any deserve this appellation, till there is full and incontestable
proof, such as you can no longer resist. But when it is clearly and
indisputably proved, that they are unholy and wicked men, not only
strangers to, but enemies to God, to all righteousness and true
holiness: _give not that which is holy_, τὸ ἅγιον, the holy thing,
emphatically so called, unto these. The holy, the peculiar doctrines
of the gospel, such as were _hid from the ages and generations_ of old,
and are now made known to us, only by the revelation of Jesus Christ,
and the inspiration of his holy Spirit; are not to be prostituted unto
these men, who know not if there be any Holy Ghost. Not indeed that
the ambassadors of Christ can refrain, from declaring them in the great
congregation, wherein some of these may probably be. We must speak,
whether men will hear or whether they will forbear. But this is not the
case with private Christians. They do not bear that awful character:
nor are they under any manner of obligation, to force these great
and glorious truths, on them who contradict and blaspheme, who have
a rooted enmity against them. Nay, they ought not so to do, but rather
to lead them, as they are able to bear. Do not begin a discourse with
these, upon remission of sins, and the gift of the Holy Ghost. But
talk with them in their own manner, and upon their own principles. With
the rational, honourable, unjust epicure, _reason of righteousness,
temperance, and judgment to come_. This is the most probable way
to make _Felix tremble_. Reserve higher subjects for men of higher
attainments.
17. _Neither cast ye your pearls before swine._ Be very unwilling to
pass this judgment on any man. But if the fact be plain and undeniable,
if it is clear, beyond all dispute, if the swine do not endeavour
to disguise themselves, but rather glory in their shame, making no
pretence to purity either of heart or life, but working all uncleanness
with greediness: then _cast_ not _ye your pearls before_ them. Talk
not to them of the mysteries of the kingdom: of the things _which eye
hath not seen, nor ear heard_; which of consequence, as they have no
other inlets of knowledge, no spiritual senses, it cannot enter into
their hearts to conceive. Tell not them of the _exceeding great and
precious promises_, which God hath given us, in the Son of his love.
What conception can they have, of being _made partakers of the divine
nature_, who do not even desire to _escape the corruption that is in
the world thro’ lust_? Just as much knowledge as swine have of pearls,
and as much relish as they have for them, so much relish have they
for the deep things of God, so much knowledge of the mysteries of
the gospel, who are immersed in the mire of this world, in worldly
pleasures, desires and cares. _O cast not_ those _pearls before_ these,
_lest they trample them under their feet_, lest they utterly despise
what they cannot understand, and speak evil of the things which they
know not. Nay, ’tis probable, this would not be the only inconvenience
which would follow. It would not be strange, if they were, according
to their nature, to _turn again, and rent you_: if they were to return
you evil for good, cursing for blessing, and hatred for your good-will.
Such is the enmity of the carnal mind against God and all the things
of God. Such the treatment you are to expect from these, if you offer
them the unpardonable affront, of endeavouring to save their souls from
death, to pluck them as brands out of the burning!
18. And yet you need not utterly despair even of these, who for the
present _turn again and rent you_. For if all your arguments and
persuasives fail, there is yet another remedy left; and one that is
frequently found effectual, when no other method avails. This is prayer.
Therefore whatever you desire or want, either for others or for your
own soul, _Ask, and it shall be given you: seek, and ye shall find:
knock, and it shall be opened unto you_. The neglect of this is a third
grand hindrance of holiness. Still we _have not, because we ask not_.
O how meek and gentle, how lowly in heart, how full of love both to God
and man might ye have been at this day, if you had only asked? If you
had _continued instant in prayer_! Therefore now, at least, _Ask, and
it shall be given unto you. Ask_, that ye may throughly experience and
perfectly practise the whole of that religion, which our Lord has here
so beautifully described. _It shall_ then _be given you_, to be holy as
he is holy, both in heart and in all manner of conversation. _Seek_, in
the way he hath ordained, in searching the scriptures, in hearing his
word, in meditating thereon, in fasting, in partaking of the supper of
the Lord, and surely _ye shall find_. Ye shall find that pearl of great
price, that faith which overcometh the world, that peace which the
world cannot give, that love which is the earnest of your inheritance.
_Knock_: continue in prayer, and in every other way of the Lord. Be not
weary or faint in your mind. Press on to the mark. Take no denial. Let
him not go until he bless you. And the door of mercy, of holiness, of
heaven _shall be opened unto you_.
19. It is in compassion to the hardness of our hearts, so unready to
believe the goodness of God, that our Lord is pleased to enlarge upon
this head, and to repeat and confirm what he hath spoken. _For every
one_, saith he, _that asketh, receiveth_: so that none need come short
of the blessing. _And he that seeketh_, even every one that seeketh,
_findeth_, the love and the image of God; _and to him that knocketh_,
to every one that knocketh, the gate of righteousness shall be opened.
So that here is no room for any to be discouraged, as tho’ they might
ask or seek or knock in vain. Only remember, _always to pray_, to seek,
to knock _and not to be faint_. And then the promise standeth sure. It
is firm as the pillars of heaven. Yea, more firm; for heaven and earth
shall pass away: but his word shall not pass away.
20. To cut off every pretence for unbelief, our blessed Lord, in the
following verses, illustrates yet farther what he had said, by an
appeal to what passes in our own breasts. _What man_, saith he, _is
there of_ you, _who if his son ask bread, will he give him a stone_?
Will even natural affection permit you to refuse the reasonable request
of one you love? _Or if he ask a fish, will he give him a serpent?_
Will he give him hurtful, instead of profitable things? So that even
from what you feel and do yourselves, you may receive the fullest
assurance, as, on the one hand, that no ill effect, can possibly attend
your asking, so on the other, that it will be attended with that good
effect, a full supply of all your wants. For _if ye being evil know
how to give good gifts unto your children, how much more shall your
Father which is in heaven_, who is pure, unmixt, essential goodness,
_give good things to them that ask him_? Or, (as he expresses it on
another occasion) _give the Holy Ghost to them that ask him_? In him
are included all good things; all wisdom, peace, joy, love: the whole
treasures of holiness and happiness: all that God hath prepared for
them that love him.
21. But that your prayer may have its full weight with God, see that
ye be in charity with all men. For otherwise, it is more likely to
bring a curse than a blessing on your own head: nor can you expect,
to receive any blessing from God, while you have not charity towards
your neighbour. Therefore let this hindrance be removed without delay.
Confirm your love towards one another and towards all men. And love
them, not in word only, but in deed and in truth. _Therefore all things
whatsoever ye would, that men should do to you, do ye even so unto them:
for this is the law and the prophets._
22. This is that royal law, that golden rule of mercy as well as
justice, which even the Heathen emperor caused to be written, over
the gate of his palace: a rule, which many believe to be naturally
engraved on the mind of every one that comes into the world. And thus
much is certain, that it commends itself, as soon as heard, to every
man’s conscience and understanding: insomuch, that no man can knowingly
offend against it, without carrying his condemnation in his own breast.
23. _This is the law and the prophets._ ♦Whatsoever is written in that
law which God of old revealed to mankind; and whatsoever precepts God
has given by _his holy prophets, which have been since the world began_,
they are all summed up in these few words, they are all contained in
this short direction. And this rightly understood comprizes the whole
of that religion, which our Lord came to establish upon earth.
24. It may be understood, either in a positive or negative sense. If
understood in a negative sense, the meaning is, “Whatever ye would not
that men should do to you, do not ye unto them.” Here is a plain rule,
always ready at hand, always easy to be applied. In all cases relating
to your neighbour, make his case your own. Suppose the circumstances to
be changed, and yourself to be just as he is now. And then beware that
you indulge no temper or thought, that no word pass out of your lips,
that you take no step which you should have condemned in him, upon such
a change of circumstances. If understood in a direct and positive sense,
the plain meaning of it is, “Whatsoever you could reasonably desire
of him, supposing yourself to be in his circumstance, that do, to the
uttermost of your power, to every child of man.”
25. To apply this in one or two obvious instances. It is clear to
every man’s own conscience, we would not that others should _judge_
us, should causelesly or lightly think evil of us. Much less would we
that any should speak evil of us, should publish our real faults or
infirmities. Apply this to yourself. Do not unto another what you would
not he should do unto you; and you will never more judge your neighbour,
never causelesly or lightly think evil of any one. Much less will you
speak evil: you will never mention even the real fault of an absent
person, unless so far as you are convinced, it is absolutely needful,
for the good of other souls.
26. Again: we would that all men should love and esteem us, and
behave towards us, according to justice, mercy and truth. And we may
reasonably desire, that they should do us all the good they can do,
without injuring themselves: yea, that in outward things, (according to
the known rule) their superfluities should give way to our conveniences,
their conveniencies to our necessities, and their necessities to our
extremities. Now then let us walk by the same rule: let us do unto
all, as we would they should do to us. Let us love and honour all men.
Let justice, mercy and truth govern all our minds and actions. Let our
superfluities give way to our neighbour’s conveniencies: (and who then
will have any superfluities left?) Our conveniencies to our neighbour’s
necessities, our necessities to his extremities.
27. This is pure and genuine morality. This do and thou shalt live. _As
many as walk by this rule, peace be to them and mercy_: for they are
_the Israel of God_. But then be it observed, none can walk by this
rule, (nor ever did from the beginning of the world) none can love his
neighbour as himself, unless he first love God. And none can love God,
unless he believe in Christ, unless he have redemption thro’ his blood,
and the Spirit of God bearing witness with his spirit, that he is a
child of God. Faith therefore is still the root of all, of present as
well as future salvation. Still we must say to every sinner, Believe in
the Lord Jesus Christ, and thou shalt be saved. Thou shalt be saved now,
thou mayst be saved for ever; saved on earth, that thou mayst be saved
in heaven. Believe in him and thy faith will work by love. Thou wilt
love the Lord thy God, because he hath loved thee: thou wilt love thy
neighbour as thyself. And then it will be thy glory and joy, to exert
and increase this love, not barely by abstaining from what is contrary
thereto, from every unkind thought, word and action, but by shewing all
that kindness to every man, which thou wouldst he should shew unto thee.
THE END OF THE SECOND VOLUME.
Footnotes.
1 ‒ Preached at St. Mary’s, Oxford, before the University, on
January 1, 1733.
2 ‒ N. B. The following part of this paragraph is now added to
the sermon formerly preached.
3 ‒ Gal. iii. 26.
4 ‒ John i. 12, 13.
5 ‒ 1 John v. 1.
6 ‒ Rom. i. 6, &c.
7 ‒ 1 John iii. 1, &c.
8 ‒ Ver. 9.
9 ‒ Ver. 7.
10 ‒ Ver. 18.
11 ‒ Rom. v. 1.
12 ‒ John xiv. 27.
13 ‒ Ch. xvi. 33.
14 ‒ 1 Pet. i. 3.
15 ‒ Rom. viii. 16, 17.
16 ‒ John xvi. 22.
17 ‒ Rom. v. 11.
18 ‒ 1 Pet. i. 5, &c.
19 ‒ Rev. xxi. 3, 4.
20 ‒ Rom. v. 5.
21 ‒ Gal. iv. 8.
22 ‒ 1 John v. 15.
23 ‒ Psal. lxiii. 5.
24 ‒ 1 John v. 1.
25 ‒ Cant. ii. 16.
26 ‒ Psal. xlv. 2.
27 ‒ 1 John iii. 16.
28 ‒ Ver. 14.
29 ‒ Ch. iv. 13.
30 ‒ 1 John iv. 7.
31 ‒ 1 John v. 3.
32 ‒ 1 John iii. 15.
33 ‒ Matt. v. 28.
34 ‒ James iv. 4.
35 ‒ Psal. xxiii. 1, &c.
36 ‒ Psal. xviii. 1.
37 ‒ Psal. xxxiv. 1.
38 ‒ Psal. cxviii. 28.
39 ‒ Acts iv. 36, 37.
40 ‒ Ch. xi. 29.
41 ‒ Ch. xiii. 1, 2, 4.
42 ‒ Ch. xv. 35, 38, 39.
43 ‒ Acts xi. 28.
44 ‒ Gal. ii. 11, &c.
45 ‒ 2 Sam. xi. 2.
46 ‒ James i. 14.
47 ‒ Matt. iv. 23.
48 ‒ Ver. 12.
49 ‒ Ver. 25.
50 ‒ Matt. v. 1, &c.
51 ‒ Deut. xviii. 19.
52 ‒ Acts iii. 23.
53 ‒ Rom. i. 18, &c.
54 ‒ Rom. viii. 35, 38, 39.
55 ‒ John xvi. 19‒22.
56 ‒ Exod. xxxii. 31, 32.
57 ‒ Rom. ix. 3.
58 ‒ Acts xv. 39.
59 ‒ Ver. 27.
60 ‒ Ver. 28.
61 ‒ Ver. 33.
62 ‒ Ver. 34.
63 ‒ Ver. 35.
64 ‒ Ver. 36.
65 ‒ Ver. 37.
66 ‒ Matt. xxvi. 63. 64.
67 ‒ Heb. vi. 17.
68 ‒ Rom. i. 9.
69 ‒ 2 Cor. i. 23.
70 ‒ Phil. i. 8.
71 ‒ Heb. vi. 16.
72 ‒ Gal. iv. 29.
73 ‒ 1 John iii. 13.
74 ‒ John xv. 18, &c.
75 ‒ Luke xii. 51.
76 ‒ Ver. 38, &c.
77 ‒ Ver. 43, &c.
78 ‒ Luke xvii. 3.
79 ‒ Matt. xviii. 21.
80 ‒ Ver. 47.
81 ‒ Ver. 48.
82 ‒ Ibid.
83 ‒ 1 Cor. v. 9.
84 ‒ Ver. 11.
85 ‒ 2 Thess. iii. 15.
86 ‒ John xv. 2, 5, 6.
87 ‒ Heb. vi. 4, &c.
88 ‒ 1 Cor. 14. 1.
89 ‒ 1 Cor. 12. 31.
90 ‒ Acts xv. 6.
91 ‒ Acts xv. 10.
92 ‒ Ver. 24.
93 ‒ Acts xxiii. 6.
94 ‒ Chap. xxvi. 5.
95 ‒ Acts xxiv. 16.
96 ‒ Chap. xxiii. 1.
97 ‒ Luke xi. 2.
98 ‒ Chap. i. 12, 13.
99 ‒ 1 Kings xviii. 28.
100 ‒ Daniel iv. 5, &c.
101 ‒ Lev. xxiii. 26, &c.
102 ‒ Zech. viii. 19.
103 ‒ 2 Chron. xx. 1, 3.
104 ‒ Jer. xxxvi. 9.
105 ‒ 1 Sam. xxviii. 15, 20.
106 ‒ Acts xxvii. 33.
107 ‒ 2 Sam. i. 12.
108 ‒ Judg. xx. 26, &c.
109 ‒ 1 Sam. vii. 6, &c.
110 ‒ Ezra viii. 21.
111 ‒ Nehem. i. 4, 11.
112 ‒ Matt. xvii. 19, &c.
113 ‒ Joel ii. 12, &c.
114 ‒ Acts x. 4, &c.
115 ‒ Isaiah lviii. 6, &c.
116 ‒ Seneca.
Transcriber’s Notes.
The following corrections have been made in the text:
Page TOC:
‒ ‘XVIII’ replaced with ‘XVII’ and omitted Sermon XVIII added
(SERMON XVII.)
Page 10:
Sentence starting: He is neither discouraged by....
‒ ‘dispise’ replaced with ‘despise’
(_despise the riches of his goodness_)
Page 22:
Sentence starting: To them gave he power....
‒ ‘ἐουσίαν·’ replaced with ‘ἐξουσίαν·’
(ἐξουσίαν· right or privilege, it might rather be translated)
Page 25:
Sentence starting: Especially when the comment....
‒ ‘μεθοδείμ’ replaced with ‘μεθοδεία’
(μεθοδεία πλάνης)
Page 28:
Sentence starting: Ἐλπίδα ζῶσαν, A _lively_ or _living_ hope,...
‒ ‘brethern’ replaced with ‘brethren’
(truly say to his brethren)
Page 33:
Sentence starting: The necessary fruit of this....
‒ ‘presecuting’ replaced with ‘persecuting’
(_despitefully using and persecuting us_:)
Page 35:
Sentence starting: It is, so to _hope_ in God....
‒ ‘though’ replaced with ‘through’
(through the Son of his love)
Page 36:
Sentence starting: To your own heart....
‒ ‘me’ replaced with ‘be’
(let the appeal be made)
Page 92:
Sentence starting: holy Spirit. His evil works are now....
‒ ‘his’ replaced with ‘is’
(more than he is able)
Page 109:
Sentence starting: 6. ’Tis evident, this divine....
‒ ‘9’ replaced with ‘6’
(6. ’Tis evident, this divine)
Page 114:
Sentence starting: But there seems to be....
‒ ‘Revalation’ replaced with ‘Revelation’
(20th chapter of the _Revelation_)
Page 115:
Sentence starting: In like manner this hunger....
‒ ‘appetities’ replaced with ‘appetites’
(of all our spiritual appetites)
Page 136:
Sentence starting: Therefore _if thy right eye....
‒ ‘they’ replaced with ‘thy’
(that one of thy members)
Page 153:
Sentence starting: Then he sold them....
‒ ‘grevious’ replaced with ‘grievous’
(heal the grievous backslidings)
Page 159:
Sentence starting: 4. If you can do nothing more....
‒ ‘despightfully’ replaced with ‘despitefully’
(that despitefully use you)
Page 163:
Sentence starting: We may say of this....
‒ ‘αῆς δάξηε’ replaced with ‘τῆς δάξης’
(ἀπαάγασμα τῆς δάξης αὐτοῦ·)
Page 177:
Sentence starting: One might imagine,...
‒ ‘were’ replaced with ‘where’
(where both scripture and)
Page 186:
Sentence starting: In the morning sow thy seed....
‒ ‘ix’ replaced with ‘xi’
(Eccles. xi. 6.)
Page 205:
Sentence starting: Neither were they _lawyers_....
‒ ‘rendred’ replaced with ‘rendered’
(is so rendered in our)
Page 228:
Sentence starting: So that the end of your praying....
‒ ‘dependance’ replaced with ‘dependence’
(your continual dependence on him)
Page 232:
Sentence starting: Whose eye pervades the whole....
‒ ‘αἰῶιος’ replaced with ‘αἰῶνος’
(but ἀπ᾽ αἰῶνος· from all eternity)
Page 235:
Sentence starting: For this also we pray....
‒ ‘kingdem’ replaced with ‘kingdom’
(_Thy kingdom come_:)
Page 257:
Sentence starting: He would be impatient....
‒ ‘he’ replaced with ‘be’
(He would be impatient of any)
Page 268:
Sentence starting: Can you be so hardy....
‒ ‘Jehoshaphet’ replaced with ‘Jehoshaphat’
(of _Jehoshaphat_, _Ezra_)
Page 300:
Sentence starting: I answer, if you threw....
‒ ‘then thay’ replaced with ‘than they’
(better bestowed than they are now)
Page 320:
Sentence starting: He well knows, that there....
‒ duplicated word removed ‘of’
(the due performance of those)
Sentence starting: Yea, it is good and acceptable....
‒ ‘it’ replaced with ‘is’
(it is good and acceptable)
Page 351:
Sentence starting: Whatsoever is written....
‒ ‘Whatsosoever’ replaced with ‘Whatsoever’
(Whatsoever is written in that law)