavoured to attract the attention of others by their squalid appearance. They omitted to cleanse and anoint themselves, as at other times; and “disfigured their faces,” probably by dust and ashes which they had strewed on their heads, or, at all events, by downcast and gloomy looks.

Similar temptations do not occur to us: the habits of modern times are not such as to render that kind of sanctity an object of applause: it would rather be thought an indication of insanity: and therefore hypocrisy is rarely seen amongst us in that garb. Nevertheless, the caution against an ostentatious display of piety is at no time unseasonable. Diversity of customs, however they may produce a change in the modes of shewing hypocrisy, make no change at all in the dispositions of the heart: and therefore we must understand this caution as extending to every thing whereby our religious exercises may be ostentatiously displayed.]

  2.      Sincerely—

[As on the one hand, we are not to desire to be seen of men, soon the other hand, we should act as in the presence of the all-seeing God. But here WE fail. In seasons of great public calamity, our government has always called us to humble ourselves before God: and the words which we have uttered at such times have been well suited to the occasion. But how little of real repentance has God seen amongst us! The true way to keep a fast unto the Lord, is by deep humiliation of our souls, and a resolute amendment of our lives. The former is inculcated by the Prophet Joel, — — — the latter by the Prophet Isaiahk — — — But in how few instances have our professions been realized! Well may God complain of us, as of his people of old, “When ye did fast, did ye fast unto me, even unto me?” Truly, in sincerity of heart we have been as deficient as ever the Pharisees of old were: and the only difference between them and us has been, that they had the appearance of piety without the reality, and we have been equally destitute of both: we have, with the exception of uttering a few words in a place of worship, rejected even the form of that duty, which we ought to have observed in deed and in truth. But “God is not deceived; nor will he be mocked:” if we thus pour contempt on him and his ordinances, he will require it at our hands at the last day. Let us then, on every renewed occasion, endeavour so to approve ourselves to God, that “he who seeth in secret may reward us openly.”]

  In the review of this subject, we may LEARN,

  1.      Whence it is that religion is at such a low ebb amongst us—

[Many are convinced of their lost estate, and live miserably under a sense of guilt, without ever obtaining either pardon of their sins, or victory over them. The reason is precisely that which is stated by our Lord himself: “they seek to enter in at the strait gate, but are not able, because they do not strive.” They do not rise to the occasion: if a few wishes would be effectual, they would soon become new creatures: but if days of fasting and humiliation be found requisite, they will not submit to such a task: they will rather lose heaven, than be at so much cost to obtain it. They find by experience, that what our Lord said respecting some evil spirits whom his disciples could not cast out, is true respecting some of their deep-rooted lusts and habits: “That kind goeth not forth, but by prayer and fasting:” but, as they will not use the means of deliverance, God leaves them still in bondage; and “they are led captive by the devil at his will.”

The want of proficiency in many religious people must be traced to the same source: they do not aspire after high degrees of piety; they are satisfied with low attainments, and with scanty measures of peace and joy. What might they not attain, if they would even learn of a heathen centurion to abound in fasting and prayer! How much happier too, as well as holier, would married persons be, if they were occasionally to practise those habits which obtained frequently in the primitive Church! Let it be remembered by us, that they who will build high, must dig deep; and, that the more we are abased in humiliation and contrition, the more shall we be exalted in peace and joy.]

  2.      Whence it is that our nation is still under the afflicting hand of God—

[To those who would shew true patriotism, we would recommend the example of Nehemiah; confident that such intercessors are the real bulwark of the nation — — — If the humiliation of so wicked a prince as Ahab succeeded so far as to defer the judgments of God to the next generation, we may well hope, that the genuine repentance of many would prevail for the entire removal of them from our land. “As long as we continued to seek the Lord, the Lord would make us to prosper.”]

MCCCXXI

LAYING UP TREASURES IN HEAVEN

  Matt. 6:19–21.

Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is, there will your heart be also.

MUCH of our Lord’s sermon on the mount was intended to explain the true import of the Law, in opposition to the false glosses with which the Scribes and Pharisees had obscured it. But in many parts of it the instruction is general, and unconnected with any particular persons or circumstances. The Pharisees indeed were covetous: but the whole human race are more intent on earthly than on heavenly things; and therefore the exhortation in our text may be considered as equally important in every age and place.

In discoursing upon it, we shall consider,

  I.      The direction given—

This consists of two parts, the one negative, the other positive:

  1.      The negative part—

[This is not to be understood as though there were no situation or circumstances wherein it were allowable to lay up money: for it is certainly the duty of all persons to make provision for those whose subsistence depends upon them: those who should refuse to support their aged parents or relatives would be deemed worse than infidels: nor, by parity of reasoning, can they be considered as acting more suitably to their Ciiristian profession who neglect to make a necessary provision for their children. But we may gather from the very terms in which the direction is expressed, what are the limitations with which it is to be understood. The measure, the manner, the end, are all clearly defined. We are not to lay up “treasures.” What is necessary for the carrying on of our trade, or for the supporting of ourselves in old age, or for the enabling of our family to maintain that rank of life wherein they have been educated, may be considered as allowable: but what is laid up for the sake of enriching and aggrandizing our family, may be justly included in the prohibition before us. Of course, no precise sum can be fixed; because what would be wealth to one man, would be poverty to another: but whatever argues discontent, and a desire of elevating ourselves and our families above the rank which Providence has allotted us in life, should be regarded with a jealous eye and a trembling heart. The “treasuring up treasures,” as the original term imports, may not unfitly represent to us that kind of solicitude which our Lord forbids. Though it is a mode of expression quite common in the Greek, yet it conveys an idea of eagerness and covetousness which are altogether contrary to the Christian character. Christianity does not require a man to cast away, or even to give away, his paternal inheritance, or all the fruits of his own labour: but it absolutely forbids him to find delight in treasuring up his wealth, or in looking to it as a source either of safety or happiness. The laying up of treasures “for ourselves” is also particularly forbidden: and in this view there is little difference, whether we have respect to our own personal comfort, or the comfort of our children, who are, in fact, a part of ourselves. The saying, “Soul, thou hast much goods laid up for many years,” argues a sordid and earthly mind; and renders us peculiarly obnoxious to the Divine displeasure.

Thus the prohibitory part of this direction must be taken somewhat in a qualified sense, as it respects the act: though it is altogether unqualified, as it respects the habit of our minds.]

  2.      The positive part—

[Here there is not the same necessity for assigning any limits to the expression, or for guarding persons against excess in their endeavours to follow the Divine command. Here the measure, the manner, the end of our desires should accord with the lull import of the words themselves. What we lay up in heaven should be considered as our richest “treasure:” and we should “treasure it up” with insatiable avidity. We should lay it up also with an especial view to “ourselves.” What we now possess we should dispose of for the good of others; but what we lay up in heaven can be enjoyed by ourselves only; and should be regarded by us as the only portion deserving our pursuit.

This then is the direction which we are to follow: and herein we may well take for our guides those persons who go abroad for the acquisition of wealth. They go thither for one fixed purpose, which they follow uniformly during their continuance there. They never for a moment forget that they are labouring with a view to their future happiness in their native country. They never suffer a year to pass without inquiring how far they have succeeded in expediting or securing the great object before them. They lose no opportunity of remitting home the produce of their labour: and they feel increasing satisfaction in proportion as the time approaches for the termination of their present exertions, and the complete fruition of their long-wished-for enjoyments. So should it be with us. We should follow our present occupations as subservient to future happiness: we should account every day lost which has not added somewhat to our store, and laid a foundation for eternal bliss. We should make our remittances from time to time, depositing to the utmost of our power in the bank of heaven; and should consider ourselves as rich, not in proportion to what we spend at present, but rather in proportion to what we can lay up for future enjoyment.]

Let us now turn our attention to,

  II.      The reasons with which it is enforced—

These are taken from different sources:

  1.      From the comparative value of the different kinds of treasure—

[Earthly treasure, of whatever kind it be, is perishable in its nature, and uncertain in its duration: whereas heavenly treasure is incorruptible, and eternal. The wealth of the ancients consisted much in the number of their superb garments, which “moths” might easily destroy. Even their precious metals might at last be consumed by “rust” and canker; and at all events they might be taken away by deceit or violence. The uncertainty of earthly possessions was never more manifest than in the present age. But if we be rich in faith and in good works, if we have laid up treasures of that kind in heaven, what shall ever lessen their value, or who shall ever rob us of the enjoyment of them? “No moth or rust shall ever corrupt them; no thief shall ever break through to steal them.”

Say then, Whether this be not reason sufficient for laying up treasures in heaven, rather than on earth? Even if we could realize all our expectations with respect to this world, our happiness must be short, because life itself is coming speedily to a close: but there is not a human being who does not feel the insufficiency of earthly things to make him happy: What then can they contribute to our happiness in that day, when nothing of them shall remain, except the fearful responsibility for having idolized and abused them, and the tremendous judgments of God for having suffered them to alienate our minds from him? But the very exercise of grace is happiness, independent of the reward which it will receive in glory; and the more we abound in good works now, the happier shall we be to all eternity; for “every one shall receive according to his own labour.”]

  2.      From their uniform influence upon the heart—

[Whatever our treasure be, it will occupy the supreme place in our affections, and engage in its service the noblest powers of our souls. But is such regard due to any earthly thing? Does not God claim our heart as his throne, on which he is to reign without a rival? Has he not required us to “love HIM with all our heart, and all our mind, and all our soul, and all our strength?” If then we make any thing else our treasure, we rob him of his honour, and cast him down from his throne. And will he not fearfully resent such conduct? Will he not say, “Bring hither those that were mine enemies, who would not that I should reign over them, and slay them before me?” Surely this consideration may well instruct us in the path we are to pursue: it proclaims loudly to us, “Set your affections on things above, and not on things on the earth.” If, indeed, God would be contented with a divided heart, we might be less scrupulous about the objects of our pursuit: but as “he is a jealous God,” and “will not give his glory to another,” it becomes us to live in this world “as pilgrims and sojourners,” and to direct all our efforts towards the attainment of his favour and his inheritance.]

  This SUBJECT affords abundant occasion,

  1.      For reproof—

[Would one not suppose, from the conduct of the world at large, that our Lord’s instructions had been the very reverse of what they are? If he had bidden us lay up treasures on earth, and not in heaven, he had found us a very obedient people. But his command is plain; and it is at the peril of our souls to disobey it. True it is, that a compliance with it is deemed folly; and an habitual violation of it is accounted wisdom: but “God seeth not as man seeth:” his judgment respecting this is the very reverse of theirsd: and by that shall our doom be regulated in the eternal world — — —

Think not that we mean to decry industry; for diligence in earthly pursuits is recommended and enjoined by God himself: but it is the regarding of earthly things as the sources of our happiness that is condemned in the text: and if we will make them our treasure, they are the only treasure which we shall ever possess — — —]

  2.      For encouragement—

[If it were necessary to lay up treasures on earth, you might well be discouraged. One might say, I have not abilities for it: another, I have no capital to trade with: another, There are too many competitors in my line of business: another, I have been robbed and impoverished by a treacherous partner, or a dishonest debtor. But no such grounds of discouragement exist in relation to heavenly treasures. The wisest philosopher has no advantage over the most illiterate peasant: there is equal access afforded to every one to the inexhaustible riches of Christ, by the improvement of which alone any one can be made “rich towards God:” competitors for heavenly wealth promote, instead of impeding, each other’s success: nor shall either deceit or violence ever prevail against those who commit their cause to God. Let all of us then unite in this glorious work: let us be satisfied with no attainments; but “covet earnestly the best gifts:” let us be ever “pressing forward, forgetting what is behind, and reaching forth to that which is before.” Whatever we have of this world’s goods, let us lay them out for the Lord with prudent generosity: let us “lend” them to him, and he will repay us again. But if we are poor in this world, let us honour the Lord by cheerful contentment; assured that every grace we exercise, whether passive or active, shall be richly “recompensed at the resurrection of the just.”]

MCCCXXII

THE SINGLE EYE

  Matt. 6:22, 23.

The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!

REASON is certainly the richest endowment of the human mind. When regulated by the word and Spirit of God, it will direct our paths, and enable us to guard against every dangerous or important error; but it is capable of being so warped by specious reasonings, and selfish considerations, as to become an engine of Satan, and an instrument of our more aggravated ruin: there is nothing, however unreasonable, which a perverse spirit will not do; nor any thing, however criminal, which it will not justify. Hence our blessed Lord, in the passage before us, inculcated on his followers the necessity of having “a single eye,” and of acting on all occasions with a well-informed and upright intention.

Let us consider,

  I.      The instruction here given us—

There is “a light within us,” which is to the soul what the natural eye is to the body; and, if preserved in healthful exercise, will serve, in most instances, to direct our steps: but if it be vitiated and obscured by the film of vile affections, it will itself become as darkness.

But it may be asked, Can reason or conscience ever be so perverted as to become darkness? I answer, Yes: and this is actually the case,

  1.      When, though it does shine, we will not follow its direction—

[The eye, supposing it to be free from any defects, is capable of directing all the motions of the body. So reason or conscience, if freed from all undue bias, will serve in a great measure to regulate the active powers of the soul. But as a person who should keep his eyes shut in order that he might not behold the light, would be in the same predicament with one who was really blind; so the person, who either will not bring his reason and conscience to the light of God’s word, or obstinately determines to persist in the paths of error, is, in effect at least, as much in darkness, as if he did not possess any such faculties—]

  2.      When it is obscured by any defect in the organs of vision—

[As vicious humours will destroy the sight of our bodily eyes, so will sinful affections impair the powers of the mind. Prejudice, passion, or interest, will often blind us to such a degree, that we cannot discern the things that are most obvious to others. We all are sensible of this weakness in others; and it would be well if we were more on our guard respecting it in ourselves. Not to mention the innumerable instances which manifest themselves in our conduct towards each other, how universally are men blinded in their conduct towards God! While Christianity in general, is allowed to be both good and necessary, there is scarcely any regard paid to its particular, and most distinguishing tenets. Its fundamental doctrines, such as original sin, justification by faith, regeneration by the Holy Spirit, are discarded as erroneous; and its most essential precepts of holiness and self-denial are ridiculed as preciseness and enthusiasm. Where the jaundiced eye receives such an impression respecting the most important truths, its light must be considered as no better than darkness—]

  3.      When under a professed regard to it, we do what is in itself evil—

[It is no uncommon thing to put “evil for good, and darkness for light,” and to engage earnestly in some evil conduct under the idea that we are doing what is right. Our Lord has taught us to expect that men would persecute and even “kill his faithful followers, and imagine all the time that they were doing God service.” And Paul, in the midst of all his boasted morality, persecuted the Christians even unto death, and persuaded himself that “he ought to do” soc. A similar conduct yet obtains in the world. There are thousands who yet think it their duty to oppose the progress of the Gospel, and to repress by every means in their power its influence over their friends and relatives. The light of such persons surely is, not only dark, but darkness itself—]

It appears then, that our Lord cautions us not to neglect or violate the dictates of our conscience. And to impress this lesson more deeply on our minds, I will mark,

  II.      The vast importance of it to every child of man—

The Jews had manifested a most astonishing per- verseness in resisting all the evidences of our Lord’s mission; and he well knew how fatal it would prove to them, if they should persist in it any longer. Hence he gave them this solemn caution, which may, for similar reasons, be given also unto us,

  1.      The evil against which we are guarded, is a common evil—

[Though there is much ignorance in the world, yet there are few, if any, whose practice does not fall very far short of what they know to be their duty. There certainly are different degrees of light in the minds of unconverted men; but all in some measure “resist the truth,” and “imprison it in unrighteousness.” When therefore this evil is so general, should we not be on our guard against it? When all of us see how much it prevails in others, should we not suspect its influence over ourselves? Let every one tremble for his own house, when he sees it standing in the midst of a general conflagration—]

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

[The heart is justly said to be “deceitful above all things, and desperately wicked.” It is ready and ingenious in colouring over its own devices, and in justifying whatever tends to its own satisfaction. The world also presents to us ten thousand pleas that serve to confirm our delusions. And Satan, who beguiled our first parents in Paradise, doubtless lends his aid to lead us astray, and to keep us ignorant of our real state. Who is there amongst us that has not experienced this proneness to self-deception? The very Apostles on some occasions “knew not what spirit they were of.” And who has not repeatedly found, that the things, which seemed right in his eyes at one time, have, in an hour of sober reflection, appeared to have been the extremest folly? Surely then we never can be too watchful against the treachery of our own hearts—]

  3.      It is an evil that greatly aggravates our guilt—

[God has given us a conscience capable of “accusing or excusing” us according to the true tenour of our actions. Now if we either warp it by vile affections, or silence it by continued opposition to its dictates, our sin is aggravated a hundred-fold. This is repeatedly declared both by Christ and his Apostles. And can we suppose that our punishment also will not be proportionably enhanced? Will not “the servant who knew his Lord’s will and did it not, be beaten with more stripes than he who transgressed through ignorance?” Will not those, who improved a less degree of light, “rise up in judgment against” those who enjoyed more ample means of instruction, and yet neglected to improve them? No doubt, it were “better never to have known the will of God at all, than, having known it,” to live in an allowed opposition to it—]

  4.      It is an evil that involves us in the greatest danger—

[If we will not receive the truth in the love of it, we have reason to fear that God will give us up to our own delusions, that we may believe a lie, and receive the condemnation due to our perverseness. He sometimes suffers the light itself to have no other effect than to blind our eyesh. And what a tremendous judgment would that be! We should only wander further and further from God, till we had “filled up the measure of our iniquities,” and be thus “treasuring up for ourselves wrath against the day of wrath.” Should we ever be left to this state, “better were it for us that we had never been born.”]

  Having thus explained the reasons of this caution, we shall conclude with a few words of ADVICE—

  1.      Get your conscience truly enlightened—

[It needs the illumination of God’s word and Spirit. Without that it will be but a blind guide at best. God however has promised, for the comfort of those who seek him, that “The meek he will guide in judgment, the meek he will teach his way.”]

  2.      Regard the dictates of conscience in little things;—

[Conscience must maintain an uncontrolled, unlimited sway. You must “exercise yourself daily to keep it void of offence towards God and man.” If you violate its dictates in small things, you will soon cease to reverence it in greater matters. But listen to its voice on all occasions, and it will never suffer you to err materially. There shall always be a voice behind you, saying, “This is the way, walk ye in it.”]

  3.      Guard against worldly and carnal lusts—

[It is astonishing to what a degree even the most sensible men, as David and Solomon, may be blinded by “foolish and hurtful lusts.” The love of money, of pleasure, or of honour, alas! how will they warp the judgment, how will they divert us from the path of duty! Love not the world if you have any wish to possess the love of God. The two attachments are inconsistent and incompatible with each other.]

  4.      Set the Lord Jesus ever before you—

[He is the light of the world; and if you will follow him, you shall never walk in darkness. If you can find what Christ would have done in your situation, do that resolutely and universally.]

MCCCXXIII

THE SERVICES OF GOD AND MAMMON INCONSISTENT

  Matt. 6:24.

No man can serve two masters: for either he will hale the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and Mammon.

THE dictates of pure and undefiled religion are so remote from the apprehension of the natural man, and so contrary to his inclinations, that they need to be presented to him with the clearest evidence, and most convincing energy. Hence our blessed Lord continually illustrated his doctrines by images taken from common life, or by truths universally known and acknowledged. The irreconcileableness of the service of God with the service of Mammon is very little considered: the world in general have no idea of it: but the impossibility of being wholly at the disposal of two earthly masters is obvious enough; because, when their commands interfere with each other, the servant, in obeying one, must disobey the other; and in cleaving to one, must, virtually, renounce the other. This being acknowledged, we are prepared to confess the same in relation to God and Mammon. It is thus that our Lord introduces and confirms the aphorism before us: in discoursing upon which, we shall shew,

  I.      The import of our Lord’s assertion—

“Mammon” is a Syriac word, signifying riches; and it is the great idol to which all the world are bowing down. But as wealth is principally sought for on account of its connexion with pleasures and honour, we need not confine ourselves to the precise idea of riches; but consider Mammon as signifying the world with all its poor vanities, of whatever kind they be.

But what are we to understand by “serving” God and Mammon? Here is the difficulty; and this is a point that must be determined with much caution and judgment. When our Lord says, “Ye cannot serve God and Mammon,”

He does not mean that we cannot render them any services—

[This is not the case even with earthly masters: for we may serve two or three masters, provided they be contented with services that are partial, subordinate, or successive — — — And in such a manner as this, we may serve both God and Mammon.]

He does not mean that we cannot render them the services which are their due—

[If only we clearly ascertain what services are due to each, we shall find that they are not at all incompatible with each other. Those who are averse to perform their duties to God, are very apt to represent them as inconsistent with the duties of relative and social life. But this is without any just foundation. It would be strange indeed if the duties of the two tables opposed each other: on the contrary, we cannot truly perform the one without performing the other also: in serving God, we shall serve the world; and in serving the world, we shall serve our God.]

His meaning is, that we cannot render them the services which they require—

[God requires that we should love and serve him with all our heart, and mind, and soul, and strength. He requires, that every thing bad shall be renounced for him; every thing indifferent be subordinated to him; and every thing good be done with a direct reference to his will as the rule, and his glory as the end.

The world, on the contrary, prescribes laws and maxims for our conduct which God has never prescribed, yea, which he has expressly forbidden. And it is in this contrariety of the one to the other, that we must look for the fuller explanation of the words before us.]

Let us then proceed to state, in reference to this assertion,

  II.      The grounds and reasons of it—

If it be asked, Why can we not serve both God and Mammon? we answer, Because,

  1.      Their interests are different—

[God has a cause which is exceeding dear to him; a cause which occupied his mind from all eternity, and for the promotion of which he has given his only-begotten Son to die for us, and his blessed Spirit to instruct us. The interest he pursues, is the reign of Christ on earth, and the establishment of his kingdom throughout the world. He longs to bring down heaven upon earth, that men may be, as nearly as possible, in a paradisiacal state, and in a constant meetness for gloryb.

The world knows nothing of such an interest as this: it proposes nothing of the kind: on the contrary, to please and gratify the carnal mind is the one scope of all its plans. In pursuit of this it labours to draw away its votaries from the consideration of heavenly things, and to fix their attention upon the things of time and sense.

What prospect have we then of rendering acceptable service to those whose interests are so widely different?]

  2.      Their commands are contrary—

[God commands us to “make our light shine before men:” he tells us “not to be conformed to this world,” but to “come out from it,” and to be “crucified to it through the cross of Christ;” and not only to “have no fellowship with the unfruitful works of darkness, but rather to reprove them.”

Against all this the world sets its face. It does not approve that we should serve God even in secret: but that we should trouble others with our light, this is insufferable. How peremptory it is in its commands respecting this, may be seen in every age, from the time of Cain to this present moment.

Now how is it possible that we should render obedience to both these masters? The one says, “Arise, shine:” the other says, “Make the Holy One of Israel to cease from before us.” It is evident, that, whichever we obey, we must of necessity disobey the other.]

  3.      Their services are inconsistent—

[This appears in part from what has been already spoken. But the inconsistency is expressly and frequently stated by God himself. “If any man love the world, the love of the Father is not in him:” “the friendship of the world is enmity with Gode:” “the minding of earthly things marks us enemies of the cross of Christ:” “the carnal mind is enmity against Godg;” and “we must mortify it, if ever we would live.”

Here the point is determined by God himself: and it is carried further than under the preceding head: for, if we would serve God acceptably, we must not only in some things disobey the commands of the world, but must utterly renounce all kind of allegiance to it. We must even oppose it, and fight against it. To parley with it, is perfidy; to make a truce with it, is treason.]

  People standing very differently affected towards the world, we must ADDRESS,

  1.      Those who are altogether servants of the world—

[Too many, alas! think not of any thing but the world: they find no pleasure but in its services. Now, we grant that its service is pleasing to flesh and blood: but to whom has it ever afforded solid and permanent satisfaction? — — — But suppose it could satisfy us here, what can it do for us hereafter? If we have served it, we must look to it for our reward. We cannot expect any reward from God, except indeed that which our contempt of him has merited, “indignation and wrath, tribulation and anguish.”]

  2.      Those who are endeavouring to unite the services of God and Mammon—

[Notwithstanding our Lord has so plainly declared the absurdity of all such attempts, men will not be persuaded to desist from them. They think that they may serve God sufficiently to secure his blessing, and yet serve the world in such a manner as to retain its favour. But, in addition to what our Lord has spoken, such persons have also within themselves a demonstration that their wishes are impracticable. What is the state of their minds after mixing with worldly company, and drinking of the cup of worldly pleasures? Can they go to their God with freedom, and find access to him with confidence? Have they any enlargement of heart in their addresses to him? Are not their services a mere form—a cold, lifeless ceremony, in which they find no pleasure, and from which they derive no benefit? Is it not manifest that they make no progress in religion, and that, while their services are divided, the world has their hearts? Such people’s religion answers no other end than to deceive and ruin them for ever: for God is “a jealous God;” and will despise the offerings of a divided heart.]

  3.      Those who are halting between the two—

[Many are convinced that they ought to serve God alone; and yet they know not how to turn their backs upon the world: they are afraid of the contempt and ridicule which they shall incur, or of some losses which they shall sustain: and therefore they are undecided in their minds, how to act. But what folly is this! Is not the approbation of God and of our own conscience sufficient to counterbalance all the frowns of the world? and is not heaven sufficient to compensate for any sufferings which we can be called to endure on earth? Let it only be remembered that eternity is at hand; and that will be sufficient to make all the concerns of time to appear lighter than vanity itself. Our Lord has plainly told us, that we must “hate even our life itself, if we would be his disciples.” Let us then make our choice: “If Mammon be God, let us serve him; but if Jehovah be God, let us serve him.” Let us say, with Joshua, “We will serve the Lord.”]

  4.      Those who are decidedly in the service of their God—

[Who amongst you has ever found reason to regret that he took a decided part? Who has not found it a ground of exceeding thankfulness to God for enabling him so to act? Go on then, having the world under your feet, and God in your hearts. Be bold, yet be meek, in the service of your Lord. Be meek, I say, and patient under any trials you may meet with. You must carefully distinguish between the ways of the world and the people of it: the former you are to regard with aversion; the latter with pity. Let it be seen in your temper, as well as in your conduct, “whose you are, and whom you serve.” Shew that, though you refuse to be servants to the world, you are its greatest benefactors. And look forward to the day when God will acknowledge and reward your services in the presence of the assembled universe.]

MCCCXXIV

AGAINST CAREFULNESS

  Matt. 6:25–34.

Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? Which of you by taking thought can add one cubit unto his stature? And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: and yet I say unto you, that even Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (for after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.

IF we affirm that men must serve God only and with their whole hearts, we appear to them to require more than is necessary, and to assign them a task which it is impossible to perform. But, whilst they are so averse to hear of what God requires, they do not consider how closely privilege and duty are united: for, whilst we yield up ourselves wholly unto God, he, on the other hand, permits us to look to him for a supply of all our wants. As an earthly master provides for the necessities of his servants, so much more will God, who therefore commands us to leave all our affairs to his disposal, and requires an affiance in him as a very essential part of our duty. Hence our blessed Lord having taught us how inconsistent are the services of God and Mammon, adds, “Therefore take no thought for your life;” that is, whilst you are serving God with fidelity, commit all your concerns to him with full confidence in his paternal care.

Let us consider,

  I.      The caution here given—

The evil against which we are cautioned is anxious carefulness—

[St. Paul to the Corinthians, says, I would have you without carefulness.” The word which he uses, is the same as that used by our Lord throughout this whole passage. A thoughtfulness about the future is by no means improper: there is a care and a foresight which Christian prudence requires: and they who go forward without due deliberation, invariably involve themselves in difficultiesc. The Apostles themselves, who under peculiar circumstances were supported without any care of their own, were afterwards commanded to use such means for their support as prudence dictated; and by this rule St. Paul himself walkede. The ants are proposed to us as examples; and, in truth, we cannot conceive the instinct of animals to be in any thing more worthy of imitation, than theirs is in the particular to which Solomon alludes. They, in the harvest, lay up what will be necessary for their sustenance in winter: and in like manner should we improve all present opportunities with a view to our future good, both temporal and spiritual. But they know nothing of anxious care. Thus precisely should it be with us. We cannot be too industrious in our respective callings, if only we leave events to God, and rest satisfied with his dispensations.

There are few perhaps who will not acknowledge, that all anxiety about superfluities, or about very distant events, is wrong: but yet they will vindicate it in reference to things which are near at hand, or are of prime and indispensable necessity. But it is respecting these very things that our Lord speaks: he bids us take no thought about “food or raiment;” no, not even “for the morrow:” and, because we should be ready to pass over such a caution if it were only once or obscurely given, he repeats it no less than four times in the passage before us, sometimes in a way of plain direction, “Take no thought;” at other times in a way of expostulation, “Why take ye thought?” This marks the vast importance of the subject: and it should dispose all our minds to humble submission and cordial acquiescence.]

How much need there is for such a caution, every man’s observation and experience will tell him—

[Even the rich, who on account of their opulence should be thought most out of the reach of this evil, are as much under the power of it as any. No man indeed is exempt from it, unless he have been delivered from it by the grace of God. The worldly man feels it in reference to the things on which his heart is fixed: and even those who are in pursuit of heavenly things, are too often, through the prevalence of unbelief, still subject to its dominion; insomuch that they are harassed continually with disquieting fears, when they ought rather to be “filled with joy and peace in believing.” There is therefore no order of men to whom this caution is not proper to be given; since all, from the highest to the lowest, stand in need of it; and it is no less applicable to the people of God than to the ignorant and ungodly world; to those who have “a little faith,” as well as those who have no faith at all.]

Let us now attend to,

  II.      The arguments with which it is enforced—

In this beautiful address, (which cannot be too much admired,) our Lord shews in a very convincing manner that anxious carefulness ought on no account to be indulged.

  1.      It is unnecessary—

[Let us only look around us, and see what God is doing in the animal and vegetable creation; how he feeds the fowls of the air, which make no provision for themselves; and clothes with unrivalled beauty the flowers of the field, which have so short a continuance, and such an ignominious end. Can we conceive that God will take less care of us, who are so much higher in the scale of being, and whom he condescends to call his children?

Let us see also what he is doing in and to ourselves. He has given us a body, exquisitely wrought, and fitted to be a temple of the Holy Ghost. He has endued it not only with animal life, but with a rational and immortal soul. These also he has preserved even to the present hour; and altogether without any aid from us, or any anxiety on our part. If then he has given and upheld these noble faculties and powers, will he not give such provision as shall be necessary for the preservation of them? Can we suppose that He who has bestowed upon us so much, will withhold or grudge the food or raiment that are necessary for us?

Above all, let us see what he has engaged to do for his believing people. They “seek the kingdom of God” to be established in their hearts: they “seek his righteousness” and salvation: they seek “in the first place,” and as their one great object, an interest in the Lord Jesus Christ, and the enjoyment of those blessings he has purchased with his blood: and whilst they do this, God has promised that all earthly comforts, as far as they are necessary, “shall be added unto them.” Thus, in fact, they have a more secure title to earthly things, and a more certain possession of them, than any other people upon earth. What need is there then for such persons to indulge anxious cares about the world? Both around them and within them they have an evidence of what God is doing; and in the Scriptures of truth they have a pledge of what God will do. Surely, then, it becomes them to suppress every anxious thought, and to commit all their concerns to the disposal and government of a faithful God.]

  2.      It is unprofitable—

[What good can any man obtain by all his anxious cares? Can he add “one cubit to his stature,” or one moment to his age? Can he make one hair black or white; or “do even the least thing,” which would not as easily be done without any solicitude at allh? On the other hand, does not every man who indulges anxiety greatly injure himself by it? Every day brings evils enough along with it: and every man shall find scope enough for the exercise of all his patience, without multiplying sources of discontent. What should we think of a man, who, being doomed every day to carry a burthen which he was but just able to support, should be constantly augmenting his labours by taking on him to-morrow’s burthen, in addition to that which he was compelled to bear? Yet such is the conduct of those who harbour anxious thoughts about the morrow. And what is a man profited by such folly? What is the effect which he finds invariably produced upon him? Were he to act more wisely, he might pass comfortably through life; but by his own folly he is oppressed and overwhelmed, and his very existence is embittered to him, so that he is almost ready to “choose strangling rather than life.”

The manner in which our Lord argues this point, deserves to be attentively considered. We are ready to think in general that carefulness is a fruit and evidence of our wisdom; but he again and again appeals to our reason, to convince us of the folly of such a disposition; and defies any human being to give him a satisfactory reason for indulging it. If therefore we will persist in indulging it, let us prepare an answer to that question of his in the text, “WHY take ye thought for raiment?”]

  3.      It is atheistical—

[“After all these things,” says our Lord, “do the Gentiles seek.” That the Gentiles should be making anxious inquiries about the things of this life, we do not wonder, because they know of no higher objects to be pursued, nor of any God who is able and willing to undertake for them. But does such conduct become us?—us, who know that there is a God, and have been taught to call him by the endearing name of Father?—us, who profess to regard this world but as a passage to a better, and to have our affections set entirely on things above? To what purpose have we been instructed in the knowledge of God, and in the great mystery of redeeming love? To what purpose have the unsearchable riches of Christ been opened to us, and the ineffable glories of heaven revealed, if, after all, we are to live like Heathens; careful about the body, as if we had no soul; and depending on ourselves, as if there were no God? Venial as anxiety may appear, it proceeds from atheism in the heart; it overlooks God’s providence; it usurps his power; it places self upon his throne. If then we would not perish with the Heathen, or rather under a heavier condemnation than they, in proportion to the superior light we have abused, let us guard against this evil disposition, and look to God to supply all our wants according to his own sovereign will and pleasure. Let us “cast all our care on him,” assured and satisfied that “he careth for us.”]

  ADVICE—

Our Lord traces this evil to a want of faith: hence we see what is its proper antidote; and what advice should be given to all who would avoid it. It is that which our Lord himself repeatedly gave to his Disciples, to compose their minds under trials, and to qualify them for every part of their arduous undertaking: “Have faith in Godl.” Believe in him,

  1.      As a God of providence—

[Men think they honour God when they limit his operations to what they call great things: but, in fact, they dishonour him exceedingly, for they judge of him by themselves; and, because they would be distracted by a multitude of little concerns, they think that He would be also; or, at least, that they are unworthy of his attention. But there is nothing, however minute, which he does not order and overrule with as much care as he does the rise and fall of empires. “The very hairs of our head are all numbered.” Let this then be a fixed principle in the mind, that “there is neither good nor evil in the city, but the Lord himself is the doer of it.” As for men and devils, they are all, however unconscious of it, mere agents of his, “a sword in his hand,” with which he effects his own gracious purposes. Be it so then, that we are destitute both of food and raiment for the morrow, and that we know not where to obtain a supply of either, we need not be anxious: for “godliness hath the promise of the life that now is, as well as of that which is to come;” and if we call upon him, his word shall be verified, which saith, “They who seek the Lord, shall want no manner of thing that is good:” yea, the very straits and difficulties which we now feel, are “working together for our good,” and shall hereafter form a ground of praise and thanksgiving to our God.]

  2.      As a God of grace—

[It is this view of God that will in a moment silence every doubt and fear. Who can reflect on what he has done, in giving his only dear Son to die for us, and his Holy Spirit to renew and sanctify us, and doubt whether he will overlook our necessities, either of soul or body? Hear St. Paul’s opinion of that matter: “He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” The Apostle seems surprised that such a doubt should enter into the mind of man. Be ashamed then, ye who are filled with such anxiety about the issue of your warfare, and are saying, like David, “I shall one day perish by the hand of Saul.” Be ashamed, I say, and learn rather, like Paul, to say, “I know in whom I have believed.” You may be reduced to straits in spiritual as well as temporal concerns; but they shall only issue in the fuller manifestation of God’s faithfulness and truth. His promise to you is, that “your place of defence shall be the munitions of rocks; that bread shall be given you, and your water shall be sure:” and “He is faithful that hath promised.” Trust then in him, and “he will keep you in perfect peace;” trust in him, and he will “give you all things that pertain unto life and godliness;” nor shall you ever be “ashamed or confounded world without end.”]

MCCCXXV

AGAINST UNCHARITABLE JUDGING

  Matt. 7:1, 2.

Judge not that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.

AMONGST the many faults with which the Pharisees of old were chargeable, that of censoriousness appears to have been peculiarly prominent. In the parable of the Pharisee and the Publican, the Pharisee is represented as condemning his fellow-worshipper, and building his own reputation on the ruin of his. To correct that evil disposition, our Lord proceeds to shew the danger of indulging it. We must not however limit his observations as though they were applicable to that people only; for they are of general utility; and the subject they refer to is as necessary for our consideration as for theirs. Some indeed imagine, that a sermon upon such a subject as this is scarcely to be called evangelical: but it should be remembered, that in the Gospel there are two things, a foundation, and a superstructure; that both of them are necessary to a complete building; and that if the distinction between their respective uses be kept in view, they equally tend to the edification of our souls.

In discoursing on the words before us, we must notice,

  I.      The prohibition—

The prohibition, though given in general terms, must of necessity be limited: and it is of great importance to have its limits clearly defined. We shall therefore,

  1.      Point out what is not included in it—

[It does not forbid the exercise of magisterial judgment. Magistracy is of God’s appointment. It was ordained by him for the restraining of iniquity; and those who are invested with it are “not to bear the sword in vain.” They must hear, must judge, must determine, must enforce and execute the laws: and they who fulfil their magisterial duties with zeal and uprightness, are to be regarded among the brightest ornaments and the richest blessings of a land.

It does not forbid the forming of a discreet judgment, whether of things or persons, for the regulation of our own conduct. We are rational beings, and must walk agreeably to the dictates of reason and religion. Are any things proposed to us for adoption? We must examine whether they be worthy of our choice: we must “prove all things, and hold fast that which is good.” Do any persons tender their advice, and profess to have their views rectified by the word and Spirit of God? We must not immediately take for granted that they are right, or yield ourselves implicitly to their direction: “Believe not every spirit,” says St. John; “but try the spirits, whether they be of God.”

It does not forbid our declaring of the judgments of God against sin and sinners. When we state, that “the wrath of God is revealed against all ungodliness and unrighteousness of men,” we are considered by many as violating the rules of charity. But charity does not require us to confound good and evil, or to contradict the plainest assertions of Holy Writ: it would be no charity, but rather the greatest cruelty, to act thus: and it is at the peril of our souls to do so. We must “in any wise rebuke a brother:” we not only must “have no fellowship with the unfruitful works of darkness, but must rather reprove themf.” It was no violation of this law when Paul reproved Peter for his dissimulation: nor will it be any infringement of our duty to declare, that “the unrighteous shall not inherit the kingdom of God,” or to suspend from intercourse with ourselves, and from the communion of the Church, an offending brotherh.

Doubtless, if these things be done in an uncharitable spirit, they are wrong: but, if done with kindness, and from a sense of duty to God, they will be approved and applauded by him.]

  2.      Mark distinctly what is forbidden—

[The judgment which we pass on others is then faulty, when it is needless, unfounded, hasty, or severe.

We are not appointed judges over all mankind; nor have we a right to summon all our fellow-creatures to our bar. If their actions do not concern us, we should let them pass without presuming to pry into the merits of them. We are not to be “busy- bodies in other men’s matters.” God repeatedly puts the question to us, “Who art thou that judgest another?” The same question we should put also to ourselves: “What right have I to judge him? what call? what occasion?” And if no necessity is imposed upon us, we should leave the exercise of judgment to those to whom it properly belongs.

Not unfrequently do men form a judgment without any just or adequate grounds. There is a strong propensity in the human mind to indulge prejudice, and to harbour unkind thoughts both against individuals and bodies of men without any specific reason. When this is done, we readily listen to any report against the object of our aversion, and put a bad construction upon every thing he says or does. It was thus that our Lord was treated by the Scribes and Pharisees: though he “spake as never man spake,” and was altogether “without sin,” yet they always found fault with him, and loaded him with all manner of accusations. The same kind of prejudice still operates in the minds of many, especially against religious characters; so that if a person be only branded with some opprobrious name, it shall be sufficient to degrade him in their eyes, and to give validity to every calumny that malice can invent. Indeed where religion is out of the question, such “evil surmisings” frequently arise; and a mere look, or motion, or word, that was perfectly innocent, shall be construed into a grievous offence, and be made an occasion of vehement indignation. That such judgment as this is wrong, needs no proof: it is too palpable a violation of the golden rule to admit of the smallest defence. Happy would it be if religious people themselves were not too often blameable on this account. They are but too prone to lay a stress on matters of indifference, and to condemn those who differ from them, as severely as if their practice were ever so criminal. But, however this conduct be cloked with a plea of religion, it is most hateful in itself, most injurious to the Church, and most offensive to God.

But further, if our judgment have some foundation, yet is it faulty, if it be rash. We should give to every person an opportunity of assigning the reasons of his own conduct. It is the motive which chiefly stamps the quality of an action; and, till we have ascertained the principle from which any thing proceeded, we never can form a proper estimate respecting it. What injustice was there in the construction which Michal put on the conduct of David when he danced before the ark! Had she waited till she was informed respecting the reason of his gestures, which appeared to her in such an unfavourable light, she would have seen cause rather to adore God for him, than to load him with such bitter reproaches. On the other hand, the benefit resulting from inquiry may be seen in the termination of the cause between the Reubenites and the other tribes, on the subject of raising an altar on the side of Jordan. Had not inquiry been made into the reasons of that act, thousands of lives would have been lost in causeless warfare: whereas, on an explanation of the matter, the act was approved, and every heart was filled with joy. A similar effect was produced by Peter’s explanation of his reasons for going to eat with uncircumcised Gentilesm. The law of Moses, and even the Roman law, required, that no man should be condemned unheard: and certainly the same equitable rule is proper to be observed by us alsoo.

It is possible, however, that where we have cause for censure, our judgment may be too severe. The act which we condemn may have been wrong, and the principle may have been wrong also; but yet there may have been many circumstances to palliate the fault; and, if we do not take them into consideration, we shall load the offender with an unmerited degree of blame. In like manner, if because of a single act we impute to him a habit of any sin; or if because one or two persons have done any thing amiss, we impute blame to all the body or party to which they belong; this is a most unjustifiable severity, though, alas! it is but too common. It was in this manner that David’s enemies acted, when they made his sin an occasion of condemning religion altogether, and of “blaspheming the very name of that God” whom he professed to serve. And the Apostle tells us, that such would be the effect of misconduct in religious persons, whether servants or others, that “the way of truth would be evil spoken of,” and that “the name of God and his doctrine would be blasphemed.” But the persons who indulge such unhallowed tempers will ultimately be the victims of their own severity.]

Such are the limits of the prohibition before us. Let us now proceed to notice,

  II.      The considerations with which it is enforced—

There is frequently, though not always, a visible correspondence between the work and the reward of men, even in this life. “With the merciful thou wilt shew thyself merciful,” says the Psalmist; “and with an upright man thou wilt shew thyself upright; with the pure thou wilt shew thyself pure; and with the froward thou wilt shew thyself froward.” In the beginning of the Sermon on the Mount we have many expressions to the same effect. Now this consideration should operate to guard us against indulging uncharitable censures: for if we do, we may expect,

  1.      A similar recompence from man—

[People are invariably grieved when they are loaded with unmerited blame: and though they may not have it in their power to punish the injurious person in any other way, they will almost universally repay him, measure for measure, according to his desert. This is a species of revenge which every man has within his own reach, and can indulge without much danger of reprisal. Accordingly we find, that a censorious and uncharitable man, though listened to on account of the fondness which all men have for scandal, is yet disliked and dreaded by the neighbourhood in which he dwells; because the very persons who listen to his censures, expect that they themselves in their turn shall be the objects of his invective. A man that is kind and amiable, and ready to make allowance for the frailties of others, will usually find reciprocal kindness at the hands of others: but the harsh, uncharitable, censorious person has little to expect but merited hatred and general condemnation. If, like Adoni-bezek, we exercise wanton cruelty towards men, we cannot hope for much mercy when we fall into their power. We do not indeed justify this kind of recrimination, because it is the duty of all to render good for evil, blessing for cursing: but, where divine grace has not subdued the vindictive principle, men will “measure to us according as we mete to them.”]

  2.      A suitable recompence from God—

[God considers the sin of censoriousness in a far different light from that in which it is generally viewed. He regards it as an invasion of his right, and an usurpation of his prerogative: and the indignation with which he addresses those who presume to judge their brethren, is perhaps as marked as any that is expressed on any occasion whatever: “He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge. There is one Lawgiver, who is able to save and to destroy: who art thou that judgest another?” So again by another Apostle, “Who art thou that judgest another man’s servant? to his own master he standeth or falleth.” “Why dost thou judge thy brother? or why dost thou set at nought thy brother? We shall all stand at the judgment-seat of Christ. Let us not therefore judge one another any more.” “It is a righteous thing with God to recompense” good or evil unto men according to their conduct towards others: and these are solemn warnings: and, if we will not attend to them, we shall disobey them at our peril: for the express determination of God is this, “He shall have judgment without mercy who hath shewed no mercyx.”]

  ADVICE—

  1.      Search out diligently your own frailties—

[Those who are most inattentive to their own faults, are most observant of the faults of others, and most harsh in passing censures upon them. If we did but see the numberless evils that we have committed, and the base motives by which our more specious actions have been defiled, we should blush and be confounded before God; and, like those who accused the adulterous woman before our Lord, should find other employment than that of casting stones at others.]

  2.      Consider what mercy you have received at the Saviour’s hands—

[How justly might he have left you, as he did the fallen angels, to receive the due reward of your sins! Yet, instead of that, he pitied your state; he came down from heaven in order to apply a remedy; he even shed his own precious blood to wash away your guilt, and to cover it from the sight of an offended God. Go now, with this mercy before your eyes, and gratify your spleen in censuring and condemning your fellow-creatures. No; you cannot do it, if your minds be suitably impressed with the mercy you have received. Go then, and imitate your Lord; and exercise that “charity that shall cover a multitude of sins.”]

  3.      Cultivate a spirit of love towards all mankind—

[See how you are accustomed to act towards those of your own family, or of your own party: how ready are you to veil or to extenuate their faults! Think also how tender you are towards your own faults; and how ingenious in finding excuses for any thing which you have done amiss. Deal thus then with all mankind: regard them all as your friends, and love them as yourself. Only think what, in a change of circumstances, you would judge it right for them to do to you, and let that be the rule of your conduct towards them. Would you have them manifest towards you the “love that helieveth all things and hopeth all things?” exercise it towards them. Where their conduct will admit of a favourable construction, fail not to view it on the charitable side: and where necessity compels you to condemn, still cast a veil of love over their transgressions, and hide them, as far as the rights of justice, and the good of the community will permit. If judged yourselves, “let it be a small matter to you to be judged of man’s judgment:” and be content to leave both yourselves and others to the judgment of a righteous God.]

MCCCXXVI

THE BEAM AND THE MOTE

  Matt. 7:3–5.

And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye.

OBSERVATION and experience shew, that the less any person is acquainted with his own infirmities, the more he will be disposed to censure the infirmities of others. But as such a disposition is totally repugnant to that love which Christianity inculcates, our Lord cautioned his hearers against it, and taught them, in the parable before us, to scrutinize and reform themselves before they presumed to take upon themselves the office of censuring and reclaiming others.

In this parable we may observe,

  I.      The evil of censoriousness—

Censoriousness is a compound of pride and malice. It originates in a high conceit of our own worth, and a desire to reduce others to a level with ourselves, or to a state below us. It is an evil,

  1.      Base in itself—

[The man who censures others professes a high regard for virtue, and a zeal for the honour of God. But what regard has he for virtue who does not cultivate it in his own soul? or what zeal has he for the honour of God, who does not bring his own heart into an obedience to his will? Even supposing that he were not himself notoriously faulty in other respects (which supposition however will never be found true) how flagrant is his breach of duty at the very instant he pretends such a regard for duty! He violates the most acknowledged principle of common equity; he acts not towards others as, in a change of circumstances, he would think it right for them to act towards him; and therefore at the very instant he condemns others, he unwittingly condemns himself. Who does not see the hypocrisy of the Pharisees, who were indignant with our Lord for working miracles on the sabbath, while they themselves were conspiring against his life? Such, in their degree, are all they, who are offended with a mote in their brother’s eye, while they have a beam in their own. Well therefore does our Lord address them by that humiliating appellation, “Thou hypocrite.” A baser character than this can scarcely exist.]

  2.      Injurious to our neighbour—

[Every person values his reputation, and esteems the loss of it as a great misfortune. But in judging any man with severity, or exposing needlessly his faults, we rob him of his good name, and impoverish him without enriching ourselves. How injurious such conduct is we may see, if we will only consider what we feel when we are rigorously or unjustly censured. The sensibility we manifest, and the keen resentment we express, are sufficient indications of the injury which we suppose ourselves at least to have sustained.]

  3.      Insulting to our God—

[God claims it as his prerogative to judge. As he alone is privy to all the circumstances of any case, he alone can judge of it aright: besides, he has appointed a day wherein he will display his righteousness, in awarding to every one a judgment suited to his real character: and he requires us to defer our judgment till that time. But in taking upon ourselves to censure and condemn others we invade his prerogative, we usurp his power, we set ourselves in his throne, we supersede, or anticipate at least, his judgment. In this light censoriousness is often stated by God himself; and a holy indignation is invariably expressed against those who shall presume to indulge it.]

Our Lord having exposed the unreasonableness and impiety of this sin, gives,

  II.      The advice properfor those who are addicted to it—

The evil here reprobated is but too common, and that too, even among the professors of religion: yea, perhaps, (their profession not being sufficiently tempered with humility and love) they are more exposed to it than others, from a mistaken idea, that their professed regard for religion entitles them, as it were, to the office of censors. But to every one who has been guilty of it we should say,

  1.      Consider your own great and manifold infirmities—

[There is no greater antidote to censoriousness than this. While we continue ignorant of ourselves, we shall consider our own faults as few and venial, and shall be disposed to magnify whatever we may see amiss in others. But a knowledge of our own hearts will convince us, that if there is “a mote in our brother’s eye, there is a beam in our own.” We may conceive many extenuating circumstances that may lessen the enormity of his conduct; but we shall know many aggravating circumstances to which God and ourselves alone are privy, which may serve to heighten our guilt, and to humble us as the very chief of sinners. When the woman taken in adultery was brought to our Lord, he bade those of her accusers who were without sin to execute the law upon her. We all know the effect which a conviction of their own personal guilt produced upon them. Thus shall we also drop the stone which we have taken up to cast at our neighbour, when once we are acquainted with our own vilencss.]

  2.      Recollect the relation in which he, whom you would condemn, stands to you—

[As every person wishes to conceal his own faults, so he will be ready to extenuate the faults of those who are near and dear to him. We do not usually hear men descanting on the infirmities of their parents or children, their wife or brethren. Now the person whom the calumniator would traduce, is his brother. No less than thrice in the short space of the text is this endearing appellation given to our neighbour. Is he not entitled then, from this consideration, to some portion of that regard which we pay to our more immediate relatives? Should we officiously pry into his defects? Should we presume to criminate his motives? Should we judge of his general character by a single act; or take an instance or two of indiscretion, and consider them as fixed and accustomed habits? Surely our “brother” should receive far different treatment at our hands. We should cast a veil over his infirmities, and exercise towards him that charity which hopeth all things and believeth all things.]

  3.      Purge your own heart from evil, that you may be the better qualified to reprove or advise others as occasion shall require—

[As persons who dispense the laws must of necessity pass judgment on those who are brought before them, so must all the members of Christ’s Cliurch administer fraternal correction or reproof to each other. It is not all judgment that the text forbids, but all harsh and severe judgment. It prohibits an over-officious prying into the faults of others, and a needless exposing of them to the world; but it leaves us at liberty to give that reproof which is necessary for the reclaiming of an offending brother. But to admonish others with effect, we must attain some measure at least of purity ourselves. Let every one then begin with rectifying his own conduct. Let every one be solicitous to cast the beam out of his own eye, that he may afterwards assist with more propriety and effect in pulling out the mote from his brother’s eye. We must not indeed stay till we are perfect before we attempt to benefit our brother; but we should study to attain an unbiassed judgment, and should hide the lancet in a sponge if we would open an imposthume; and in every case we should regulate our endeavours with charity and discretion.]

MCCCXXVII

CAUTION TO BE USED IN REPROVING

  Matt. 7:6.

Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you,

IN the holy Scriptures there are not only such directions as are necessary for the saving of the soul, but such also as are of a prudential nature, calculated for the rectifying of our judgment, and the regulating of our conduct, in less important matters. A pious person would obtain salvation, though he should not be discreet in his mode of communicating instruction or reproof to others. But it is desirable that “the man of God should be perfect, throughly furnished unto all good works:” and therefore he should attend as well to those admonitions which are of secondary importance, as to those which relate to the fundamental points of faith or practice. The words before us are connected with the prohibition respecting the judging of others. To judge others uncharitably will expose us to similar treatment from them, as well as to the displeasure of Almighty God. Before we presume to judge others at all, we ought to be diligent in searching out and amending our own faults; without which we are but ill qualified to reprove the faults of others. We ought also to consider the state of the person whom we undertake to reprove: for if he be hardened in his wickedness, and disposed to resent our well-meant endeavours, it will be more prudent to let him alone, and to wait for some season when we may speak to him with a better prospect of success. Such is the import of the caution in our text; from whence we may observe,

  I.      That religious instruction is often most unworthily received—

The value of religious instruction is but little known—

[Education in general is esteemed one of the greatest blessings we can enjoy; nor is any sacrifice, whether of time or money, deemed too great for the obtaining of the benefits arising from it. A richly-furnished mind, a cultivated taste, a polished manner, are distinctions which the richer part of the community particularly affect: and they are most envied who possess in the highest measure such accomplishments. But divine knowledge is considered as of little worth: though it would enrich the soul beyond all conception, and adorn it with all the most amiable graces, and is therefore most fully characterized by the name of “pearls,” yet has it no beauty, no excellency, in the eyes of carnal men: the generality are as insensible of its value as swine are of the value of pearls, which they would “trample under their feet” as mire and dirt. Of this however we may be assured, that instruction, even though it be in a way of reproof, lays us under the deepest obligation to him who gives it.]

Many, instead of being pleased, are only irritated and offended at it—

[Nothing under heaven has ever given more offence than this. Men may utter lewdness and blasphemy, and create but little disgust: but let them bear their testimony against sin, or proclaim the unsearchable riches of Christ, and instantly an indignation is excited in every bosom. In the house of God indeed a certain licence is allowed, provided the preacher be not too faithful: but in a private company the mention of such things is considered as a death-blow to social comfort, and is reprobated as an insufferable nuisance. Even in the public ministry those who “labour with fidelity in the word and doctrine” are not unfrequently treated with every species of indignity. No name is too odious for them to bear, no opposition too violent to be raised against them.

It is supposed indeed by some, that the offence excited by ministers arises from the erroneousness of their statements, or the injudiciousness of their manner. But what then shall we say to the treatment which Christ and his Apostles met with? Did our blessed Lord want any qualification that could recommend his doctrine? Did he not exhibit “the meekness of wisdom,” and “speak as never man spake?” And was not Paul guided and instructed by God himself in his ministrations? Yet were both he and his Divine Master represented as babblers and deceivers; and one cry was raised against them both, “Away with them; it is not fit that they should live.”

Nor is it more against the doctrines of Christianity that this prejudice exists, than it does against its practice. The doctrine of “Christ crucified is still to some a stumbling-block, and to others foolishness:” and the same anger that rankled in the bosoms of Herod and Herodias against John, who condemned their incestuous connexion, is called forth at this time against any one who shall condemn the customs of the world. Our Lord’s words may still be used by all his faithful followers, “The world hateth me, because I testify of it that the works thereof are evilc.” Doubtless the inveteracy of wicked men will shew itself in different ways and different degrees, according to the different circumstances under which it is called forth: but no times or circumstances have ever superseded the necessity of attending to the caution in the text: there ever have been multitudes who would take offence at the kindest efforts for their welfare, and, like ferocious “dogs, would turn again and rend you.” Reprove iniquity, and you will still be deemed “the troublers of Israel;” and those who are reproved will say of you, “I hate Micaiah, for he doth not speak good of me, but evil.”]

From this aversion which men feel to religious instruction, it appears,

  II.      That great caution is to be used in administering it—

The direction in our text was given to the whole multitude of those who heard our Lord’s discourse; and therefore may be considered as applicable,

  1.      To ministers—

[Though it is not to be confined to them, it does not exclude them. Doubtless where numbers of persons are assembled to hear the word of God, it is not possible to suit oneself to the disposition and taste of every individual. The rule which God himself has laid down must in such cases be followed: “He that hath my word, let him speak my word faithfully.” A minister must “warn men, whether they will hear, or whether they will forbear:” he must “commend himself to every man’s conscience in the sight of God,” “keeping back nothing that is profitable unto them,” but “declaring unto them the whole counsel of God.” Still, however, the caution in the text is necessary for him. He should consider the state of his hearers, and should adapt his discourses to their necessities. Our blessed Lord, knowing how full of prejudice the Jews were, “spake the word to them in parables, as they were able to hear it.” In like manner, though we must not seek the applause of man, (for “if we please men, we cannot he the servants of Jesus Christ;”) yet we should endeavour to “please all men for their good to edification:” we should argue with them on principles which they acknowledge; we should be content to give “milk to babes,” and to reserve the “strong meat” for such as are able to digest it. We should pay attention to every thing that may lessen prejudice and conciliate regard: and, though we must not affect “the wisdom of words, which would only make void the cross of Christ,” we should “search out acceptable words,” and be especially careful to “speak the truth in love.” Our great object should be not to “deliver our own souls,” (though doubtless we must be careful to do that,) but principally to “win the souls” of others.]

  2.      To Christians in general—

[As “men do not light a candle, to put it under a bed or under a bushel, but to give light to those who are in the house,” so God, when he illuminates any soul, expects that the light he has imparted should be diffused for the good of others. But in endeavouring to instruct others, we should consider the tune, the manner, the measure of instruction, that will be most likely to ensure success. In particular, we should not press matters when our exhortations are contemned as foolish, or resented as injurious. Not that our concern should be about ourselves, as though we feared either the contempt of men, or their resentment; but we should be afraid of hardening them, and thereby increasing their guilt and condemnation. As to ourselves, we should gladly “suffer all things for the elect’s sake:” but for them we should “weep, as it were, in secret places,” and “gladly spend and be spent for them, though the more abundantly we love them the less we be loved.” If, indeed, after all our labour, we find that our efforts are only rejected by them with disdain, we may then with propriety leave them to themselves, and, like the Apostles, bestow our attention on more hopeful subjects. As the priests imparted of the holy food to every member of their families, but gave none of it to dogs, so may you give your holy things to others, and withhold it from those who have shewn themselves so unworthy of it.]

  We will now APPLY the subject,

  1.      To those who are strangers to the truth—

[From the indifference which is usually shewn to divine things, it is evident that the value of religious knowledge is but little known. If we could inform persons how to restore their health, or how to recover an estate, or how to obtain any great temporal benefit, they would hear us gladly, and follow our advice with thankfulness; but when we speak of spiritual benefits, they have no ears to hear, no hearts to understand: they are ready to say to us, as the demoniac to Christ, “Art thou come to torment us before our time?” But let it not be so with you. Think in what light God represents such conduct — — — what regret you will hereafter feel — — — and what augmented punishment you will endurek — — — And may God “open your hearts, that you may attend to the things” that belong unto your peace, before they be for ever hid from your eyes!]

  2.      To those who know it—

[Whilst we exhort you to be cautious in admonishing others, we would caution you also against being soon discouraged. Think not every one assimilated to dogs or swine because he resists the truth for a season; but give “line upon line, and precept upon precept,” and “instruct in meekness them that oppose themselves, if God peradventure will give them repentance, and that they may recover themselves out of the snare of the devil, by whom they have been led captive at his will.”

And whilst you take upon you to admonish others, be willing to receive admonition also yourselves. It is not every religious professor that is so open to conviction as he ought to be, and that will receive reproof like David, esteeming it as “an excellent oil, that shall not break his headm. Watch over your own spirit, therefore, and exemplify in yourselves the conduct you require in others.]

MCCCXXVIII

THE IMPORTANCE AND EFFICACY OF PRAYER

  Matt. 7:7, 8.

Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.

WE need not look for a connexion in every part of our Lord’s Sermon on the Mount; because the account of it which we have in this Gospel is nothing more than an epitome, in which only the principal heads, together with some important sayings, are recorded. But, if we suppose the words of our text to arise from what has just preceded them, the connexion may easily be found. The commands, to abstain from all uncharitable judgment, and to be intent rather on searching out and removing our own imperfections, and even when the faults of our neighbour are most glaring, to exercise much prudence and caution in reproving him; these commands, I say, are difficult to be obeyed: and therefore our Lord encourages us by the consideration, that we may obtain by prayer whatever wisdom or strength we may stand in need of. The import of the text, however, will be the same, whether we take it as detached from the preceding context, or as connected with it; and it will naturally lead us to set before you the nature, the importance, and the efficacy of prayer.

  I.      Its nature—

Prayer is not indeed defined in the words before us; but we may collect from the different terms by which it is designated, what are its inseparable attendants and its characteristic marks;

  1.      Earnest desires—

[The words, “ask,” “seek,” “knock,” must certainly imply a solicitude to obtain some specific object. Now this is the very life and essence of prayer. It is not the posture of the body, or a repeating of any words, either with or without a form, that can be called prayer; but a prostration of the soul before God, accompanied with an ardent desire of acceptance with him. We may confess our vileness in the most humiliating terms, or petition for mercy with the most suitable pleas, or render thanks to God in copious and devout acknowledgments; and yet, if our hearts have not felt what our lips have uttered, we have offered no acceptable service to God; “we have worshipped him in vain, because we have drawn nigh to him with our lips when our hearts were far from him.” Desires in the soul will be accounted as prayer, though not expressed in words; but words without desires are no better than a solemn mockery.]

  2.      Persevering endeavours—

[A mere exclamation under an impression of terror cannot be considered as prayer; prayer imports such a desire after divine blessings as engages us in the pursuit of them from day to day; and this also is intimated in the very terms of our text. “Asking” only is not prayer, unless we “seek” also for the things in God’s appointed way; nor is “seeking” sufficient, if we do not, like persons anxious to obtain an answer, continue “knocking” at the door of mercy. We do not indeed deny but that a prayer may be offered by one who speedily turns back again from God; but it is not accepted; and it is of acceptable prayer that we speak; for nothing else deserves the name of prayer. Whatever therefore a person may do on some particular occasion, he prays not to any good purpose, unless he “set his face” determinately to seek after God, and to obtain from him those daily supplies of mercy and grace which his soul needeth. Hence the command of God is, “Pray without ceasing;” “Continue instant in prayer;” “Pray with all prayer and supplication in the Spirit, watching thereunto with all perseverance”]

  3.      Humble expectation—

[Here again the terms of our text afford us a correct idea of the duty of prayer. It is evident that when a person “asks,” it is with some hope of receiving; and when he “seeks,” he has some prospect of finding; and if he “knock” at a door, it is with some expectation that it shall be opened to him. Now this, beyond every thing else, marks the true character of prayer. “In the morning will I direct my prayer unto thee,” says the Psalmist, “and will look up;” that is, I will look up in expectation of receiving an answer to my prayers. It is to the prayer of faith that the promise of an answer is given: “Whatsoever ye shall ask, believing, ye shall receive.” Prayer destitute of this qualification is declared to be of no avail whatever: the man that offers it “must not think of receiving any thing from the Lord.” Hence the true and acceptable suppliant is distinguished as “looking unto God as a servant does to the hand of his mastere,” and as “waiting upon God for his salvation.”]

The nature of prayer being explained from the text, we proceed to notice,

  II.      Its importance—

[We cannot but observe throughout the whole text the inseparable connexion between the means and the end. It is thought by many that it is unnecessary to pray; because God, being omniscient, stands in no need of information from us; and being of his own nature inclined to mercy, he needs not our importunity to prevail upon him. But these objections betray an utter ignorance of the intent of prayer. Prayer is not intended to give information to God, but to impress our own minds with a sense of our dependence upon him, and to give him glory as the only fountain of all our benefits. Moreover, prayer, though often represented as prevailing with God, is not designed to dispose him to any thing to which he was before averse; but only to bring our souls to such a state as may prepare us for a worthy reception of those blessings which God has previously determined to bestow. Though, therefore, prayer does not answer, nor is intended to answer, the ends which ignorant persons are ready to suppose, it does answer the most valuable ends; which are intimately connected with the salvation of our souls.

But we will suppose that there were no connexion whatever between the means and the end; still, if God has united them, it does not become us to put them asunder; nor can we ever expect the Divine blessing, if we attempt to separate them. Moses was commanded to take his stick, or rod, and with that to work miracles in Egypt. What would he have wrought, if, in contempt of such means, he had left his rod behind him? The Israelites were commanded to march round Jericho on seven successive days, and then to blow with rams’ horns. Suppose they had disregarded these means on account of their inadequacy to produce any important result, would the walls of Jericho have fallen down? Or if Naaman had persisted in preferring the waters of Abana and Pharpar to those of Jordan, would he have been healed of his leprosy? Thus then, whether prayer have any proper effect or not, we must use it as God’s ordinance; and if we will not use it, we shall infallibly lose those blessings, which, in the use of the appointed means, we might otherwise attain. True, it is said of the Gentiles, that “God was found of them that sought him not;” but this refers only to their heathen state: for none ever ultimately found him, who did not walk with him in the daily exercise of faith and prayer: nor can there be found in all the sacred volume one single word that justifies a hope of obtaining any thing at God’s hands in the neglect of this sacred duty.]

On the contrary, when prayer is offered aright, the whole inspired volume attests,

  III.      Its efficacy—

[Nothing can be more express than the declarations of our text on this subject. The repetition of them is intended to assure us that no man shall ever “seek God’s face in vain.” It is of importance to observe, that in the promises before us there is no limitation whatever, either as to the person asking or the blessing desired. A person may have been as wicked as Manasseh himself, yet shall he not be cast out, provided he come to God with unfeigned penitence in the name of Jesus Christ. It must be remembered, that, since the coming of Christ, it is indispensably necessary that we should offer all our petitions in his name. This, in fact, was done even under the Jewish dispensation: for every penitent was obliged to put his hand upon the head of his sacrifice; and, when the Jews were in captivity, and consequently were unable to offer sacrifices, they must look towards the temple; which was a distinguished type of Christ, “in whom dwelt all the fulness of the Godhead bodily.” Let but our prayers be offered in an humble dependence on the sacrifice and intercession of Jesus Christ, and they shall assuredly prevail. God may not indeed answer us immediately; and, it may be, that he may not grant the precise thing which we pray for; but he will answer in the best time, and in the best manner, granting that which eventually will be most conducive to his own glory and to our good. David and the Canaanitish woman were suffered to wait for the blessings they desired; and St. Paul, yea, and Christ himself too, were answered, not so much according to the letter, as according to the spirit, of their petitionsi. But if we tarry the Lord’s leisure, we may be as “confident” of an answer to our prayers, as of our own existence.]

  In this SUBJECT we may find abundant matter,

  1.      For reproof—

[How many have never gone beyond the mere forms of prayer; and remain unmoved even when their self-deceit and hypocrisy are thus plainly set before them! How astonishing is this! Methinks, if God had appointed only one hour in a man’s life, wherein he should be at liberty to avail himself of the gracious promises in the text, one would suppose that the whole universe should not be able to divert his attention from this sacred duty: he would long for the appointed season to arrive; he would meditate beforehand on every thing which he could desire to obtain; and he would employ every moment of the prescribed time in most importunate supplications. So, I say, we might suppose; but experience proves, that, notwithstanding there is not an hour in our whole lives wherein we may not avail ourselves of this privilege, the generality have never found one single hour for that holy employment. But would it be thus if God were for one hour to allow this privilege to those who are shut up in hell? If the doors of hell might be opened for their escape, would they neglect to “knock?” If all the blessings of grace and glory might be obtained by them, would they neglect to “ask?” O then, let us “seek the Lord whilst he is near; let us call upon him, whilst he may be found.” Think what a bitter reflection it will be in the eternal world, that we might have escaped the miseries of hell, and obtained the glory of heaven, by the exercise of humble and believing prayer, and we would not: we did not regard either the one or the other, as worth asking for. O that we may now be convinced of our folly, and not be left to bewail it to all eternity!]

  2.      For encouragement—

[If God had bidden us do some great thing to obtain his favour, we should have been ready to do it. The poor benighted heathen, what pains and penances do not they undergo to obtain the favour of their gods! Yet no such things are required of us: we have nothing to do, but to “ask, and seek, and knock.” Surely we should rejoice in so great a privilege, and determine to “take the kingdom of heaven by the holy violence” of faith and prayer.

But some are discouraged, because they cannot pray with any fluency or enlargement of heart. Let not this however distress the minds of any. It is humility, and not fluency, that makes our prayers acceptable: and many a person who can only seek the Lord with sighs, and groans, and tears, will find acceptance with him, whilst others, who are admired by men, or filled with self-complacency, will be rejected. Never, from the foundation of the world, was there a better prayer than that of the publican, “God be merciful to me a sinner!”

But some are discouraged because they have prayed long without receiving any answer to their prayers. Let not, however, any despond on this account. God may have answered them, though not precisely in the way that they expected: and the very continuance of their prayers is an evidence that they have not prayed in vain. It is evident at least that God has given them his Holy Spirit, as a Spirit of grace and of supplication; and this is a pledge and earnest of other blessings which they stand in need of. Let them “tarry the Lord’s leisure, and he will comfort their hearts;” “let them wait, I say, upon the Lord.”]

MCCCXXIX

GOD’S READINESS TO GIVE HIS HOLY SPIRIT

  Matt. 7:9–11.

Or what man is there of you, whom if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?

TO argue from ourselves to the Deity, and to conclude that, because we should do, or forbear any particular thing, he would do the same, is, in many cases, extremely fallacious; because many things may be proper as a rule of our conduct towards others, which can in no respect be applied to the moral Governor of the universe. There are, however, some instances wherein such an argument may be urged, not only with propriety, but with great effect. Such an instance occurs in the passage we have now read; in considering which, we shall,

  I.      Point out the force of our Lord’s appeal—

Our Lord addresses himself both to our feelings and our judgment—

[Men who cannot understand a logical deduction, may comprehend, without any difficulty, the argument before us. Every one, whether he be a parent or not, knows sufficiently the feelings of a parent, to answer the question here put to him. We can scarcely conceive that any father should so divest himself of all the sensibilities of his nature, as to refuse a piece of bread to his child. Much less can we imagine, that he should mock his child, by offering him a stone; or give him, instead of necessary food, a serpent or scorpion to destroy him. Who then would think of ascribing such a disposition to God? God is the common parent of all his creatures; and he well knows that his Spirit is as necessary for the imparting and maintaining of spiritual life, as bread is for the support of our natural life. Will he then refuse that blessing to us, when we ask it at his hands; and leave us to perish without affording us the needful succour? It may happen, that an earthly parent may be indisposed, by passion or caprice, to do what is right; or he may be disabled through poverty: but there are no such impediments on the part of God, since he is subject to no infirmities; nor is there any thing impossible with him. We may be sure therefore that he will at all times act worthy of the relation which lie bears to his creatures.]

But the force of the appeal lies in the contrast between God and us—

[At first sight the appeal may seem inconclusive, since our children have a claim upon us, but we have none on God; and the gift of a piece of bread bears no proportion whatever to the unspeakable gift of God’s Spirit. But it must be considered that we are “evil,” so evil as to be capable of the greatest cruelties even towards our own children. Instances have occurred, wherein parents have not only murdered, but even eaten, their own offspring; and the treating of them with extreme harshness and severity is no uncommon failing. Yet, with all our proneness to evil, and our readiness, under the influence of passion or temptation, to commit the greatest enormities, there cannot be found a person on earth so depraved, as to act towards his children, in the general tenour of his conduct, in the manner stated by our Lord. But God, on the contrary, is good, supremely, and only good, and therefore incapable of doing any thing, which may in the smallest degree impeach his character. Besides, he has manifested his goodness in that most unparalleled act of mercy, the gift of his own Son; the gift of his own Son to die for us; and that too unasked; and at a time when we were in rebellion against him; and when he knew the treatment which his Son would meet with from an ungrateful world: will HE then refuse us any thing? Will he not give us his holy Spirit, when we ask it at his hands; and when he knows that the bestowing of that gift will infallibly terminate in his own eternal glory? It is in this very light that an inspired Apostle states the same argument; and therefore we may be well assured, that it is unanswerably conclusive.]

That we may not however rest in a mere acknowledgment of this truth, we shall,

  II.      Suggest a suitable improvement of it—

Though the great scope of the text relates only to the prospect which we have of receiving answers to prayer,

  We may LEARN from it,

  1.      In what light we are to regard God, when we come to a throne of grace—

[Men in general either think of God as a Being that has no concern about this lower world, or as a harsh master, and a severe judge. Accordingly their prayers are either a mere lip-service, in which they themselves feel no interest; or the supplications of a slave under the apprehension of the lash. But we should rather go to him as a Father; we should consider him as a Being able and willing to succour us, yea, infinitely more willing to give than we are to ask. How endearing is that address which we are taught to use, “Our Father, which art in heaven!” If we could approach him with the familiarity, and confidence, of dutiful and beloved children, how sweet would be our fellowship with him, and how successful our petitions! Then, nothing would appear too much to ask, nothing too trifling to lay before him. We should spread before him our every want; and experience, on all occasions, his condescension and grace.]

  2.      What we ought principally to desire in all our addresses to him—

[The leading subjects of men’s petitions usually are; that their sins may be pardoned, and their ways reformed: and certainly these are important subjects for our supplications. But the offices of the Holy Spirit are very much overlooked even by the saints themselves: and though God will not altogether withhold his blessings, because we do not ask for them in the best manner, yet certainly it is of importance that we should feel our need of his Spirit, and express those feelings in our petitions to him. We cannot repent or pray, unless God, “pour out upon us a Spirit of grace and of supplication.” We cannot know either our disease or our remedy, unless the Spirit be given to us “to convince us of our in-dwelling sin, and of the Saviour’s righteousness.” It is the Spirit’s office “to glorify Christ, and to take of the things that are his, and shew them unto us.” If we would “mortify the deeds of the body, it must be through the Spirit’s” influence: if we would bring forth the fruits of righteousness, it must be through the operation of the same Spirit, whose fruits they are. Every act of the spiritual life must be performed by the intervention and agency of God’s Spirit. As Christ is ALL in procuring salvation for us, so the Holy Spirit is ALL in imparting salvation to us. Our illumination and strength, our sanctification and comfort, are all his gifts; and therefore we should continually acknowledge our dependence upon him, and ask of God the communications we stand in need of. The importance of this is strongly marked by St. Matthew, who, relating the substance of our Lord’s discourse, says, “How much more shall your heavenly Father give good things to them that ask him?” but St. Luke sums up all good things in this, the gift of the Holy Spirit; because, without that gift, all that we possess is of no value; and with it, we cannot want any thing that is good.]

  3.      The efficacy and importance of prayer—

[Since God has so strongly declared his readiness to give us his Spirit, we may be well assured, that he will not refuse us any thing else: “we may ask what we will, and it shall be done unto us.” But, on the other hand, we can expect nothing without prayer: “God will be inquired of by us,” even for those things which he has promised to give us; nor will he give, if we neglect to ask. This also is intimated in the text itself; his favours are limited to them that ask him. It is true indeed, that the first desire after what is good is inspired by him; and, as far as relates to that, “he is found of them that sought him not, and known to them that inquired not after him:” but when he has once communicated this desire, he expects that it should be cultivated and improved at a throne of grace; nor will he open the gate of heaven to any, who do not knock at it with importunate and believing prayer. And can we think hardly of this condition? What if we ourselves had invited a child to come and ask of us the richest gifts we could possibly bestow upon him, and had done every thing in our power to assure him of our unalterable determination to grant his request; could he reasonably blame us for suspending our grant upon his performance of so easy a condition? or is there a parent in the world who would not say, If you are too proud to ask for it, you shall not have it? Surely then if, through pride, or indolence, or unbelief, we will not make our supplications to God, we may well, yea, we must inevitably, be left to perish.

If this appear awful in one view, in another view it is most encouraging. Many are ready to say, ‘Such an appeal as this affords no comfort to me: were I a child of God, I could not doubt, but that he would give me all that I could ask, with greater readiness than I would give a piece of bread to my beloved offspring: but am I his child? and, if not, what is this assurance to me?’ But behold, as though he had intended to cut off all occasion for such a doubt, our Lord has here dropped the parallel, and says, “How much more will God give his Spirit, (not to his children, but) to them that ask him?” So then we have no occasion to inquire, Am I a child? We must go immediately to God and implore his best and choicest blessings, with a full assurance of success.

Some perhaps may reply, ‘I have tried these means, and found them ineffectual.’ But we are sure either that God has already answered in a way that was not expected, or that he will answer in due time. He is a God that cannot lie; and therefore we have nothing to do but to wait his time. Only let us “continue instant in prayer,” and heaven, with all its glory, shall be ours.]

MCCCXXX

THE DOING AS WE WOULD BE DONE UNTO

  Matt. 7:12.

Therefore all things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets.

GOD is graciously pleased on some occasions to take those things which are good in men, for the purpose of illustrating his own ineffable and unbounded goodness. There is scarcely to be found a mother so destitute of feeling as to “forget her sucking child, and not to have compassion on the son of her womb.” ‘Such a monster,’ says God, ‘may be found: “yet will not I forget thee.” ’ So, in the words before the text, we are told, that, “evil” as men are, there exists not a father so cruel as to give his child a stone or a serpent, when importuned by him for the food that is necessary for his subsistence: from whence this inference is made; “How much more shall your heavenly Father give good things unto them that ask him.” Such inferences are just and legitimate to a certain extent: but they must not be pressed too far. We must not presume to argue, as many infidels have done, “that because a benevolent man would not punish his enemy to all eternity, therefore God will not:” for there is no parallel between the cases; nor are God’s actions to be measured by such a standard: his written word will be the rule of his procedure; and all conclusions that contradict that, will prove delusive at the last. But though we cannot always argue from what man would do to what we may expect from God, we may safely, and in all cases, infer, from the superabundant goodness of God to us, the obligation which lies on us to exercise all possible degrees of kindness to our fellow-creatures. To this thought we are led by the connexion in which our text stands with the preceding verses. The words we have just read to you are an exhortation founded on the preceding representation of the Divine goodness: and certainly the argument is exceeding strong: for, if God in any case condescends to make our good actions a rule of conduct to himself, much more should we make the unbiassed convictions of our own minds the rule of our conduct towards all.

The direction that is here given us, is as important as any in the whole sacred volume. We shall endeavour to point out,

  I.      Its import—

It is almost dangerous to attempt an elucidation of so plain a command, lest we only obscure, whilst we endeavour to explain it. But it is obvious that something must be supplied, in order to guard against the misconstructions which a caviller might put upon the words. The fact is, that all people do of themselves supply what is wanting in them, without being conscious that the sense which they affix to the words is the result of their own judgment, and not the strict meaning of the words themselves. I say there are two limitations which all people do, though unconsciously, assign to the words, and without which they would not be a just rule of conduct to any man: and these are,

  1.      That we must exchange situations, as it were, with the person towards whom we are about to act—

[It would be absurd to say, that we must actually conduct ourselves towards all people precisely as we would wish them to act towards us. There are a thousand menial services, which the more opulent part of the community must have done for them, and which it would be folly and madness in them to go and do for others. Besides, there are duties arising out of the very situations we hold; and which are not duties to any, except to persons who are so circumstanced. Those, for instance, who are in authority, as rulers, or parents, or masters, are not called to obey their inferiors, because they desire to be obeyed by them. Were we therefore to construe the command without any limitation, we must break down all the distinctions in society, and set aside all the duties which God himself has connected with them. To prevent this, we must suppose the person to be in our situation, and ourselves in his; and then consider, what we should desire and expect from him. If, for instance, we be in authority, we should ask ourselves what treatment we should desire and expect, if we were in the place of our inferiors; and then we should act with all the kindness and condescension towards them, that we, in a change of circumstances, should expect at their hands.]

  2.      That we must make, not our inclination, but our judgment, the rule of our conduct—

[It is not sufficient to change places with the person towards whom we are about to act. For, if we put ourselves in the situation of a poor man, we might wish our rich neighbour to divide his property with us: but this is no reason why we should go and act thus: the thing is unreasonable in itself: and, however we might wish it, we should not for a moment think that justice or equity required it. So, if we were to put ourselves in the place of a convicted felon, we might wish the judge not to put the laws in force against us: but that is no reason why we, if sitting in the place of judgment, should not enforce and execute the laws against others. We must not consider so much what we might wish in such circumstances, as what we should, after full and impartial consideration, think right. We should think it right that the judge should investigate our cause with care, and make his decision with equity; and, on the whole, should lean to the side of mercy rather than of severity: but we could never persuade ourselves that felons should be permitted to violate the laws with impunity; because that would render the peaceful members of society a prey to every daring ruffian. It is evident then that we must call in the aid of judgment, and regulate our conduct according to its deliberate and unbiassed dictates.

With the help of these two remarks, we shall be in no danger of misinterpreting the rule before us. Indeed these limitations are so obvious, that, as we said before, they are unconsciously supplied even by the most ignorant of mankind: so that we might have waved all mention of them, if it had not been expedient to mark with precision the limits, which, though generally acknowledged, are but indistinctly seen. In a word, the rule is this: We must consider in all cases what we, under a change of circumstances, should think it right for another to do unto us; and that must be the rule of our conduct towards him.]

Having thus considered the import of the rule, we proceed to shew,

  II.      Its excellence—

A greater encomium cannot be passed upon it than is in the words before us: “This is the law and the prophets.” But what is implied in this commendation? and what are those particular excellencies which it holds up to our view? It intimates, that the rule is eminently distinguished for the following properties:

  1.      It is concise—

[“The law and the prophets” constitute a very large volume; to become well acquainted with which in all its parts, requires no little expense, both of time and labour. But, vast as its circumference is, its lines all meet in this rule, as in their common centre. We speak not indeed of the doctrinal part of this volume, but of the preceptive. This limitation, like those before mentioned, is necessarily implied, though not expressed: and, if we do not bear it in mind, we shall pervert this best of principles into an occasion of the most destructive error. “The law and the prophets” have a twofold use; first, to testify of Christ as the ground of our hopes; and next, to state the law as the rule and measure of our duties. To understand the commendation given to this rule as extending to the law and the prophets in the former sense, would annihilate the whole Gospel, and make the death of Christ of no avail. We must therefore understand our Lord as speaking of the law and the prophets only so far as they contain a rule of life. Moreover, when speaking of them expressly in this view, he comprehends the law under two great commandments, The love of God, and The love of our neighbour; and then he adds, “On these two commandments hang all the law and the prophets.” But it is only to this second commandment that the rule in our text refers; and consequently, when we speak of the rule as comprehending the law and the prophets, we must be considered as limiting our assertion not only to the preceptive part of the law, in opposition to the doctrinal, but to that part of the preceptive code which contains our duty to our neighbour. Let it be remembered, however, that there is not a page of the sacred volume which is not replete with instruction upon this point; and that this short sentence in my text is a summary of the whole.

Now if, on every occasion, we had to search the sacred volume for some precept directly to our point, the opportunities of acting would be passed before we had found such a direction as would be satisfactory to our minds. This would be the case even with those who were most conversant with the sacred writings, and much more with those whose time is almost entirely occupied with temporal concerns. But behold, here is a summary, so short, that it is easily remembered; so simple, that it is easily understood; so suited to all occasions, that it is easily applied, by any person, and at any time. Methinks this rule, to a Christian, is like the compass to a mariner. Were the master of a ship destitute of any means of directing his vessel, except those afforded him by the heavenly bodies, he might often be steering a very different course from that which he designed to take: but, by the help of the compass, the most illiterate sailor may know which way to steer: that little portable contrivance will direct him, whether by day or night, whether in a calm or tempest, and that too in every climate under heaven. Precisely thus it is with the Christian: there would be many times and occasions, when, if destitute of this rule, he would not know how to conduct himself aright: but, by the help of this, the most ignorant cannot lose his way: his path in every situation is made plain by it; and the “way-faring man, though a fool, shall not err therein.”]

  2.      It is comprehensive—

[“The law and the prophets” contain directions proper for every person, in every rank, under every situation and circumstance in which he can possibly be placed. Nor is this rule at all less extensive: it will direct the king on his throne no less than the meanest subject in his dominions. There is not any single act, relating either to justice and equity, or to kindness and charity, or even to common decency and civility, which it does not equally embrace, and for which it does not provide a sufficient directory.

Under the Jewish dispensation, the high-priest had an opportunity of ascertaining the mind and will of God by means of his breast-plate. What the Urim and Thummim was, or how it conveyed information to the high-priest, is not positively known: but that God did make use of it in some way to convey to him the knowledge of his will, is certain: nor was there any subject whereon God would not have given him instruction, if he had sought it in a becoming manner. Now we are repeatedly told in the New Testament, that all true Christians are both “kings and priests unto God:” and one of the most distinguished privileges which, as Christians, we enjoy, is a liberty of access to God, every one of us for ourselves, without the intervention of any human being; and a permission to seek direction from him on every occasion. And has not God furnished us with the Urim and Thummim? Yes, he has: this very rule he has given us to carry, as it were, upon our breasts, that it may instruct us in every part of our duty. We may say respecting it, as Moses says of the Gospel salvation, “we need not go up to heaven, to bring it down from above, nor descend into the deep, to bring it up from beneath; but the word is nigh us, even in our mouth and in our hearts.” Wherever we are, we need only set ourselves in the presence of God, and, with humble supplications to him, inspect our own bosoms, to see what light this rule will afford us; and we shall assuredly be guided in the right way. Whether we be rich or poor, learned or unlearned, and whether the subject be more or less important, no difference shall be made: if the point relate to states and kingdoms, or if it concern only the smallest branch of moral duty to an individual, it shall equally be made known to us: and if, after that, we err, the error will not proceed from any defect in the rule itself, but from a want of a more perfect discernment of it, or a more just application of it to the point before us.]

  3.      It is complete—

[What can be added to “the law and the prophets” to make them more complete? Vain would be the attempt either of men or angels to find in them one single flaw or defect: for whilst they comprehend every species of duty, they supply at the same time every motive for the performance of it: “The word of the Lord is perfect.” The same may be said also of the rule before us. No created wisdom can improve it: no man can find in it any thing either superfluous or defective. Its comprehensiveness and conciseness we have before spoken of: and we may now notice, what indeed still more clearly displays its excellence, its singular operation on the human mind, not merely as a light to direct us in the path we should go, but as an incentive to us to walk in it.

The mode in which this rule operates upon us is this: it takes the most corrupt principle of the human heart, even that root of bitterness from whence every species of injustice springs; it suspends all the operations of that principle on the side of evil, and constrains it to become a powerful advocate of virtue. Selfishness is the real source of all those evils and calamities which men bring on each other. It is to this principle that we must trace the wars of contending nations, the discord of families, the injustice, the fraud, and all the other evils that are found in the transactions of individuals. From this principle it is, that men are universally disposed to expect too much, and to concede too little. Now this rule, requiring us to put ourselves in the place of him towards whom we are about to act, cuts off at once all scope for the exercise of this principle in our own cause, and enlists it into the service of our neighbour: thereby inclining us as much to favour him, as it would otherwise have inclined us to benefit ourselves: at the same time it marks so strongly the reasonableness of true benevolence, as makes us abhor the thought of acting in opposition to it. I may further add too, that whilst this rule operates thus as a stimulus to virtue, a consciousness of having acted agreeably to it is one of the richest rewards that man can enjoy on earth: if a man fail of accomplishing his benevolent purposes, he has a recompence in his own bosom from a sense that he has acted right himself: and, if he attain his end, he has double recompence, the testimony of a good conscience, and the joy of seeing that he has not laboured in vain. Say then, whether this be not justly called the golden rule? Surely, whether we consider the mode of its operation, or its peculiar efficacy, or the delight that invariably proceeds from conforming to it, its value is inestimable: nor can any terms be too strong in commendation of it.]

  From this subject we may LEARN,

  1.      The scope and intent of true religion—

[It is surprising what a jealousy prevails in the minds of men with respect to this. Talk of religion, and especially of Christ, and of “the righteousness which is of God by faith in him, unto all, and upon all them that believe;” and a doubt immediately arises, whether you are not an enemy to good works: this is declared to be the proper tendency of such sentiments; and all manner of stories are raked together to countenance the idea. As for those who deny that “the law and the prophets” testify of Christ, and point him out as the only source of “righteousness and strength,” we shall leave them to settle the matter with the Apostle Paul, and with the standard writings of the established Church. We shall at present notice those only who are so fearful about the interests of morality. Now we assert, that, however strongly the doctrine of justification by faith be maintained from “the law and the prophets,” no man that pays the smallest deference to their testimony can fail to insist upon good works. When we read in one part, that “the love of God and of our neighbour are the two great commandments, on which hang all the law and the prophets;” and in another part, that “the doing as we would be done unto, is (in substance) “the law and the prophets;” we are amazed that any human being should be found, who denies the necessity of good works; or that people should be so credulous as to impute this sentiment to all who embrace the doctrine of salvation through a crucified Redeemer. Let the matter be investigated: let it be seen whether Paul was an enemy to good works; whether the great body of our English Reformers were enemies to good works: let us examine the writings of those who now uphold the same doctrine, and see whether they neglect to inculcate and encourage good works. Truly, if people were not blinded by prejudice, they would see that one half at least of the obloquy that falls upon those who are contemptuously called Evangelical, is on account of the strictness of their lives and the holiness of their deportment. But, waving all these considerations, this at least is plain, that, whatever fault there may be in any set of men, “the law and the prophets” stand unimpeached: they, with one voice, require submission to the golden rule, and make the practice of that to be an indispensable test of men’s regard for their testimony. Let this then sink down into our ears; let it be remembered, that the very Scriptures, which inculcate most forcibly the doctrine of salvation by faith in Christ, inculcate also a most exalted morality. The Gospel never did, nor ever will, bring any person to salvation in the way of sin; it is in the way of holiness only, and of a very exalted degree of holiness too, that any man can attain the salvation of the Gospel. Not that holiness will save him; it is the blood and righteousness of Christ that saves him: nevertheless it is an universal and unalterable truth, that “without holiness no man shall see the Lord.” May God write that truth on the hearts of such as disregard good works, (if any such there be,) and especially on the hearts of all who set themselves against the doctrines of salvation through unfounded prejudices against them, as being of a licentious tendency!]

  2.      The effect and benefit of true religion—

[This is not to be looked for in the professions, but in the practices of men; yet not in the practice of some easy duties, such as those of generosity and kindness, but in an universal and habitual attention to the rule before us. Where Christian principles have their full operation on the mind, there this rule will be established in the heart, and be exhibited in the life. Take the conduct of the early converts to Christianity; and there you will see the precise change of which we are speaking: and their situations being peculiar, they carried the principle to the extent of selling all their possessions for the support of their poorer brethren. A still more wonderful instance we see in the Apostle Paul, who, from the time of his conversion to Christianity, was willing to do or suffer any thing whereby he might facilitate the progress of the Gospel in the world. Knowing the advantages which, as a Christian, he enjoyed, he was willing even to lay down his own life, if by so doing he might bring others to a participation of them. The same change is still accomplished in the world; only it is less visible; the circumstances of the Church not calling for such a manifest display of it, and the measure of divine grace now enjoyed by the saints being, it is to be feared, more scanty than at that period. But can any one see the effects of religion, even as it is now exhibited, and not confess its excellence? Wherever it prevails, it establishes both in the heart and life this amiable principle: it brings men to do as they would be done unto. Suppose for a moment that one single man, the present disturber of the universe, were impressed aright by the Gospel of Christ, and brought under the influence of this principle, how many thousands and even millions of the human race would have reason to rejoice! And, if that principle were universally prevalent, what happiness would pervade the world! Such then is the effect, and such the benefit of true religion. It only remains that we urge you all to cultivate this principle. Let it not be said of any of you, ‘He talks of faith in Christ, but he is covetous, dishonest, passionate, vindictive.’ Let love reign in your hearts; and whilst you profess yourselves to be “trees of righteousness, of the Lord’s planting,” let the “tree be known by its fruit.”]

MCCCXXXI

THE STRAIT AND NARROW WAYS

  Matt. 7:13, 14.

Enter ye in at the strait gate: for wide is the gate, and broad is the way that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it.

AN idea of candour and philanthropy leads many to adopt sentiments directly repugnant to the Scriptures. They imagine that few, if any, perish; and that, though the bulk of mankind live in a total neglect of God, they find mercy at the last. But no pretence of candour should induce us so to contradict the plainest declarations of God. If there be any truth in the Scriptures, there are comparatively few who go to heaven. And we need to be awakened to a sense of our danger by the exhortation before us. We shall consider,

  I.      The duty enjoined—

The path of the ungodly is broad, and the entrance upon it wide—

[There is no difficulty at all in entering upon an ungodly life; we need only, follow our natural bent and inclination. Nor will they who frequent the broad road at all interfere with each other. The gross sensualist, the proud Pharisee, and the specious hypocrite, may have ample scope for their respective pursuits. Sin may be indulged in ten thousand shapes; and “all may go astray, every one in his own way.”]

The path of the godly is narrow, and the entrance upon it strait—

[The way of God’s commandments is that to which the godly are confined: and the entrance upon it is by conversion. A man must have seen the evil and danger of his former ways: he must have come to Christ who is “the door;” and, renouncing every other hope, he must cleave unto Christ with full purpose of heart. Having thus entered, he must go forward in an uniform course of dependence upon Christ, and devotedness to him. This is indeed a strait and narrow way. A partial repentance, a divided trust, a reserved obedience, will not suffice: our contrition must be deep, our faith unfeigned, and our dedication of ourselves to God entire, or we shall only deceive our own souls.]

To enter upon this path is our bounden duty—

[God never intended that men should follow the imagination of their own hearts. He calls us to himself, and invites us by every argument that can affect a rational being. Nor will he leave us to fail for want of strength. If we will exert ourselves in earnest and cry unto him for help, nothing shall be impossible unto us. Difficult as the duty is, it has been performed by many in all ages. We therefore should exert ourselves without delay. We must not stand aloof, doubting and hesitating whether we shall enter upon this way or not; nor must we put off the time of entering upon it to some more convenient season. The command of God is clear and universal, “Enter ye in at the strait gate.”]

We shall see the importance of this duty if we attend to,

  II.      The arguments with which it is enforced—

No stronger arguments can be urged than those suggested in the text—

  1.      The broad way, however crowded, will infallibly lead us to destruction—

[Every way of sin will destroy the soul: whether it be open and notorious, or secret and refined, it will surely bring upon us the wrath of God. Nor will the numbers of those who walk in any way at all affect the quality of their actions. Sin will be sin, though the whole world should countenance each other in the commission of it. The idolatrous compliance of the Babylonish nation was not the less sinful because it was sanctioned by numbers; nor was the nonconformity of the Hebrew Youths rendered less acceptable to God on account of the fewness of those who dared to follow the voice of conscience. Neither indeed will the end of any way be changed on account of the numbers who walk in it. The inhabitants of Sodom, and of the antediluvian world, were not exempted from punishment because they were many. They were overwhelmed, as examples of God’s vengeance to all future ages. Should not this then make us cautious what path we follow? Should it not stimulate us to flee from the destruction to which we are hastening? O! “strive to enter in at the strait gate.”]

  2.      The narrow path, however unfrequented, will surely lead us to glory—

[God cannot but delight in holiness; and he will testify his approbation of it in the last day. Was Lot overlooked in Sodom, or Noah in the antediluvian world? So if there were but one faithful servant of God in the whole universe, he should in no wise lose his reward. Every step he took in the good way should be marked by God; and in due season he should arrive at his desired end. And, while tribulation and anguish should be assigned to the disobedient, his patient continuance in well-doing should be rewarded with glory and honour and immortality. Should anyone then be afraid of singularity? Is it not better to be a persecuted Elijah worshipping the true God, than to be an applauded worshipper of Baal? Let the prospect of glory therefore encourage us to enter upon the narrow path; nor let us doubt but that the enjoyment of the end will amply compensate for the difficulties of the way.]

  ADDRESS—

  1.      To those who are not yet entered in at the strait gate—

[Perhaps you think that the multitudes by which you are countenanced, afford a reasonable hope that you shall not perish; but it is not possible for God to assert the contrary more strongly than he has done in the words before us, Will you then, in spite of this warning, hope that the saved shall be many, and the damned few? Or will you be contented to perish, seeing that you will have so many companions in misery? Alas! what comfort will it be to you to behold others as wretched as yourself? Will their torments assuage your anguish? O dare to be singular in the midst of a wicked world; and say with Joshua, “As for me, and my house, whatever others may do, we will serve the Lord.]

  2.      To those who are walking in the narrow way—

[You, no doubt, are blamed for your singularity. But “it is a small matter to be judged of man’s judgment.” To be reproached for righteousness’ sake is no new thing. Nor have you any reason to repine if it be your lot. You have rather reason to rejoice and leap for joy. Remember, however, that you are not to affect needless singularities, and call them religion. If you bring persecution upon yourselves by such means, you bear your own cross, and not the cross of Christ. That alone which will be pleasing to God is, the following of his commandments. In that you cannot be too exact or resolute. But in indifferent matters it is desirable rather to manifest a meek and yielding disposition. Yet compliance may easily be carried too far. And, on the whole, it is expedient always to lean to the safer side. You are in continual danger of being turned out of the good path. Nor can you ever be safe except while you are looking to God for his direction and help.]

MCCCXXXII

MEN KNOWN BY THEIR FRUITS

  Matt. 7:15–20.

Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down and cast into the fire. Wherefore by their fruits ye shall know them.

THE greater part of our Lord’s Sermon on the Mount was intended to counteract the errors of the Pharisees, and the false glosses by which they had obscured the law of Moses. But, in the words before us, our Lord seems to have intended to counteract the general influence of the Pharisees. They were in high repute for sanctity among the people, even whilst they were filled with all manner of malignant passions. They pretended to have a high regard for religion; but they were, in fact, the bitterest enemies of all vital godliness. It was of great importance that the followers of Christ should know how to distinguish them: and for that purpose our Lord gave them a rule which, in its use and application, was easy, certain, and universal.

Let us consider,

  I.      Against whom we are here cautioned—

The term “prophets,” though often applied to those who foretold future events, is often to be understood of those only, who, like common ministers, were engaged in preaching the word of God. Of these, many were occupied in disseminating error, rather than truth; and therefore they are justly called “false prophets.” They were indeed, for the most part, very fair in their pretences, and specious in their appearance; and in this respect were in sheep’s clothing; but their views and designs were hostile to the best interests of the Church: they were proud, selfish, covetous, worldly, and oppressive; and when any opportunity arose of gratifying their malignant dispositions, they manifested their true nature, and shewed themselves to be no other than “ravening wolves.” Of this kind are they,

  1.      Who lower the standard of the law—

[This was the constant aim of the Pharisees: they explained away the spirituality of the law, and reduced it to a mere letter. Their great object was, to reduce all religion to a few unmeaning observances. Against such persons our Lord, not only in this, but in almost all his discourses, guarded his hearers. He represented them as hypocrites, and said, “Beware of the leaven of the Pharisees and of the Sadducees, which is hypocrisy.” Against such also it is necessary to guard men in every age. Persons of this description often obtain considerable influence by means of their rank and office in the Church; and make little use of that influence, except to decry all serious religion. Every thing beyond their own attainments they call enthusiasm; and profligacy itself finds more favour in their eyes than true piety. Whatever therefore be their station or their influence, our Lord bids us to “beware of them.” If indeed they sustain the sacred office of ministers, then we must “observe and do whatsoever they enjoin,” so far, at least, as it accords with the word of God. But we must not follow them one hair’s breadth beyond: we must not be led by their influence, either to reject truth, or to embrace error; but must be on our guard against them; and “follow them only so far as they themselves are followers of Christ.”]

  2.      Who corrupt and pervert the Gospel—

[Thus it was with the Judaizing teachers: they blended the observation of the Mosaic ritual with an affiance in the Lord Jesus Christ; and thus, in fact, destroyed the very foundations of the Gospel. St. Paul tells us, that they perverted the Gospel, and introduced another Gospel, which was, in truth, no Gospel at all: and he guards us against them with a holy vehemence, which might appear almost to border on impiety: “If any one, even though he be an angel from heaven, preach any other Gospel unto you than that ye have received, let him be accursed.” “I repeat it,” says he: “if an angel from heaven so corrupt the Gospel, let him be accursed.”

But are there no such teachers in later ages? Yes; in every age of the Church they are very numerous. Men are prone to unite something of their own with the meritorious work of Christ, as a joint ground of their hope; and they are very specious in their arguments: they seem as if they had a great zeal for morality, and were only afraid of countenancing licentiousness. But, whatever be their pretences, we must be on our guard against them. Hear how pointedly the Apostle speaks: “Beware of dogs, beware of evil-workers, beware of the concision.” Beware then of all such persons, and of their fatal errors; for “by the works of the law shall no flesh be justified,” either in whole or in part: nor “can any man lay any other foundation than that is laid, which is Jesus Christ.”]

  3.      Who distract and divide the Church—

[Many there were of this description even in the Apostolic age; men who would bring forward their own particular notions with a view to draw away disciples after them. Some would insist upon something under the name of science or philosophy: others would deny some of the plainest truths of Christianityd: others would plead for a latitude in the indulgence of some particular sins: others would exalt one teacher or Apostle above all the restf. In short, they were men of an unquiet, disputatious, forward, contentious disposition; loving to have any kind of pre-eminence, and to raise their own credit or interest on the divisions and dissensions of the Churchh. Now, says St. Paul, “Mark men of this description, and avoid them.” “Receive them not into your house,” says St. John, “neither bid them God speed.” And well may we be on our guard against them. Many of them are extremely subtle; and some would almost withstand an Apostle himself. But they are only wolves, yea ravening wolves too, in sheep’s clothing; and though they may express much concern for the welfare of the Church, they fatten on the spoils of every fold to which they can get accessm.]

But as it may often be difficult to discern the characters of these men, our Lord lays down,

  II.      The rule whereby we are to judge of them—

It is a plain, acknowledged truth, that we must judge of trees by their fruit—

[No person will expect for a moment to find “grapes on a thorn, or figs on a thistle:” common sense will tell him, that every tree has its own proper productions; and that even the fruit it does bear will not be found in perfection, unless the tree itself be good. “A bad tree cannot bring forth good fruit; nor can a good tree bring forth evil fruit.” The quality of the fruit will infallibly mark the quality of the tree itself. If the fruit be good, it will mark the tree to be deserving of culture and regard; but if bad, to merit nothing but excision and the fire.]

Precisely in the same manner we must judge of those who call themselves prophets of the Lord—

[Twice is it repeated, “By their fruits ye shall know them.” We should inquire, What is the fruit of their doctrine upon themselves and on their hearers? If the people themselves be proud, worldly, covetous, and despisers of real piety, we have no reason to think that they will ever produce the opposite dispositions in us. If they be resting on a wrong foundation themselves, they are not likely to build us up upon that which God has laid in Zion. If they be disputatious, contentious, ambitious of pre-eminence among their fellows, they are not calculated to be useful to us in bringing us to a meek, humble, and heavenly frame.

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