Chapter X: Part 10

23. _Seek ye first_ this _kingdom of_ God in your hearts, this _righteousness_, which is the gift and work of God, the image of God renewed in your souls: _And all these things shall_ be added unto you: all things needful for the body; such a measure of all, as God sees most for the advancement of his kingdom. These _shall be added_, they shall be thrown in, over and above. In seeking the peace and love of God, you shall not only find what you more immediately seek even the kingdom that cannot be moved; but also what you seek not, not at all for its own sake, but only in reference to the other. You shall find in your way to the kingdom all outward things, so far as they are expedient for you: this care God hath taken upon himself: cast you all your care upon him. He knoweth your wants; and whatsoever is lacking, he will not fail to supply.

24. _Therefore take no thought for the morrow._ Not only, take ye no thought, how to lay up treasures on earth, how to increase in worldly substance; take no thought how to procure more food than you can eat, or more raiment than you can put on; or more money than is required from day to day, for the plain, reasonable purposes of life: but take no _uneasy_ thought even concerning those things which are absolutely needful for the body. Do not trouble yourself now, with thinking what you shall do, at a season which is yet afar off. Perhaps that season will never come: or it will be no concern of yours: before then you will have passed through all the waves, and be landed in eternity. All those distant views do not belong to _you_, who are but a creature of a day. Nay, what have you to do with _the morrow_, more strictly speaking? Why should you perplex yourself without need? God provides for you to-day what is needful to sustain the life which he hath given you. It is enough: give yourself up into his hands: if you live another day, he will provide for that also.

25. Above all, do not make the care of future things, a pretence for neglecting present duty. This is the most fatal way of _taking thought for the morrow_. And how common is it among men? Many, if we exhort them to keep a conscience void of offence, to abstain from what they are convinced is evil, do not scruple to reply, “How then must we live? Must we not take care of ourselves and of our families?” And this they imagine to be a sufficient reason, for continuing in known, wilful sin. They say, and perhaps think, they would serve God now, were it not that they should by and by lose their bread. They would prepare for eternity; but they are afraid of wanting the necessaries of life. So they serve the devil for a morsel of bread: they rush into hell, for fear of want; they throw away their poor souls, lest they should some time or other fall short, of what is needful for their bodies.

It is not strange that they who thus take the matter out of God’s hand, should be so often disappointed of the very things they seek; that while they throw away heaven, to secure the things of earth, they lose the one, but do not gain the other. The jealous God, in the wise course of his providence, frequently suffers this. So that they who will not cast their care on God, who taking thought for temporal things, have little concern for things eternal, lose the very portion which they have chosen. There is a visible blast on all their undertakings: whatsoever they do, it doth not prosper. Insomuch, that after they have forsaken God for the world, they lose what they sought, as well as what they sought not. They fall short of the kingdom of God and his righteousness; nor yet are other things added unto them.

26. There is another way of _taking thought for the morrow_, which is equally forbidden in these words. It is possible to _take thought_ in a wrong manner, even with regard to spiritual things; to be so careful about what may be by and by, as to neglect what is now required at our hands. How insensibly do we slide into this, if we are not continually watching unto prayer? How easily are we carried away, in a kind of waking dream, projecting distant schemes, and drawing fine scenes in our own imagination! We think, what good we will do, when we are in such a place, or when such a time is come! How useful we will be, how plenteous in good works, when we are easier in our circumstances! How earnestly we will serve God, when once such an hindrance is out of the way.

Or, perhaps, you are now in heaviness of soul: God, as it were, hides his face from you. You see little of the light of his countenance; you cannot taste his redeeming love. In such a temper of mind, how natural is it to say, “O how I will praise God, when the light of his countenance shall again be lifted up upon my soul! How will I exhort others to praise him, when his love is again shed abroad in my heart? Then I will do thus and thus: I will speak for God in all places: I will not be ashamed of the gospel of _Christ_. Then I will redeem the time. I will use to the uttermost every talent I have received.” Do not believe thyself. Thou wilt not do it then, unless thou dost it now. _He that is faithful in that which is little_, of whatsoever kind it be, whether it be worldly substance, or the fear or love of God, _will be faithful in that which is much_. But if thou now hidest one talent in the earth, thou wilt then hide five: that is, if ever they are given; but there is small reason to expect they ever will. Indeed _unto him that hath_, that is, uses what he hath, _shall be given, and he shall have more abundantly. But from him that hath not_, that is, uses not the grace which he hath already received, whether in a larger or smaller degree, _shall be taken away even that which he hath_.

27. *And _take no thought_ for the temptations of to-morrow. This also is a dangerous snare. Think not, “When such a temptation comes, what shall I do, how shall I stand? I feel, I have not power to resist: I am not able to conquer that enemy.” Most true: you have not _now_ the power which you do not _now_ stand in need of. You are not able at _this time_ to conquer that enemy; and at _this time_ he does not assault you. With the grace you have now, you could not withstand the temptations which you have not. But when the temptation comes, the grace will come. In greater trials you will have greater strength. When sufferings abound, the consolations of God will in the same proportion abound also. So that in every situation, the grace of God will be sufficient for you. He doth not suffer you _to be tempted_ to-day, _above that ye are able to bear_. And _in every temptation he will make a way to escape. As thy day, so thy strength shall be._

28. *_Let the morrow_ therefore _take thought for the things of itself_; that is, when the morrow comes, then think of it. Live thou to-day. Be it thy earnest care to improve the present hour. This is your own; and it is your all. The past is as nothing, as though it had never been. The future is nothing to you: it is not yours: perhaps it never will be. There is no depending on what is yet to come; for you _know not what a day may bring forth_. Therefore live to-day: lose not an hour: use this moment; for it is your portion. _Who knoweth the things which have been before him, or which shall be after him under the sun?_ The generations that were from the beginning of the world, where are they now? Fled away: forgotten. They _were_; they lived their day; they were shook off the earth, as leaves off of their trees. They mouldered away into common dust. Another and another race succeeded; then they _followed the generation of their fathers, and shall never more see the light_. Now is thy turn upon the earth. _Rejoice, O young man, in the days of thy youth._ Enjoy the very, very now; by enjoying him, _whose years fail not_. Now let thine eye be singly fixed on him, _in whom is no variableness, neither shadow of turning_. Now give him thy heart: now stay thyself on him: now be thou holy as he is holy. Now lay hold of the blessed opportunity of doing his acceptable and perfect will. Now _rejoice to suffer the loss of all things, so thou mayst win_ Christ.

29. *Gladly suffer to-day, for his name’s sake, whatsoever he permits this day to come upon thee. But look not at the sufferings of to-morrow. _Sufficient unto the day is the evil thereof._ Evil it is, speaking after the manner of men: whether it be reproach or want, pain or sickness. But in the language of God, all is blessing: _it is a precious balm_, prepared by the wisdom of God, and variously dispensed among his children, according to the various sicknesses of their souls. And he gives in one day, sufficient for that day; proportioned to the want and strength of the patient. If therefore thou snatchest to-day what belongs to the morrow, if thou addest this to what is given thee already, it will be more than thou canst bear: this is the way not to heal, but to destroy thy own soul. Take therefore just as much as he gives thee to-day: to-day do and suffer his will. To-day give up thyself, thy body, soul and spirit, to God, through _Christ Jesus_: desiring nothing, but that God may be glorified in all thou art, all thou dost, all thou sufferest: seeking nothing, but to know God, and his Son _Jesus Christ_, through the eternal spirit: pursuing nothing, but to love him, to serve him, and to enjoy him at this hour, and to all eternity!

Now unto God the Father, who hath made me and all the world; unto God the Son, who hath redeemed me and all mankind; unto God the Holy Ghost, who sanctifieth me and all the elect people of God: be honour, and praise, majesty and dominion, for ever and ever! _Amen._

SERMON XXX.

UPON OUR LORD’S SERMON ON THE MOUNT.
DISCOURSE X.
MATT. vii. 1‒12.

_Judge not, that ye be not judged.

For with what judgment ye judge, ye shall be judged, and with
what measure ye mete, it shall be measured to you again.

And why beholdest thou the mote that is in thy brother’s eye, but
considerest not the beam that is in thine own eye?

Or how wilt thou say to thy brother, Let me pull out the mote out
of thine eye; and behold a beam is in thine own eye?

Thou hypocrite, first cast out the beam out of thine own eye;
and then thou shalt see clearly to cast out the mote out of thy
brother’s eye.

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

Ask and it shall be given you: seek and ye shall find: knock and
it shall be opened unto you.

For every one that asketh receiveth; and he that seeketh findeth;
and to him that knocketh, it shall be opened.

Or what man is there of you, who, if his son ask bread, will give
him a stone?

Or if he ask a fish, will give him a serpent?

If ye then being evil, know how to give good gifts unto your
children, how much more shall your Father which is in heaven,
give good things to them that ask him?

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

1. OUR blessed Lord, having now finished his main design, having first delivered the sum of true religion, carefully guarded against those glosses of men, whereby they would make the word of God of none effect: and having, next, laid down rules touching that right intention, which we are to preserve in all our outward actions: now proceeds to point out the main hindrances of this religion, and concludes all with a suitable application.

2. In the fifth chapter our great Teacher has fully described inward religion in its various branches. He has there laid before us those dispositions of soul, which constitute real Christianity; the tempers contained in that holiness, _without which no man shall see the Lord_; the affections, which when flowing from their proper fountain, from a living faith in God thro’ Christ Jesus, are intrinsically and essentially good, and acceptable to God. In the sixth he has shewn, how all our actions likewise, even those that are indifferent in their own nature, may be made holy and good, and acceptable to God, by a pure and holy intention. Whatever is done without this, he declares is of no value with God: whereas whatever outward works are thus consecrated to God, are in his sight of great price.

3. In the former part of this chapter he points out the most common and most fatal hindrances of this holiness. In the latter, he exhorts us by various motives, to break thro’ all, and secure that prize of our high calling.

4. The first hindrance he cautions us against is judging. _Judge not, that ye be not judged._ Judge not others, that ye be not judged of the Lord, that ye bring not vengeance on your own heads. _For with what judgment ye judge, ye shall be judged, and with what measure ye mete, it shall be measured to you again_: a plain and equitable rule, whereby God permits you to determine for yourselves, in what manner he shall deal with you in the judgment of the great day.

5. There is no station of life, nor any period of time, from the hour of our first repenting and believing the gospel, till we are made perfect in love, wherein this caution is not needful for every child of God. For occasions of judging can never be wanting. And the temptations to it are innumerable: many whereof are so artfully disguised, that we fall into the sin, before we suspect any danger. And unspeakable are the mischiefs produced hereby: always to him that judges another: thus wounding his own soul, and exposing himself to the righteous judgment of God: and frequently to those who are judged, whose hands hang down, who are weakened and hindered in their course, if not wholly turned out of the way, and caused to draw back even to perdition. Yea, how often, when this _root of bitterness springs up_, are _many defiled thereby_: by reason whereof the way of truth itself is evil spoken of, and that worthy name blasphemed whereby we are called.

6. Yet it does not appear, that our Lord designed this caution, only or chiefly for the children of God: but rather for the children of the world, for the men who know not God. These cannot but hear of those, who are not of the world, who follow after the religion above described: who endeavour to be humble, serious, gentle, merciful and pure in heart; who earnestly desire such measures of these holy tempers, as they have not yet attained: and wait for them in doing all good to all men, and patiently suffering evil. Whoever go but thus far, cannot be hid, no more than _a city set upon a hill_. And why do not those, who _see_ their _good works, glorify their Father which is in heaven_? What excuse have they, for not treading in their steps? For not imitating their example, and being followers of them, as they are also of Christ? Why, in order to provide an excuse for themselves, they condemn those whom they ought to imitate. They spend their time in finding out their neighbour’s faults, instead of amending their own. They are so busied about others going out of the way, that themselves never come into it at all: at least, never get forward, never go beyond a poor dead form of godliness without the power.

7. It is to these more especially that our Lord says, _Why beholdest thou the mote that is in thy brother’s eye_, the infirmities, the mistakes, the imprudence, the weakness of the children of God; _but considerest not the beam that is in thine own eye_? Thou considerest not the damnable impenitence, the satanic pride, the accursed self-will, the idolatrous love of the world, which are in thyself, and which make thy whole life an abomination to the Lord. Above all, with what supine carelessness and indifference art thou dancing over the mouth of hell? And _how then_, with what grace, with what decency or modesty, _wilt thou say to thy brother, Let me pull out the mote out of thine eye_, the excess of zeal for God, the extreme self-denial, the too great disengagement from worldly cares and employments, the desire to be day and night in prayer, or hearing the words of eternal life? _And behold a beam is in thine own eye!_ not a mote, like one of these. _Thou hypocrite!_ Who pretendest to care for others and hast no care for thy own soul! Who makest a show of zeal for the cause of God, when in truth thou neither lovest nor fearest him! _First cast out the beam out of thine own eye._ Cast out the beam of impenitence. Know thyself. See and feel thyself a sinner. Feel, that thy inward parts are very wickedness, that thou art altogether corrupt and abominable, and that the wrath of God abideth on thee. Cast out the beam of pride. Abhor thyself. Sink down as in dust and ashes. Be more and more little and mean, and base and vile in thine own eyes. Cast out the beam of self-will. Learn what that meaneth, _If any man will come after me, let him renounce himself_. Deny thyself and take up thy cross daily. Let thy whole soul cry out, _I came down from heaven_ (for so thou didst, thou never-dying spirit, whether thou knowest it or no) _not to do my own will, but the will of him that sent me_. Cast out the beam of love of the world. Love not the world, neither the things of the world. Be thou crucified unto the world, and the world crucified unto thee. Only _use_ the world, but _enjoy_ God. Seek all thy happiness in him. Above all, cast out the grand beam, that supine carelessness and indifference. Deeply consider, that _one thing is needful_, the one thing which thou hast scarce ever thought of. Know and feel, that thou art a poor, vile, guilty worm, quivering over the great gulph! What art thou? A sinner born to die: a leaf driven before the wind: a vapour ready to vanish away: just appearing, and then scattered into air, to be no more seen! See this, _And then shalt thou see clearly to cast out the mote out of thy brother’s eye_. Then, if thou hast leisure from the concerns of thy own soul, thou shalt know how to correct thy brother also.

8. But what is properly the meaning of this word, _Judge not_? What is the _judging_ which is here forbidden? It is not the same as evil-speaking, altho’ it is frequently joined therewith. Evil-speaking, is the relating any thing that is evil, concerning an absent person: whereas _judging_ may indifferently refer, either to the absent or the present. Neither does it necessarily imply the speaking at all, but only the _thinking evil_ of another. Not that all kind of thinking evil of others, is that _judging_ which our Lord condemns. If I see one commit robbery or murder, or hear him blaspheme the name of God, I cannot refrain from thinking ill of the robber or murderer. Yet this is not evil _judging_: there is no sin in this, nor any thing contrary to tender affection.

9. The thinking of another, in a manner that is contrary to love, is that _judging_ which is here condemned. And this may be of various kinds. For, first, we may think another to blame when he is not. We may lay to his charge (at least in our own mind) the things of which he is not guilty: the words which he has never spoke, or the actions which he has never done. Or we may think his _manner_ of acting was wrong, altho’ in reality it was not. And even where nothing can justly be blamed, either in the thing itself, or in the manner of doing it, we may suppose, his _intention_ was not good, and so condemn him on that ground; at the same time that he who searches the heart, sees his simplicity and godly sincerity.

10. But we may not only fall into the sin of _judging_, by condemning the innocent, but also, secondly, by condemning the guilty, in a higher degree than he deserves. This species of judging is likewise an offence against justice as well as mercy: and yet such an offence as nothing can secure us from, but the strongest and tenderest affection. Without this, we readily suppose one who is acknowledged to be in fault, to be more in fault than he really is. We undervalue whatever good is found in him. Nay, we are not easily induced to believe, that any thing good can remain in him, in whom we have found any thing that is evil.

11. All this shews a manifest want of that love, which οὑ λογίζεται κακόν· _thinketh no evil_: which never draws an unjust or unkind conclusion, from any premisses whatsoever. Love will not infer, from a person’s falling once into an act of open sin, that he is accustomed so to do, that he is habitually guilty of it. And if he was habitually guilty once, love does not conclude, he is so still: much less, that if he is now guilty of this, therefore he is guilty of other sins also. These evil reasonings all pertain to that sinful _judging_, which our Lord here guards us against: and which we are in the highest degree concerned to avoid, if we love either God or our own souls.

12. But supposing we do not condemn the innocent, neither the guilty any farther than they deserve: still we may not be altogether clear of the snare. For there is a third sort of sinful _judging_, which is the condemning any person at all where there is not a sufficient evidence. And be the facts we suppose ever so true, yet that does not acquit us. For they ought not to have been supposed but proved, and till they were, we ought to have formed no judgment. I say, till they were: for neither are we excused, altho’ the facts admit of ever so strong proof, unless that proof be produced before we pass sentence, and compared with the evidence on the other side. Nor can we be excused, if ever we pass a full sentence, before the accused has spoken for himself. Even a Jew might teach us this, as a mere lesson of justice abstracted from mercy and brotherly love. _Doth our law_, says _Nicodemus, judge any man before it hear him and know what he doth? John_ xvii. 51. Yea, a Heathen could reply, when the chief of the Jewish nation desired to have judgment against his prisoner, _It is not the manner of the Romans to_ judge _any man, before he that is accused have the accusers face to face, and have licence to answer for himself, concerning the crime laid against him_.

13. Indeed we could not easily fall into sinful _judging_, were we only to observe that rule, which [116]another of those Heathen _Romans_ affirms to have been the measure of his own practice. “I am so far, says he, from lightly believing every man’s, or any man’s evidence against another, that I do not easily or immediately believe a man’s evidence against himself. I always allow him second thoughts, and many times council too.” Go thou who art called a Christian, and do likewise, lest the Heathen rise and condemn thee in that day.

14. But how rarely should we condemn or judge one another, at least, how soon would that evil be remedied, were we to walk by that clear and express rule, which our Lord himself has taught us? _If thy brother shall trespass against thee_, (or if thou hear, or believe that he hath) _go and tell him of his fault, between him and thee alone_. This is the first step thou art to take. _But if he will not hear, take with thee one or two more, that in the mouth of two or three witnesses, every word may be established._ This is the second step. _If he neglect to hear them, tell it unto the church_; either to the overseers thereof, or to the whole congregation. Thou hast then done thy part. Then think of it no more, but commend the whole to God.

15. But supposing thou hast, by the grace of God, _cast the beam out of thine own eye_, and dost now _clearly see the mote or the beam which is in thy brother’s eye_, yet beware thou dost not receive hurt thyself, by endeavouring to help him. Still _give not that which is holy unto dogs_. Do not lightly account any to be of this number. But if it evidently appear, that they deserve the title, then cast ye not _your pearls before swine_. Beware of that zeal which is not according to knowledge. For this is another great hindrance in their way, who would be _perfect as_ their _heavenly Father is perfect_. They who desire this, cannot but desire that all mankind should partake of the common blessing. And when we ourselves first partake of the heavenly gift, the divine _evidence of things not seen_, we wonder, that all mankind do not see, the things which we see so plainly, and make no doubt at all but we shall open the eyes of all we have any intercourse with. Hence we are for attacking all we meet without delay, and constraining them to see, whether they will or no. And by the ill success of this intemperate zeal, we often suffer in our own souls: to prevent this spending our strength in vain, our Lord adds this needful caution (needful to all, but more especially to those who are now warm in their first love:) _Give not that which is holy unto dogs, neither cast ye your pearls before swine: lest they trample them under foot, and turn again and rent you._

16. _Give not that which is holy unto dogs._ Beware of thinking, that 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)