more excellent way_, he directs the _Corinthians_ to desire other gifts
besides it: Yea to desire them earnestly. [89]_Covet earnestly_, saith
he, _the best gifts: and yet I shew unto you a more excellent way_.
More excellent than what? Than the gifts of _healing_, of _speaking
with tongues_, and of _interpreting_, mentioned in the preceding verse.
But not more excellent than the way of obedience. Of this the apostle
is not speaking. Neither is he speaking of outward religion at all. So
that this text is quite wide of the present question.
But suppose the apostle had been speaking of outward as well as inward
religion, and comparing them together: suppose in the comparison he
had given the preference ever so much to the latter: suppose he had
preferred (as he justly might) a loving heart, before all outward works
whatever: Yet it would not follow, that we were to reject, either one
or the other. No; God hath joined them together from the beginning of
the world. And let not man put them asunder.
4. “But God _is a Spirit, and they that worship him, must worship him
in Spirit and in truth_. And is not this enough? Nay, ought we not
to employ the whole strength of our mind herein? Does not attending
to outward things, clog the soul, that it cannot soar aloft in holy
contemplation? Does it not damp the vigour of our thought? Has it not a
natural tendency, to incumber and distract the mind? Whereas St. _Paul_
would have us _to be without carefulness_, and to _wait upon the_ Lord
_without distraction_.”
*I answer, God is a Spirit, and they that worship him, must worship
him in Spirit and in truth. Yea, and this is enough: we ought to employ
the whole strength of our mind therein. But then I would ask, What
is it to worship God, a Spirit, in spirit and in truth? Why, it is to
worship him with our spirit; to worship him in that manner, which none
but spirits are capable of. It is, to believe in him, as a wise, just,
holy being, of purer eyes than to behold iniquity: and yet merciful,
gracious and long-suffering; forgiving iniquity and transgression
and sin: casting all our sins behind his back, and accepting us in
the beloved. It is, to love him, to delight in him, to desire him,
with all our heart and mind and soul and strength: to imitate him we
love, by purifying ourselves, even as he is pure; and to obey him whom
we love and in whom we believe, both in thought and word and work.
Consequently, one branch of the worshipping God in spirit and in truth,
is the keeping his outward commandments. To glorify him therefore
with our bodies as well as with our spirits, to go through outward
work with hearts lifted up to him, to make our daily employment a
sacrifice to God; to buy and sell, to eat and drink to his glory: this
is worshipping God in spirit and in truth, as much as the praying to
him in a wilderness.
5. *But if so, then contemplation is only one way of worshipping God in
spirit and in truth. Therefore to give ourselves up entirely to this,
would be to destroy many branches of spiritual worship, all equally
acceptable to God, and equally profitable, not hurtful to the soul. For
it is a great mistake to suppose, That an attention to those outward
things, whereto the providence of God hath called us, is any clog to
a Christian, or any hindrance at all to his always seeing him that is
invisible. It does not at all damp the ardor of his thought, it does
not incumber or distract his mind; it gives him no uneasy or hurtful
care, who does it all as unto the Lord: who hath learned, whatsoever he
doth in word or deed, to do all in the name of the Lord Jesus: having
only one eye of the soul, which moves round on outward things, and one
immoveably fixt on God. Learn what this meaneth, ye poor recluses, that
you may clearly discern your own littleness of faith. Yea, that you may
no longer judge others by yourselves, go and learn what that meaneth:
Thou, O Lord, in tender love
Dost all my burdens bear;
Lift my heart to things above,
And fix it ever there.
Calm on tumult’s wheel I sit;
Midst busy multitudes alone,
Sweetly waiting at thy feet,
Till all thy will be done.
6. But the grand objection is still behind. “We appeal, say they, to
experience. Our light did shine: we used outward things many years: and
yet they profited nothing. We attended on all the ordinances: but we
were no better for it; nor indeed any one else: nay we were the worse.
For we fancied ourselves Christians for so doing, when we knew not what
Christianity meant.”
I allow the fact. I allow that you and ten thousand more have thus
abused the ordinances of God: mistaking the means for the end:
supposing that the doing these, or some other outward works, either
was the religion of _Jesus Christ_, or would be accepted in the place
of it. But let the abuse be taken away and the use remain. Now use all
outward things; but use them with a constant eye to the renewal of your
soul in righteousness and true holiness.
7. But this is not all. They affirm, “Experience likewise shews, That
the trying to do good is but lost labour: what does it avail to feed or
cloath men’s bodies, if they are just dropping into everlasting fire?
And what good can any man do to their souls? If these are changed, God
doth it himself. Besides, all men are either good, at least desirous
so to be, or obstinately evil. Now the former have no need of us. Let
them ask help of God, and it shall be given them. And the latter will
receive no help from us. Nay, and our Lord forbids, to _cast our pearls
before swine_.”
I answer, 1. Whether they will finally be lost or saved, you are
expresly commanded to feed the hungry and cloath the naked. If you
can, and do not, whatever becomes of them, you shall go away into
everlasting fire. 2. Though it is God only changes hearts, yet he
generally doth it by man. It is our part to do all that in us lies, as
diligently as if we could change them ourselves, and then to leave the
event to him. 3. God in answer to their prayers, builds up his children
by each other in every good gift; nourishing and strengthning the whole
_body, by that which every joint supplieth_. So that _the eye cannot
say to the hand, I have no need of thee_; no, nor even _the head to
the feet, I have no need of you_. Lastly, how are you assured, that the
persons before you are dogs or swine? Judge them not, until you have
tried. _How knowest thou, O man, but thou mayest gain thy brother?_ But
thou mayest, under God, save his soul from death? When he spurns thy
love and blasphemes the good word, then it is time to give him up to
God.
8. “We have tried. We have laboured to reform sinners. And what did
it avail? On many we could make no impression at all: and if some were
changed for a while, yet their goodness was but as the morning dew;
and they were soon as bad, nay worse than ever. So that we only hurt
them――and ourselves too; for our minds were hurried and discomposed:
perhaps filled with anger instead of love. Therefore we had better have
kept our religion to ourselves.”
It is very possible this fact also may be true: That you have tried to
do good and have not succeeded; yea, that those who seemed reformed,
relapsed into sin, and their last state was worse than the first.
And what marvel? Is the servant above his Master? But how often did
he strive to save sinners; and they would not hear: or when they had
followed him a while, they turned back as a dog to his vomit. But he
did not therefore desist from striving to do good: no more should you,
whatever your success be. It is your part, to do as you are commanded:
the event is in the hand of God. You are not accountable for this:
leave it to him, who orders all things well. _In the morning sow thy
seed, and in the evening with-hold not thy hand; for thou knowest not
whether shall prosper_, Eccles. ♦xi. 6.
“But the trial hurries and frets your own soul.” Perhaps it did so
for this very reason, because you thought you was accountable for the
event, which no man is, nor indeed can be. Or perhaps, because you
was off your guard; you was not watchful over your own spirit. But
this is no reason for disobeying God. Try again; but try more warily
than before. Do good (as you forgive) _not seven times only; but until
seventy times seven_. Only be wiser by experience: attempt it every
time more cautiously than before. Be more humbled before God, more
deeply convinced, that of yourself you can do nothing. Be more jealous
over your own spirit: more gentle and watchful unto prayer. Thus _cast
your bread upon the waters, and you shall find it again after many
days_.
IV. 1. Notwithstanding all these plausible pretences for hiding it,
_Let your light so shine before men, that they may see your good
works, and glorify your Father which is in heaven_. This is the
practical application which our Lord himself makes of the foregoing
considerations.
_Let your light so shine_――Your lowliness of heart, your gentleness
and meekness of wisdom: your serious, weighty concern for the things
of eternity, and sorrow for the sins and miseries of men: your earnest
desire of universal holiness and full happiness in God: your tender
good-will to all mankind, and fervent love to your supreme benefactor.
Endeavour not to conceal this light, wherewith God hath enlightened
your soul: but let it _shine before men_, before all with whom you
are, in the whole tenor of your conversation. Let it shine still more
eminently in your actions, in your doing all possible good to all men:
and in your suffering for righteousness sake, while you _rejoice and
are exceeding glad, knowing that great is your reward in heaven_.
2. _Let your light so shine before men, that they may see your good
works_: so far let a Christian be from ever designing, or desiring to
conceal his religion. On the contrary, let it be your desire, not to
conceal it; not to put the _light under a bushel_. Let it be your care,
to place it _on a candlestick, that it may give light to all that are
in the house_. Only take heed, not to seek your own praise herein, not
to desire any honour to yourselves. But let it be your sole aim, that
all, who see your good works, may _glorify your Father which is in
heaven_.
3. *Be this your one ultimate end in all things. With this view, be
plain, open, undisguised, let your love be without dissimulation: why
should you hide fair, disinterested love? Let there be no guile found
in your mouth: let your words be the genuine picture of your heart. Let
there be no darkness or reservedness in your conversation, no disguise
in your behaviour. Leave this to those who have other designs in view;
designs which will not bear the light. Be ye artless and simple to
all mankind; that all may see the grace of God which is in you. And
although some will harden their hearts, yet others will take knowledge,
that ye have been with _Jesus_, and by returning themselves _to the
great Bishop of their souls, glorify your Father which is in heaven_.
4. *With this one design, that men may _glorify_ God _in you_, go on
in his name, and in the power of his might. Be not ashamed, even to
stand alone, so it be in the ways of God. Let the light which is in
your heart, shine in all good works, both works of piety and works of
mercy. And in order to enlarge your ability of doing good, renounce all
superfluities. Cut off all unnecessary expence, in food, in furniture,
in apparel. Be a good steward of every gift of God, even of these his
lowest gifts. Cutoff all unnecessary expence of time, all needless or
useless employments. And _whatsoever thy hand findeth to do, do it with
thy might_. In a word, be thou full of faith and love: do good: suffer
evil. And herein be thou _stedfast, unmoveable_: yea, _always abounding
in the work of the_ Lord; _forasmuch as thou knowest that thy labour is
not in vain in the_ Lord.
SERMON XXV.
UPON OUR LORD’S SERMON ON THE MOUNT.
DISCOURSE V.
MATT. v. 17, 18, 19, 20.
_Think not that I am come to destroy the law or the prophets; I
am not come to destroy, but to fulfil.
For verily I say unto you, ’till heaven and earth pass, one jot
or one tittle shall in no wise pass from the law, ’till all be
fulfilled.
Whosoever therefore shall break one of these least commandments,
and shall teach men so, he shall be called the least in the
kingdom of heaven; but whosoever shall do and teach them, the
same shall be called great in the kingdom of heaven.
For verily I say unto you, except your righteousness shall exceed
the righteousness of the Scribes and Pharisees, ye shall in no
case enter into the kingdom of heaven._
1. AMONG the multitude of reproaches which fell upon him who _was
despised and rejected of men_, it could not fail to be one, that he
was a teacher of novelties, an introducer of a _new religion_. This
might be affirmed with the more colour, because many of the expressions
he had used, were not common among the _Jews_: either they did not
use them at all, or not in the same sense, not in so full and strong
a meaning. Add to this, that the worshipping God _in spirit and in
truth_, must always appear a new religion, to those who have hitherto
known nothing but outside worship, nothing but the _form of godliness_.
2. And ’tis not improbable, some might hope it was so: that he was
abolishing the old religion, and bringing in another; one which they
might flatter themselves, would be an easier way to heaven. But our
Lord refutes in these words both the vain hopes of the one, and the
groundless calumnies of the other.
I shall consider them in the same order as they lie, taking each verse
for a distinct head of discourse.
I. 1. And, first, _Think not that I am come to destroy the law or the
prophets. I am not come to destroy but to fulfil._
The ritual or ceremonial law, delivered by _Moses_ to the children of
_Israel_, containing all the injunctions and ordinances which related
to the old sacrifices and service of the temple, our Lord indeed did
come to destroy, to dissolve and utterly abolish. To this bear all
the apostles witness: not only _Barnabas_ and _Paul_, who vehemently
withstood those who taught, that Christians [90]_ought to keep the law
of_ Moses; not only St. _Peter_, who termed the insisting on this, on
the observance of the ritual law, a [91]_tempting_ God, _and putting a
yoke upon the neck of the disciples, which neither our fathers_, saith
he, _nor we were able to bear_: but _all the apostles, elders and
brethren, being assembled with one accord_, declared, that to command
them to keep this law, was to [92]_subvert their souls_; and that _it
seemed good to the Holy Ghost and to them, to lay no_ such _burthen
upon_ them. This _hand-writing of ordinances our_ Lord did _blot out,
take away and nail to his cross_.
2. But the moral law, contained in the ten commandments, and inforced
by the prophets, he did not take away. It was not the design of his
coming, to revoke any part of this. This is a law which never can be
broken, which _stands fast as the faithful witness in heaven_. The
moral stands on an entirely different foundation, from the ceremonial
or ritual law; which was only designed for a temporary restraint
upon a disobedient and stiff-necked people: whereas this was from the
beginning of the world; being _written not on tables of stone_, but
on the hearts of all the children of men, when they came out of the
hands of the Creator. And however the letters once wrote by the finger
of God, are now in a great measure defaced by sin, yet can they not
wholly be blotted out, while we have any consciousness of good and
evil. Every part of this law must remain in force, upon all mankind,
and in all ages: as not depending either on time or place, or any
other circumstances liable to change; but on the nature of God, and
the nature of man, and their unchangeable relation to each other.
3. _I am not come to destroy but to fulfil._ Some have conceived
our Lord to mean, I am come to fulfil this, by my entire and perfect
obedience to it. And it cannot be doubted but he did, in this sense,
fulfil every part of it. But this does not appear to be what he intends
here, being foreign to the scope of his present discourse. Without
question his meaning in this place is, (consistently with all that
goes before and follows after) _I am come_ to establish it in its
fulness, in spite of all the glosses of men. I am come to place in a
full and clear view, whatsoever was dark or obscure therein. I am come
to declare the true and full import of every part of it: to shew the
length and breadth, the entire extent of every commandment contained
therein: and the height and depth, the inconceivable purity and
spirituality of it in all its branches.
4. And this our Lord has abundantly performed in the preceding and
subsequent parts of the discourse before us: in which he has not
introduced a new religion into the world, but the same which was from
the beginning: a religion, the substance of which is without question,
“as old as the creation:” being coeval with man, and having proceeded
from God, at the very time when _man became a living soul_: (the
substance, I say, for some circumstances of it, now relate to man as
a fallen creature.) A religion witnessed to both by the law, and by
the prophets in all succeeding generations. Yet was it never so fully
explained, nor so thoroughly understood, ’till the great Author of it
himself, condescended to give mankind this authentic comment on all the
essential branches of it: at the same time declaring it should never be
changed, but remain in force to the end of the world.
II. 1. _For verily I say unto you_ (a solemn preface, which denotes
both the importance and certainty of what is spoken) _’till heaven and
earth pass, one jot or one tittle shall in no wise pass from the law
’till all be fulfilled_.
_One jot_――It is literally, _not one Iota_, not the most inconsiderable
vowel, _or one tittle_, μία κεραία, one corner, or point of a consonant.
It is a proverbial expression, which signifies that no one commandment
contained in the moral law, nor the least part of one, however
inconsiderable it might seem, should ever be disannulled.
_Shall in no wise pass from the law_: οὐ μὴ παρέλθη ἀπὸ τοῦ νόμου· The
double negative here used, strengthens the sense, so as to admit of no
contradiction. And the word παρέλθη, it may be observed, is not barely
_future_; declaring what _will_ be: but has likewise the force of an
_imperative_; ordering what _shall_ be. It is a word of authority,
expressing the sovereign will and power of him that spake: of him whose
word is the law of heaven and earth, and stands fast for ever and ever.
_One jot or one tittle shall in no wise pass, ’till heaven and earth
pass_; or as it is exprest immediately after, ἕως ἄν πάντᾳ γένηται·
_’till all_, (or rather _all things_) _be fulfilled_, ’till the
consummation of all things. Here is therefore no room for that poor
evasion (with which some have delighted themselves greatly.) That “no
part of the law was to pass away, ’till _all the law_ was fulfilled:
but it has been fulfilled by _Christ_; and therefore now must pass,
for the gospel to be established.” Not so; the word _all_ does not mean
all the law, but all things in the universe: as neither has the term
_fulfilled_, any reference to the law, but to all things in heaven and
earth.
2. From all this we may learn, that there is no contrariety at all,
between the law and the gospel; that there is no need for the law to
pass away, in order to the establishing the gospel. Indeed neither of
them supersedes the other, but they agree perfectly well together. Yea,
the very same words, considered in different respects, are parts both
of the law and of the gospel: if they are considered as commandments,
they are parts of the law; if as promises, of the gospel. Thus, _Thou
shalt love the_ Lord _thy_ God _with all thy heart_, when considered
as a commandment, is a branch of the law: when regarded as a promise,
is an essential part of the gospel: the gospel being no other than the
commands of the law, proposed by way of promises. Accordingly poverty
of spirit, purity of heart, and whatever else is injoined in the holy
law of God, are no other, when viewed in a gospel light, than so many
great and precious promises.
3. There is therefore the closest connexion that can be conceived,
between the law and the gospel. On the one hand, the law continually
makes way for, and points us to the gospel: on the other, the gospel
continually leads us to a more exact fulfilling of the law. The law,
for instance, requires us to love God, to love our neighbour, to be
meek, humble or holy: we feel that we are not sufficient for these
things: yea, that _with man this is impossible_. But we see a promise
of God, to give us that love, and to make us humble, meek and holy.
We lay hold of this gospel, of these glad tidings: it is done unto us
according to our faith: And _the righteousness of the law is fulfilled
in us_, through faith which is in _Christ Jesus_.
*We may yet farther observe, that every command in holy writ, is
only a covered promise. For by that solemn declaration, _This is the
covenant I will make after those days, saith the_ Lord, _I will put my
laws in your minds, and write them in your hearts_, God hath engaged
to give whatsoever he commands. Does he command us then to _pray
without ceasing_? To _rejoice evermore_? To be _holy as he is holy_?
It is enough. He will work in us this very thing. It shall be unto us
according to his word.
4. But if these things are so, we cannot be at a loss, what to think
of those who in all ages of the church, have undertaken to change or
supersede some commands of God, as they professed, by the peculiar
direction of his Spirit. _Christ_ has here given us an infallible
rule, whereby to judge of all such pretensions. Christianity, as it
includes the whole moral law of God, both by way of injunction and of
promise, if we will hear him, is designed of God, to be the last of
all his dispensations. There is no other to come after this. This is
to endure ’till the consummation of all things. Of consequence all
such new revelations, are of _Satan_ and not of God; and all pretences
to another more perfect dispensation, fall to the ground of course.
_Heaven and earth shall pass away: but_ this _word shall not pass away_.
III. 1. _Whosoever therefore shall break one of these least
commandments, and shall teach men so, he shall be called the least in
the kingdom of heaven: but whosoever shall do and teach them, the same
shall be called great in the kingdom of heaven._
*Who, what are they, that make “The preaching of the law,” a character
of reproach? Do they not see on whom the reproach must fall? On whose
head it must light at last? Whosoever on this ground despiseth us,
despiseth him that sent us. For did ever any man preach the law like
him? Even when he _came, not to condemn but to save the world_: when
he came purposely to _bring life and immortality to light through the
gospel_? Can any “preach the law” more expresly, more rigorously, than
_Christ does_ in these words? And who is he that shall amend them? Who
is he that shall instruct the Son of God, how to preach? Who will teach
him a better way of delivering the message which he hath received of
the Father?
2. _Whosoever shall break one of these least commandments_, or one of
the least of these commandments――_These commandments_, we may observe,
is a term used by our Lord as equivalent with _the law_: or the _law
and the prophets_, which is the same thing, seeing the prophets added
nothing to the law; but only declared, explained, or inforced it, as
they were moved by the Holy Ghost.
_Whosoever shall break one of these least commandments_――especially if
it be done wilfully or presumptuously: _one_:――for _he that keepeth the
whole law and_ thus _offends in one point, is guilty of all_: the wrath
of God abideth on him, as surely as if he had broken every one. So that
no allowance is made for one darling lust; no reserve for one idol:
no excuse for refraining from all besides, and only giving way to one
bosom sin. What God demands is, an entire obedience: we are to have an
eye to all his commandments: otherwise we lose all the labour we take
in keeping some, and our poor souls for ever and ever.
_One of these least_, or one of the least of these _commandments_.――
Here is another excuse cut off, whereby many, who cannot deceive God,
miserably deceive their own souls. “This sin, saith the sinner, is it
not a little one? Will not the Lord spare me in this thing? Surely he
will not be extreme to mark this, since I do not offend in the greater
matters of the law.” Vain hope! Speaking after the manner of men, we
may term these great and those little commandments. But in reality,
they are not so. If we use propriety of speech, there is no such
thing as a little sin: every sin being a transgression of the holy and
perfect law, and an affront of the great Majesty of heaven.