the godhead of Christ. And a man may full as justly charge me with
denying the one as the other. Neither do I deny _imputed righteousness_:
this is another unkind and unjust accusation. I always did, and do
still continually affirm, That the righteousness of Christ is imputed
to every believer. But who do deny it? Why all _infidels_, whether
baptized or unbaptized: all who affirm the glorious gospel of our
Lord Jesus Christ to be _a cunningly_ devised fable. All _Socinians_
and _Arians_; all who deny the supreme godhead of the Lord that
bought them. They of consequence deny his divine righteousness,
as they suppose him to be a mere creature. And they deny his human
righteousness, as imputed to any man, seeing they believe every one is
accepted _for his own righteousness_.
15. The human righteousness of Christ, at least the imputation of it,
as the whole and sole meritorious cause, of the justification of a
sinner before God, is likewise denied by the members of the church of
Rome: by all of them who are true to the principles of their own church.
But undoubtedly there are many among them, whose experience goes beyond
their principles. Who though they are far from expressing themselves
justly, yet feel what they know not how to express. Yea, although their
conceptions of this great truth, be as crude as their expressions, yet
_with their heart they believe_; they rest on Christ alone, both _unto_
present and eternal _salvation_.
16. With these we may rank those, even in the reformed churches, who
are usually termed Mystics. One of the chief of these in the present
century (at least in England) was Mr. Law. It is well known that he
absolutely and zealously denied, the imputation of the righteousness
of Christ: as zealously as Robert Barclay, who scruples not to say,
“Imputed righteousness, imputed nonsense!” The body of the people known
by the name of Quakers, espouse the same sentiment. Nay, the generality
of those who profess themselves members of the _church of England_, are
either totally ignorant of the matter, and know nothing about _imputed
righteousness_, or deny this and justification by faith together, as
destructive of good works. To these we may add a considerable number
of the people vulgarly stiled Anabaptists, together with thousands
of Presbyterians and Independents, lately enlightened by the writings
of Dr. Taylor. On the last I am not called to pass any sentence: I
leave them to him that made them. But will any one dare to affirm,
That all Mystics (such as was Mr. Law in particular) all Quakers, all
Presbyterians or Independents, and all members of the church of England,
who are not clear in their opinions or expressions, are void of all
Christian experience? That consequently they are all in a state of
damnation, _without hope, without_ God _in the world_? However confused
their ideas may be, however improper their language, may there not be
many of them whose heart is right toward God, and who effectually know
_the Lord our righteousness_?
17. But blessed be God, we are not among those who are so dark in their
conceptions and expressions. We no more deny the _phrase_ than the
_thing_; but we are unwilling to obtrude it on other men. Let them use
either this or such other expressions as they judge to be more exactly
scriptural, provided their _heart_ rests only on what Christ hath done
and suffered, for pardon, grace and glory. I cannot express this better
than in Mr. Hervey’s words, worthy to be wrote in letters of gold. “We
are not solicitous as to any _particular set of phrases_. Only let men
be humbled as repenting criminals at Christ’s feet, let them rely as
devoted pensioners on his merits, and they are undoubtedly in the way
to a blessed immortality.”
18. Is there any need, is there any possibility of saying more? Let
us only abide by this declaration, and all the contention about this
or that _particular phrase_ is torn up by the roots. Keep to this:
“All who are humbled as repenting criminals at Christ’s feet, and
rely as devoted pensioners on his merits, are in the way to a blessed
immortality:” and what room for dispute? Who denies this? Do we not all
meet on this ground? What then shall we wrangle about? A man of peace
here proposes terms of accommodation to all the contending parties.
We desire no better. We accept of the terms. We subscribe to them with
heart and hand. Whoever refuses so to do, set a mark upon that man! He
is an enemy of peace, a troubler of Israel, a disturber of the church
of God.
19. In the mean time, what we are afraid of is this; lest any should
use the phrase, “The righteousness of Christ,” or, “The righteousness
of Christ is _imputed to me_,” as a cover for his unrighteousness.
We have known this done a thousand times. A man has been reproved,
suppose, for drunkenness. “O, said he, I pretend to no righteousness
of _my own_: Christ is _my righteousness_.” Another has been told,
that the extortioner, the unjust, shall not inherit the kingdom of God.
He replies with all assurance, “I am unjust in myself, but I have a
spotless righteousness in Christ.” And thus though a man be as far from
the practice as from the tempers of a Christian, though he neither has
the mind which was in Christ, nor in any respect walks as he walked,
yet he has armour of proof against all conviction, in what he calls the
_righteousness of Christ_.
20. It is the seeing so many deplorable instances of this kind, which
makes us sparing in the use of these expressions. And I cannot but
call upon all of you, who use them frequently, and beseech you in the
name of God our Saviour, whose you are and whom you serve, earnestly
to guard all that hear you, against this accursed abuse of them. O warn
them (it may be they will hear _your_ voice) against _continuing in sin
that grace may abound_! Warn them against making _Christ the minister
of sin_! Against making void that solemn decree of God, _Without
holiness no man shall see the Lord_, by a vain imagination of being
_holy in Christ_. O warn them, that if they remain unrighteous, the
righteousness of Christ will profit them nothing! Cry aloud, (Is there
not a cause?) that for this very end the righteousness of Christ is
imputed to us, that _the righteousness of the law may be fulfilled
in us_, and that we may _live soberly, righteously and godly in this
present world_.
It remains only, to make a short and plain application. And first I
would address myself to you, who violently oppose these expressions,
and are ready to condemn all that use them as Antinomians. But is not
this bending the bow too much the other way? Why should you condemn all
who do not speak just as you do? Why should you quarrel with _them_,
for using the phrases they like, any more than they with _you_, for
taking the same liberty? Or if they do quarrel with you upon that
account, do not imitate the bigotry which you blame. At least allow
_them_ the liberty, which they ought to allow _you_. And why should
you be angry at an _expression_? “O, it has been abused.” And what
expression has not? However the abuse may be removed, and at the same
time the use remain. Above all, be sure to retain the important sense
which is couched under that expression. All the blessings I enjoy, all
I hope for, in time and in eternity, are given wholly and solely for
the sake of what Christ has done and suffered for me.
I would, secondly, add a few words, to you who are fond of these
expressions. And permit me to ask, Do not I allow enough? What can any
reasonable man desire more? I allow the whole _sense_ which you contend
for: that we have every blessing _through the righteousness of God
our Saviour_. I allow _you_ to use whatever expressions you chuse, and
that a thousand times over: only guarding them against that dreadful
abuse, which you are as deeply concerned to prevent as I am. I myself
frequently use the expression in question, _imputed righteousness_:
and often put this and the like expressions into the mouth of a whole
congregation. But allow me liberty of conscience herein: allow me
the right of private judgment. Allow me to use it just as often as
I judge it preferable to any other expression. And be not angry with
me, if I cannot judge it proper, to use any one expression every two
minutes. _You_ may if you please: but do not condemn me, because I do
not. Do not, for this, represent me as a Papist, or “an enemy to the
righteousness of Christ.” Bear with _me_, as I do with _you_: else how
shall we _fulfil the law of Christ_? Do not make tragical outcries, as
though I was “subverting the very foundations of Christianity.” Whoever
does this, does me much wrong: the Lord lay it not to his charge! I lay,
and have done for many years, the very same foundation with you. And
indeed _other foundation can no man lay, than that which is laid, even
Jesus Christ_. I build inward and outward holiness thereon, as you do,
even by faith. Do not therefore suffer any distaste or unkindness, no,
nor any shyness or coldness in your heart. If there were _a difference
of opinion_, where is our religion, if we cannot _think and let think_?
What hinders, but you may forgive _me_, as easily as I may forgive
_you_? How much more, when there is only _a difference of expression_?
Nay, hardly so much as that? All the dispute being only, whether a
particular mode of expression, shall be used _more or less frequently_?
Surely we must earnestly desire to contend with one another, before
we can make this a bone of contention! O let us not any more, for
such very trifles as these, give our common enemies room to blaspheme!
Rather let us at length cut off occasion from them that seek occasion!
Let us at length (O why was it not done before?) join hearts and hands
in the service of our great Master. As we have _one Lord, one faith,
one hope of our calling_, let us all strengthen each others hands in
God, and with one heart and one mouth declare to all mankind, _The Lord
our righteousness_.
SERMON XXI.
UPON OUR LORD’S SERMON ON THE MOUNT.
DISCOURSE I.
MATT. v. 1, 2, 3, 4.
_And seeing the multitudes, he went up into a mountain; and when
he was set, his disciples came unto him:
And he opened his mouth and taught them, saying,
Blessed are the poor in spirit; for theirs is the kingdom of
heaven.
Blessed are they that mourn; for they shall be comforted._
1. OUR Lord had now [47]_gone about all_ Galilee, beginning at the time
[48]_when_ John _was cast into prison_, not only _teaching in their
synagogues, and preaching the gospel of the kingdom_, but likewise
_healing all manner of sickness, and all manner of disease among the
people_. It was a natural consequence of this, that [49]_there followed
him great multitudes from_ Galilee, _and from_ Decapolis, _and from_
Jerusalem, _and from_ Judea, _and from_ the region _beyond_ Jordan.
[50]_And seeing the multitudes_, whom no synagogue could contain, even
had there been any at hand, _he went up into a mountain_, where there
was room for all, that _came unto him from every quarter. And when he
was set_, as the manner of the _Jews_ was, _his disciples came unto
him. And he opened his mouth_ (an expression denoting the beginning of
a solemn discourse) _and taught them, saying_――
2. Let us observe, who it is, that is here speaking, that we may _take
heed how_ we _hear_. It is the Lord of heaven and earth, the Creator of
all, who as such, has a right to dispose of all his creatures; the Lord
our governor, whose kingdom is from everlasting, and ruleth over all;
the great Lawgiver, who can well enforce all his laws, being _able to
save and to destroy_; yea, to punish with everlasting destruction from
his presence and from the glory of his power. It is the eternal Wisdom
of the Father, who knoweth whereof we are made, and understands our
inmost frame; who knows how we stand related to God, to one another, to
every creature which God hath made; and consequently how to adapt every
law he prescribes, to all the circumstances wherein he hath placed us.
It is he who is _loving unto every man, whose mercy is over all his
works_: the God of love, who having emptied himself of his eternal
glory, is come forth from his Father, to declare his will to the
children of men, and then, goeth again to the Father: who is sent of
God _to open the eyes of the blind, to give light to them that sit in
darkness_. It is the great Prophet of the Lord, concerning whom God had
solemnly declared long ago, [51]_Whosoever will not hearken unto my
words, which he shall speak in my name, I will require it of him_. Or,
as the apostle expresses it, [52]_Every soul which will not hear that
Prophet, shall be destroyed from among the people_.
3. And what is it which he is teaching? The Son of God, who came from
heaven, is here shewing us the way to heaven, to the place which he
hath prepared for us, the glory he had before the world began. He is
teaching us the true way to life everlasting, the royal way which leads
to the kingdom. And the only true way; for there is none besides: all
other paths lead to destruction. From the character of the speaker we
are well assured, that he hath declared the full and perfect will of
God. He hath uttered not one tittle too much; nothing more than he had
received of the Father. Nor too little; he hath not shunned to declare
the whole counsel of God. Much less hath he uttered any thing wrong,
any thing contrary to the will of him that sent him. All his words are
true and right, concerning all things, and shall stand fast for ever
and ever.
*And we may easily remark, that in explaining and confirming these
faithful and true sayings, he takes care to refute not only the
mistakes of the _Scribes_ and _Pharisees_ which then were, the false
comments whereby the _Jewish_ teachers of that age had perverted the
word of God; but all the practical mistakes, that are inconsistent with
salvation, which should ever arise in the _Christian_ church: all the
comments whereby the _Christian_ teachers (so called) of any age or
nation, should pervert the word of God, and teach unwary souls, to seek
death in the error of their life.
4. And hence we are naturally led to observe, whom it is that he is
here teaching? Not the apostles alone; if so, he had no need to have
gone _up into_ the _mountain_. A room in the house of _Matthew_, or any
of his disciples, would have contained the twelve. Nor does it in any
wise appear, that the _disciples_ who _came unto him_ were the twelve
only. Οἱ μαθηταὶ αὐτοῦ, without any force put upon the expression, may
be understood, of all who desired to _learn of him_. But to put this
out of all question, to make it undeniably plain that where it is said,
_He opened his mouth and taught them_, the word _them_ includes all
the multitudes, who went up with him into the mountain, we need only
observe the concluding verses of the seventh chapter. _And it came to
pass, when_ Jesus _had ended these sayings, the multitudes_, οἱ ὄχλοι,
_were astonished at his doctrine_ (or teaching.) _For he taught_ them
(the multitudes) _as one having authority, and not as the Scribes_.
Nor was it only those multitudes who were with him on the mount, to
whom he now taught the way of salvation: but all the children of men,
the whole race of mankind, the children that were yet unborn: all the
generations to come even to the end of the world, who should ever hear
the words of this life.
5. And this all men allow, with regard to some parts of the ensuing
discourse. No man, for instance, denies, that what is said of _poverty
of spirit_, relates to all mankind. But many have supposed, that
other parts concerned only the apostles, or the first Christians, or
ministers of _Christ_; and were never designed for the generality of
men, who consequently, have nothing at all to do with them.
But may we not justly enquire, who told them this? That some parts of
this discourse, concerned only the apostles? Or the Christians of the
apostolic age? Or the ministers of _Christ_? Bare assertions are not
a sufficient proof, to establish a point of so great importance. Has
then our Lord himself taught us; that some parts of his discourse, do
not concern all mankind? Without doubt, had it been so, he would have
told us; he could not have omitted so necessary an information. But
has he told us so? Where? In the discourse itself? No: here is not the
least intimation of it. Has he said so elsewhere? In any other of his
discourses? Not one word so much as glancing this way, can we find in
any thing he ever spoke, either to the multitudes or to his disciples.
Has any of the apostles, or other inspired writers, left such an
instruction upon record? No such thing. No assertion of this kind is
to be found in all the oracles of God. Who then are the men who are so
much wiser than God? Wise, so far above that is written?
6. Perhaps they will say, “That the reason of the thing requires such
a restriction to be made.” If it does, it must be on one of these
two accounts; because without such a restriction, the discourse would
either be apparently absurd, or would contradict some other scripture.
But this is not the case. It will plainly appear, when we come to
examine the several particulars, that there is no absurdity at all
in applying all which our Lord hath here delivered, to all mankind.
Neither will it infer any contradiction to any thing else he has
delivered, nor to any other scripture whatever. Nay, it will farther
appear, that either all the parts of this discourse are to be applied
to men in general, or no part; seeing they are all connected together,
all joined as the stones in an arch, of which you cannot take one away,
without destroying the whole fabrick.
7. *We may, lastly, observe, how our Lord teaches here. And surely, as
at all times, so particularly at this he speaks _as never man spake_.
Not as the holy men of old; altho’ they also spoke _as they were moved
by the Holy Ghost_. Not as _Peter_ or _James_, or _John_ or _Paul_.
They were indeed wise master-builders in his church. But still in this,
in the degrees of heavenly wisdom, the servant is not as his Lord.
No, nor even as himself, at any other time, or on any other occasion.
It does not appear, that it was ever his design, at any other time or
place, to lay down at once the whole plan of his religion, to give
us a full prospect of Christianity, to describe at large the nature
of that holiness without which no man shall see the Lord. Particular
branches of this he has indeed described, on a thousand different
occasions. But never besides here, did he give, of set purpose, a
general view of the whole. Nay, we have nothing else of this kind in
all the Bible: unless one should except that short sketch of holiness,
delivered by God in those ten words or commandments, to _Moses_, on
mount _Sinai_. But even here how wide a difference is there between
one and the other? _Even that which was made glorious had no glory in
this respect, by reason of the glory that excelleth_, 2 Cor. iii. 10.
8. Above all, with what amazing love does the Son of God, here reveal
his Father’s will to man! He does not bring us _again to the mount that
burned with fire, nor unto blackness and darkness and tempest_. He does
not speak as when he _thundered out of heaven; when the Highest gave
his thunder, hail-stones and coals of fire_. He now addresses us with
his still, small voice. _Blessed_ or happy _are the poor in spirit_.
Happy are the mourners, the meek; those that hunger after righteousness;
the merciful, the pure in heart: happy in the end and in the way; happy
in this life, and in life everlasting! As if he had said, Who is he
that lusteth to live, and would fain see good days? Behold, I shew you
the thing which your soul longeth for; see the way you have so long
sought in vain! The way of pleasantness; the path to calm, joyous peace,
to heaven below and heaven above!
9. *At the same time with what authority does he teach! Well might
they say, _Not as the Scribes_. Observe the manner, (but it cannot
be expressed in words) the air, with which he speaks! Not as _Moses_,
the servant of God; not as _Abraham_, his friend; not as any of
the prophets; nor as any of the sons of men. It is something more
than human; more than can agree to any created being. It speaks the
Creator of all,――a God, a God appears! Yea, ὁ ὢν, the being of beings,
_Jehovah_, the self-existent, the supreme, the God who is over all,
blessed for ever!
10. This divine discourse, delivered in the most excellent method,
every subsequent part illustrating those that precede, is commonly,
and not improperly divided, into three principal branches: the first,
contained in the fifth, the second in the sixth, and the third in the
seventh chapter. In the first, the sum of all true religion is laid
down in eight particulars, which are explained and guarded against the
false glosses of man, in the following parts of the fifth chapter. In
the second are rules for that right intention, which we are to preserve
in our all outward actions; unmixt with worldly desires, or anxious
cares for even the necessaries of life. In the third, are cautions
against the main hindrances of religion, closed with an application of
the whole.
I. 1. Our Lord, first, lays down the sum of all true religion in eight
particulars, which he explains and guards against the false glosses of
men to the end of the fifth chapter.
Some have supposed that he designed in these, to point out the
several stages of the Christian course; the steps which a Christian
successively takes in his journey to the promised land; others,
that all the particulars here set down, belong at all times to every
Christian: And why may we not allow both the one and the other? What
inconsistency is there between them? It is undoubtedly true, that both
_poverty of spirit_ and every other temper which is here mentioned,
are at all times found, in a greater or less degree, in every real
Christian. And it is equally true, that real Christianity always begins
in poverty of spirit, and goes on in the order here set down till the
_man of God_ is made _perfect_. We begin at the lowest of these gifts
of God; yet so as not to relinquish this, when we are called of God, to
come up higher: but, _whereunto we have already attained, we hold fast_,
while we _press on_ to what is yet _before_, to the highest blessings
of God in _Christ Jesus_.
2. The foundation of all is _poverty of spirit_: here therefore our
Lord begins: _Blessed_, saith he, _are the poor in spirit, for theirs
is the kingdom of heaven_.
It may not improbably be supposed, that our Lord looking on those who
were round about him, and observing that not many rich were there,
but rather the poor of the world, took occasion from thence, to make a
transition from temporal to spiritual things. _Blessed_, saith he (or
_happy_; so the word should be rendered, both in this and the following
verses) _are the poor in spirit_. He does not say, they that are _poor_,
as to _outward circumstances_; it being not impossible that some of
these may be as far from happiness as a monarch upon his throne: but
_the poor in spirit_, they who, whatever their outward circumstances
are, have that disposition of heart, which is the first step to all
real, substantial happiness, either in this world or that which is to
come.
3. Some have judged, that by the _poor in spirit_ here, are meant,
those who love poverty; those who are free from covetousness; from the
love of money; who fear, rather than desire riches. Perhaps they have
been induced so to judge, by wholly confining their thought to the very
term; or by considering that weighty observation of St. _Paul, that
the love of money is the root of all evil_. And hence many have wholly
divested themselves, not only of riches but of all worldly goods. Hence
also the vows of voluntary poverty, seem to have arisen in the _Romish_
church: it being supposed, that so eminent a degree of this fundamental
grace, must be a large step toward _the kingdom of heaven_.
But these do not seem to have observed, first, That the expression of
St. _Paul_ must be understood with some restriction. Otherwise it is
not true: for the love of money is not _the root_, the sole root _of
all evil_. There are a thousand other roots of evil in the world, as
sad experience daily shews. His meaning can only be, it is the root of
very many evils: perhaps of more than any single vice besides; secondly,
that this sense of the expression, _poor in spirit_, will by no means
suit our Lord’s present design, which is to lay a general foundation
whereon the whole fabric of Christianity may be built: a design which
would be in no wise answered, by guarding against one particular vice:
so that, if even this were supposed to be one part of his meaning, it
could not possibly be the whole: thirdly, that it cannot be supposed
to be any part of his meaning, unless we charge him with manifest
tautology: seeing if _poverty of spirit_ were only freedom from
covetousness, from the love of money, or the desire of riches, it would
coincide with what he afterwards mentions, it would be only a branch of
_purity of heart_.