he hath opportunity, _doth good unto all men_: one that being filled
with the love of God and of all mankind, cannot confine the expressions
of it to his own family, or friends, or acquaintance, or party: or
to those of his own opinions; no, nor those who are partakers of like
precious faith: but steps over all these narrow bounds, that he may
do good to every man: that he may some way or other manifest his love
to neighbours and strangers, friends and enemies. He doth good to
them all, as he hath opportunity, that is on every possible occasion;
_redeeming the time_, in order thereto, _buying up every opportunity_,
improving every hour, losing no moment wherein he may profit another.
He does good, not of one particular kind, but good in general: in every
possible way, employing herein all his talents of every kind; all his
powers and faculties of body and soul; all his fortune, his interest,
his reputation; desiring only, that when his Lord cometh he may say,
“Well done, good and faithful servant!”
5. He doth good, to the uttermost of his power, even to the bodies of
all men. He rejoices to _deal his bread to the hungry_, and to _cover
the naked with a garment_. Is any a stranger? He takes him in, and
relieves him according to his necessities. Are any sick or in prison?
He visits them, and administers such help as they stand most in need
of. And all this he does, not as unto man; but remembring him that hath
said, _Inasmuch as ye have done it unto one of the least of these my
brethren, ye have done it unto me_.
6. How much more does he rejoice, if he can do any good to the soul
of any man? This power indeed belongeth unto God. It is he only that
changes the heart, without which every other change is lighter than
vanity. Nevertheless it pleases him who worketh all in all, to help man
chiefly by man; to convey his own power and blessing and love, through
one man to another. Therefore, although it be certain, that _the help
which is done upon earth_ God _doth it himself_, yet has no man need,
on this account, to stand idle in his vineyard. The peace maker cannot:
he is ever labouring therein, and as an instrument in God’s hand,
preparing the ground for his Master’s use, or sowing the seed of the
kingdom, or watering what is already sown, if haply God may give the
increase. According to the measure of grace which he has received,
he uses all diligence, either to reprove the gross sinner, to reclaim
those who run on headlong in the broad way of destruction; or _to give
light to them that sit in darkness_, and are ready to _perish for lack
of knowledge_; or to _support the weak_, to _lift up the hands that
hang down and the feeble knees_; or to bring back and heal that which
was _lame_ and _turned out of the way_. Nor is he less zealous to
confirm those who are already striving to enter in at the strait gate;
to strengthen those that stand, that they may _run with patience the
race which is set before them_; to _build up in_ their _most holy
faith_, those that know in whom they have believed: to exhort them
to stir up the gift of God which is in them, that daily _growing in
grace, an entrance may be ministered unto them abundantly, into the
everlasting kingdom of our_ Lord _and Saviour Jesus Christ_.
7. Blessed are they who are thus continually employed, in the work
of faith and the labour of love. _For they shall be called_, that
is, _shall_ be (a common hebraism) _the children of_ God. God shall
continue unto them the Spirit of adoption, yea, shall pour it more
abundantly into their hearts. He shall bless them with all the
blessings of his children. He shall acknowledge them as sons before
angels and men; _and if sons, then heirs; heirs of_ God _and joint
heirs with Christ_.
III. 1. One would imagine such a person as has been above described, so
full of genuine humility, so unaffectedly serious, so mild and gentle,
so free from all selfish design, so devoted to God, and such an active
lover of men, should be the darling of mankind. But our Lord was better
acquainted with human nature, in its present state. He therefore closes
the character of this man of God, with shewing him the treatment he
is to expect in the world. _Blessed_, saith he, _are they which are
persecuted for righteousness sake; for theirs is the kingdom of heaven_.
2. In order to understand this throughly, let us, first enquire, who
are they that are persecuted. And this we may easily learn from St.
_Paul: [72]As of old, he that was born after the flesh, persecuted
him that was born after the Spirit, even so it is now. Yea_, saith the
apostle, _and all that will live godly in_ Christ Jesus, _shall suffer
persecution_. The same we are taught by St. _John. [73]Marvel not,
my brethren, if the world hate you. We know that we have passed from
death unto life, because we love the brethren._ As if he had said, the
brethren, the Christians cannot be loved, but by them who have passed
from death unto life. And most expresly, by our Lord: [74]_If the world
hate you, ye know that it hated me before it hated you. If ye were of
the world, the world would love its own; but because ye are not of the
world――therefore the world hateth you. Remember the word that I said
unto you, The servant is not greater than his_ Lord. _If they have
persecuted me, they will also persecute you._
By all these scriptures it manifestly appears, who they are that are
persecuted: namely, the righteous, _he that is born after the Spirit;
all that will live godly in_ Christ Jesus: they that are _passed from
death unto life_; those who _are not of the world_: All those who are
meek and lowly in heart, that mourn for God, that hunger after his
likeness; all that love God and their neighbour, and therefore as they
have opportunity, do good unto all men.
3. *If it be, secondly, enquired, why they are persecuted? The answer
is equally plain and obvious. It is _for righteousness sake_; because
they are righteous; because they are _born after the Spirit_; because
they _will live godly in_ Christ Jesus; because they _are not of
the world_. Whatever may be pretended, this is the real cause: be
their infirmities more or less, still if it were not for this, they
would be borne with, and the world would love its own. They are
persecuted, because they are _poor in spirit_, that is, say the world,
“poor-spirited, mean, dastardly souls, good for nothing, not fit to
live in the world:” Because they _mourn_; “they are such dull, heavy,
lumpish creatures, enough to sink any one’s spirits that sees them:
they are mere death-heads; they kill innocent mirth, and spoil company
wherever they come.” Because they are _meek_; “tame, passive fools,
just fit to be trampled upon:” Because they _hunger and thirst after
righteousness_; “a parcel of hot-brained enthusiasts, gaping after
they know not what, not content with rational religion, but running
mad after raptures and inward feelings:” Because they are merciful,
lovers of all, lovers of the evil and unthankful; “encouraging all
manner of wickedness; nay, tempting people to do mischief by impunity:
and men who, it is to be feared, have their own religion still to
seek; very loose in their principles:” Because they are pure in heart:
“uncharitable creatures! That damn all the world, but those that are of
their own sort! Blasphemous wretches, that pretend to make God a liar,
to live without sin!” Above all, because they are peace-makers, because
they take all opportunities of doing good to all men. This is the grand
reason why they have been persecuted in all ages, and will be ’till the
restitution of all things.
“If they would but keep their religion to themselves, it would be
tolerable. But it is this spreading their errors, this infecting so
many others, which is not to be endured. They do so much mischief in
the world, that they ought to be tolerated no longer. It is true, the
men do some things well enough; they relieve some of the poor. But this
too, is only done to gain the more to their party; and so, in effect,
to do the more mischief.” Thus the men of the world sincerely think
and speak. And the more the kingdom of God prevails, the more the
peace-makers are enabled to propagate lowliness, meekness, and all
other divine tempers; the more mischief is done, in their account.
Consequently, the more are they enraged, against the authors of this,
and the more vehemently will they persecute them.
4. Let us, thirdly, enquire, who are they that persecute them? St.
_Paul_ answers, _He that is born after the flesh_; every one who is
not _born of the Spirit_, or at least, desirous so to be: all that do
not, at least, labour to _live godly in Christ Jesus_: all that are
not _passed from death unto life_, and consequently cannot _love the
brethren: the world_, that is according to our Saviour’s account, _they
who know not him that sent me_: they who know not God, even the loving,
pardoning God, by the teaching of his own Spirit.
The reason is plain. The spirit which is in the world is directly
opposite to the Spirit which is of God. It must therefore needs be,
that those who are of the world, will be opposite to those who are
of God. There is the utmost contrariety between them, in all their
opinions, their desires, designs, and tempers. And hitherto _the
leopard and the kid_, cannot _lie down_ in peace _together_. The proud,
because he is proud, cannot but persecute the lowly; the light and
airy, those that mourn: and so in every other kind; the unlikeness of
disposition, (were there no other) being a perpetual ground of enmity,
therefore (were it only on this account) all the servants of the devil,
will persecute the children of God.
5. *Should it be inquired, fourthly, how they will persecute them?
It may be answered in general, just in that manner and measure which
the wise Disposer of all, sees will be most for his glory; will tend
most to his children’s growth in grace, and the enlargement of his
own kingdom. There is no one branch of God’s government of the world,
which is more to be admired than this. His ear is never heavy to the
threatnings of the persecutor, or the cry of the persecuted. His eye
is ever open, and his hand stretched out, to direct every the minutest
circumstance. When the storm shall begin, how high it shall rise,
which way it shall point its course, when and how it shall end, are all
determined by his unerring wisdom. The ungodly are only a sword of his:
an instrument which he uses, as it pleaseth him, and which itself, when
the gracious ends of his providence are answered, is cast into the fire.
At some rare times, as when Christianity was planted first, and while
it was taking root in the earth; as also when the pure doctrine of
_Christ_ began to be planted again in our nation: God permitted the
storm to rise high, and his children were called to resist unto blood.
There was a peculiar reason why he suffered this with regard to the
apostles, that their evidence might be the more unexceptionable. But
from the annals of the church, we learn another, and a far different
reason, why he suffered the heavy persecutions which arose in the
second and third centuries: namely, because the mystery of iniquity did
so strongly work, because of the monstrous corruptions which even then
reigned in the church: these God chastised, and at the same time strove
to heal, by those severe but necessary visitations.
Perhaps the same observation may be made, with regard to the grand
persecution in our own land. God had dealt very graciously with our
nation; he had poured out various blessings upon us. He had given us
peace abroad and at home; and a king wise and good, beyond his years.
And above all, he had caused the pure light of his gospel, to arise
and shine amongst us. But what return did he find? _He looked for
righteousness. But behold a cry!_ A cry of oppression and wrong, of
ambition and injustice, of malice and fraud and covetousness. Yea,
the cry of those who even then expired in the flames, entered into the
ears of the Lord of sabbaoth. It was then God arose to maintain his own
cause, against those that held the truth in unrighteousness. Then he
sold them into the hands of their persecutors, by a judgment mixt with
mercy: an affliction to punish and yet a medicine to heal the ♦grievous
backslidings of his people.
6. But it is seldom God suffers the storm to rise so high, as torture
or death or bonds or imprisonment. Whereas his children are frequently
called to endure those lighter kinds of persecution; they frequently
suffer the estrangement of kinsfolks; the loss of the friends that were
as their own soul. They find the truth of their Lord’s word (concerning
the event, though not the design of his coming) [75]_Suppose ye that I
am come to give peace upon earth? I tell you nay; but rather division._
And hence will naturally follow loss of business or employment, and
consequently of substance. But all these circumstances likewise are
under the wise direction of God, who allots to every one what is most
expedient for him.
7. But the persecution which attends all the children of God, is that
our Lord describes in the following words. _Blessed are ye when men
shall revile you and persecute you_ (shall persecute, by reviling you)
_and say all manner of evil against you, falsely, for my sake_. This
cannot fail: it is the very badge of our discipleship: it is one of
the seals of our calling. It is a sure portion, entailed on all the
children of God: if we have it not, we are bastards and not sons.
Strait thro’ _evil report_, as well as _good report_, lies the only way
to the kingdom. The meek, serious, humble, zealous lovers of God and
man, are of good report among their brethren; but of evil report with
the world, who count and treat them _as the filth and off-scouring of
all things_.
8. Indeed some have supposed, that before the fulness of the Gentiles
shall come in, the scandal of the cross will cease: that God will
cause Christians to be esteemed and loved, even by those who are as
yet in their sins. Yea, and sure it is, that even now, he at sometimes
suspends the contempt as well as the fierceness of men: _he makes a
man’s enemies to be at peace with him_ for a season, and gives him
favour with his bitterest persecutors. But setting aside this exempt
case, _the scandal of the cross is_ not yet _ceased_: but a man may say
still, _If I please men, I am not the servant of_ Christ: let no man
therefore regard that pleasing suggestion (pleasing doubtless to flesh
and blood) “That bad men only _pretend_ to hate and despise them that
are good, but do indeed love and esteem them in their hearts.” Not so:
they may employ them sometimes; but it is for their own profit. They
may put confidence in them: for they know their ways are not like other
mens. But still they love them not; unless so far as the Spirit of
God may be striving with them. Our Saviour’s words are express: _If
ye were of the world, the world would love its own; but because ye are
not of the world, therefore the world hateth you_. Yea, (setting aside
what exceptions may be made by the preventing grace or the peculiar
providence of God) it hateth them as cordially and sincerely, as ever
it did their Master.
9. It remains only to enquire, how are the children of God to behave,
with regard to persecution? *And first, they ought not knowingly or
designedly, to bring it upon themselves. This is contrary both to the
example and advice of our Lord and all his apostles; who teach us not
only not to seek, but to avoid it, as far as we can, without injuring
our conscience; without giving up any part of that righteousness,
which we are to prefer before life itself. So our Lord expresly,
_When they persecute you in this city, flee ye into another_: which is
indeed, when it can be taken, the most unexceptionable way of avoiding
persecution.
10. Yet think not, that you can always avoid it, either by this, or
any other means. If ever that idle imagination steals into your heart,
put it to flight by that earnest caution, _Remember the word that I
said unto you, The servant is not greater than his_ Lord. _If they have
persecuted me, they will also persecute you._ Be ye _wise as serpents,
and harmless as doves_. But will this screen you from persecution? Not
unless you have more wisdom than your Master, or more innocence than
the Lamb of God.
Neither desire to avoid it, to escape it wholly; for if you do, you are
none of his. If you escape the persecution, you escape the blessing;
the blessing of those who are persecuted for righteousness sake. If you
are not persecuted for righteousness sake, you cannot enter into the
kingdom of heaven. _If we suffer with him, we shall also reign with him.
But if we deny him, he will also deny us._
11. Nay, rather, _rejoice and be exceeding glad_, when men persecute
you for his sake: when _they persecute_ you by _reviling_ you, and by
_saying all manner of evil against you falsely_; (which they will not
fail to mix with every kind of persecution; they must blacken you to
excuse themselves.) _For so persecuted they the prophets which were
before you_, those who were most eminently holy in heart and life; yea,
and all the righteous which ever have been from the beginning of the
world. Rejoice, because by this mark also, ye know unto whom ye belong.
And because _great is your reward in heaven_: the reward purchased
by the blood of the covenant, and freely bestowed in proportion to
your sufferings, as well as to your holiness of heart and life. _Be
exceeding glad_; knowing that _these light afflictions, which are but
for a moment, work out for you a far more exceeding and eternal weight
of glory_.
12. Mean time, let no persecution turn you out of the way of lowliness
and meekness, of love and beneficence. [76]_Ye have heard_ indeed _that
it hath been said, an eye for an eye and a tooth for a tooth_. And
your miserable teachers have hence allowed you to avenge yourselves,
to return evil for evil.
_But I say unto you, that ye resist not evil_――Not thus; not by
returning it in kind. _But_ (rather than do this) _whosoever smiteth
thee on thy right cheek, turn to him the other also. And if any man
will sue thee at the law and take away thy coat, let him have thy cloak
also. And whosoever shall compel thee to go a mile, go with him twain._
So invincible let thy meekness be. And be thy love suitable thereto.
_Give to him that asketh thee, and from him that would borrow of thee
turn not thou away._ Only, give not away that which is another man’s,
that which is not thine own. Therefore, 1. Take care to owe no man
any thing. For what thou owest, is not thy own but another man’s.
2. Provide for those of thine own houshold. This also God hath required
of thee: and what is necessary to sustain them in life and godliness,
is also not thine own. Then, 3. Give or lend all that remains from day
to day, or from year to year. Only first, seeing thou canst not give or
lend to all, remember the houshold of faith.
13. The meekness and love we are to feel, the kindness we are to shew
to them which persecute us for righteousness sake, our blessed Lord
describes farther in the following verses. O that they were graven upon
our hearts!
[77]_Ye have heard that it hath been said, Thou shalt love thy
neighbour and hate thy enemy._ (God indeed had said only the former
part, _Thou shalt love thy neighbour_. The children of the devil
had added the latter, _and hate thy enemy_.) *_But I say unto you_,
1. _Love your enemies_. See that you bear a tender good will, to those
who are most bitter of spirit against you, who wish you all manner of
evil. 2. _Bless them that curse you._ Are there any whose bitterness
of spirit breaks forth in bitter words? Who are continually cursing and
reproaching you when you are present, and _saying all evil against you_
when absent? So much the rather do you bless. In conversing with them,
use all mildness and softness of language. Reprove them, by repeating
a better lesson before them, by shewing them how they ought to have
spoken. And in speaking of them, say all the good you can, without
violating the rules of truth and justice. 3. _Do good to them that hate
you._ Let your actions shew, that you are as real in love as they in
hatred. Return good for evil. _Be not overcome of evil, but overcome
evil with good._ 4. If you can do nothing more, at least _pray for
them that ♦despitefully use you and persecute you_. You can never be
disabled from doing this; nor can all their malice or violence hinder
you. Pour out your souls to God, not only for those, who did this once,
but now repent. This is a little thing. [78]_If thy brother seven times
a day, turn and say unto thee, I repent_; that is, if after ever so
many relapses, he give thee reason to believe, that he is really and
throughly changed, _then thou shalt forgive him_, so as to trust him,
to put him in thy bosom, as if he had never sinned against thee at
all. But pray for, wrestle with God, for those that do not repent,
that now despitefully use thee and persecute thee. Thus far forgive
them, [79]_not until seven times only, but until seventy times seven_.
Whether they repent or no, yea tho’ they appear farther and farther
from it, yet shew them this instance of kindness: _that ye may be the
children_, that ye may approve yourselves the genuine children _of
your Father which is in heaven_, who shews his goodness by giving such
blessings as they are capable of, even to his stubbornest enemies; _who
maketh his sun to rise on the evil and on the good, and sendeth rain
on the just and on the unjust. [80]For if ye love them which love you,
what reward have ye? Do not even the Publicans the same?_ Who pretend
to no religion: whom ye yourselves acknowledge to be without God in
the world. [81]_And if ye salute_, shew kindness in word or deed,
to _your brethren_, your friends or kinsfolk _only: what do ye more
than others_? Than those who have no religion at all? _Do not even
the Publicans so?_ Nay, but follow ye a better pattern than them. In
patience, in long-suffering, in mercy, in beneficence of every kind,
to all, even to your bitterest persecutors: [82]_Be ye_, Christians,
_perfect_ (in kind, tho’ not in degree) even _as your Father which is
in heaven is perfect_.
III. *Behold Christianity in its native form! as delivered by its
great Author! This is the genuine religion of _Jesus Christ_. Such he
presents it to him whose eyes are opened. See a picture of God, so far
as he is imitable by man! A picture drawn by God’s own hand! _Behold,
ye despisers and wonder and perish!_ Or rather, wonder and adore!
Rather cry out, Is this the religion of _Jesus_ of _Nazareth_? The
religion which I persecuted! Let me no more be found even to fight
against God. Lord, what wouldst thou have me to do?――What beauty
appears in the whole! How just a symmetry! What exact proportion
in every part! How desirable is the happiness here described? How
venerable, how lovely the holiness?――This is the _spirit_ of religion:
the quintessence of it. These are indeed the _fundamentals_ of
Christianity. O that we may not be hearers of it only! _Like a man
beholding his own face in a glass, who goeth his way, and straightway
forgetteth what manner of man he was._ Nay, but let us steadily _look
into this perfect law of liberty, and continue therein_. Let us not
rest, until every line thereof is transcribed into our own hearts. Let
us watch and pray and believe and love, and _strive for the mastery_,
’till every part of it shall appear in our soul, graven there by the
finger of God: ’till we are _holy as he which hath called us is holy,
perfect as our Father which is in heaven is perfect_!
SERMON XXIV.
UPON OUR LORD’S SERMON ON THE MOUNT.
DISCOURSE IV.
MATT. v. 13, 14, 15, 16.
_Ye are the salt of the earth. But if the salt hath lost its
savour, wherewith shall it be salted? It is thenceforth good
for nothing, but to be cast out, and trodden under foot of men.
Ye are the light of the world. A city that is set on an hill
cannot be hid.
Neither do men light a candle and put it under a bushel; but on
a candlestick, and it giveth light to all that are in the house.
Let your light so shine before men, that they may see your good
works, and glorify your Father which is in heaven._