Chapter IV: Part 4

8. Our Lord here ranks under the head of murder, even that anger which goes no farther than the heart; which does not shew itself by any outward unkindness; no, not so much as a passionate word.

_Whosoever is angry with his brother_, with any man living, seeing we are all brethren, whosoever feels any unkindness in his heart, any temper contrary to love: whosoever is angry _without a cause_, without a sufficient cause, or farther than that cause requires, _shall be in danger of the judgment_, ἔνοχος ἔστι· _shall_ in that moment _be obnoxious to_ the righteous judgment of God.

But would not one be inclined to prefer the reading of those copies, which omit the word, εἰκῆ, _without a cause_? Is it not entirely superfluous? For if _anger at persons_ be a temper contrary to love, how can there be a cause, a sufficient cause for it? Any that will justify it in the sight of God?

_Anger at sin_, we allow. In this sense we may _be angry and_ yet we _sin not_. In this sense our Lord himself, is once recorded to have been angry. He _looked round about upon them with anger, being grieved for the hardness of their hearts_. He was grieved at the sinners, and angry at the sin. And this is undoubtedly right before God.

9. _And whosoever shall say to his brother, Raca_: whosoever shall give way to anger, so as to utter any contemptuous word. It is observed by commentators, that _Raca_ is a _Syriack_ word, which properly signifies, _empty, vain, foolish_: So that it is as inoffensive an expression as can well be used, toward one at whom we are displeased. And yet whosoever should use this, as our Lord assures us, _shall be in danger of the council_: Rather, shall be obnoxious thereto: he shall be liable to a severer sentence from the Judge of all the earth.

_But whosoever shall say, Thou fool_――Whosoever shall so give place to the devil, as to break out into reviling, into designedly reproachful and contumelious language, _shall be obnoxious to hell-fire_, shall in that instant be liable to the highest condemnation. It should be observed, That our Lord describes all these, as obnoxious to capital punishment. The first, to strangling, usually inflicted on those who were condemned in one of the inferior courts: the second to stoning, which was frequently inflicted on those who were condemned by the great council at _Jerusalem_; the third to burning alive, inflicted only on the highest offenders, in the _valley of the sons of_ Hinnom. Γῆ Ἑννών· from which that word is evidently taken, which we translate hell.

10. And whereas men naturally imagine, that God will excuse their defect in some duties, for their exactness in others, our Lord next takes care to cut off that vain, though common imagination. He shews, That it is impossible for any sinner to _commute_ with God: who will not accept one duty for another, nor take a part of obedience for the whole. He warns us, That the performing our duty to God, will not excuse us from our duty to our neighbour: that works of piety, as they are called, will be so far from commending us to God, if we are wanting in charity, that on the contrary, that want of charity will make all those works an abomination to the Lord.

_Therefore, if thou bring thy gift to the altar, and there remembrest that thy brother hath ought against thee_, on account of thy unkind behaviour toward him, of thy calling him, _Raca_, or _Thou fool_; think not that thy gift will atone for thy anger; or that it will find any acceptance with God, so long as thy conscience is defiled with the guilt of unrepented sin. _Leave there thy gift before the altar, and go thy way, first be reconciled to thy brother_, (at least, do all that in thee lies toward being reconciled) _and then come and offer thy gift_, ver. 23, 24.

11. And let there be no delay in what so nearly concerneth thy soul. _Agree with thine adversary quickly_――Now: upon the spot――_while thou art in the way with him_――If it be possible, before he go out of thy sight――_Lest at any time the adversary deliver thee to the judge_――Lest he appeal to God, the judge of all, _and the Judge deliver thee to the officer_, to _Satan_, the executioner of the wrath of God, _and thou be cast into prison_, into hell, there to be reserved to the judgment of the great day. _Verily I say unto thee, thou shalt by no means come out thence, till thou hast paid the uttermost farthing._ But this it is impossible for thee ever to do; seeing thou hast nothing to pay. Therefore if thou art once in that prison, the smoke of thy torment must _ascend up for ever and ever_.

12. *Mean time _the meek shall inherit the earth_. Such is the foolishness of worldly wisdom! The wise of the world had warned them again and again, “That if they did not resent such treatment, if they would tamely suffer themselves to be thus abused, there would be no living for them upon earth; that they would never be able to procure the common necessaries of life, nor to keep even what they had; that they could expect no peace, no quiet possession, no enjoyment of any thing.” Most true――suppose there were no God in the world; or suppose he did not concern himself with the children of men. But _when_ God _ariseth to judgment, and to help all the meek upon earth_: how doth he laugh all this Heathen wisdom to scorn, and turn the _fierceness of man to his praise_! He takes a peculiar care, to provide them with all things needful for life and godliness. He secures to them the provision he hath made, in spite of the force, fraud, or malice of men. And what he secures, he _gives_ them _richly to enjoy_. It is sweet to them, be it little or much. As _in patience_ they _possess their souls_, so they truly possess whatever God hath given them. They are always content, always pleased with what they have. It pleases them, because it pleases God. So that while their heart, their desire, their joy is in heaven, they may truly be said to _inherit the earth_.

13. But there seems to be a yet farther meaning in these words, even that they shall have a more eminent part _in the new earth, wherein dwelleth righteousness_, in that inheritance, a general description of which (and the particulars we shall know hereafter) St. _John_ hath given in the 20th chapter of the _♦Revelation. And I saw an angel come down from heaven――and he laid hold on the dragon, that old serpent――and bound him a thousand years――And I saw the souls of them that were beheaded for the witness of_ Jesus, _and for the word of_ God, _and of them which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads or in their hands, and they lived and reigned with_ Christ _a thousand years. But the rest of the dead lived not again, until the thousand years were expired. This is the first resurrection: blessed and holy is he that hath part in the first resurrection: on such the second death hath no power. But they shall be priests of_ God _and of_ Christ, _and shall reign with him a thousand years_.

II. 1. Our Lord has hitherto been more immediately employed, in removing the hindrance of true religion: such is pride, the first, grand hindrance of all religion, which is taken away by _poverty of spirit_; levity, and thoughtlessness, which prevent any religion from taking root in the soul, till they are removed by holy _mourning_: such are anger, impatience, discontent, which are all healed by Christian _meekness_. And when once these hindrances are removed, these evil diseases of the soul, which were continually raising false cravings therein, and filling it with sickly appetites, the native appetite of a heaven-born spirit returns; it hungers and thirsts after righteousness: and _blessed are they which hunger and thirst after righteousness; for they shall be filled_.

2. Righteousness (as was observed before) is the image of God, the mind which was in _Christ Jesus_. It is every holy and heavenly temper in one; springing from, as well as terminating in the love of God, as our Father and Redeemer, and the love of all men, for his sake.

3. _Blessed are they which hunger and thirst after_ this: in order fully to understand which expression, we should observe, first, That hunger and thirst are the strongest of all our bodily appetites. In like manner this hunger in the soul, this thirst after the image of God, is the strongest of all our spiritual ♦appetites, when it is once awakened in the heart: yea, it swallows up all the rest in that one great desire, to be renewed after the likeness of him that created us. We should, secondly, observe, That from the time we begin to hunger and thirst, those appetites do not cease, but are more and more craving and importunate, ’till we either eat and drink or die. And even so, from the time that we begin to hunger and thirst after the whole mind which was in _Christ_, these spiritual appetites do not cease, but cry after their food with more and more importunity. Nor can they possibly cease, before they are satisfied, while there is any spiritual life remaining. We may, thirdly, observe, That hunger and thirst are satisfied with nothing but meat and drink. If you would give to him that is hungry all the world beside, all the elegance of apparel, all the trappings of state, all the treasure upon earth, yea thousands of gold and silver: if you would pay him ever so much honour, he regards it not; all these things are then of no account with him. He would still say, These are not the things I want: give me food, or else I die. The very same is the case with every soul that truly hungers and thirsts after righteousness. He can find no comfort in any thing but this; he can be satisfied with nothing else. Whatever you offer besides, it is lightly esteemed; whether it be riches, or honour, or pleasure, he still says, this is not the thing which I want. Give me love or else I die!

4. *And it is as impossible to satisfy such a soul, a soul that is a-thirst for God, the living God, with what the world accounts religion, as with what they account happiness. The religion of the world implies three things; first, The doing no harm, the abstaining from outward sin; at least from such as is scandalous, as robbery, theft, common swearing, drunkenness; secondly, The doing good, the relieving the poor, the being charitable, as it is called: thirdly, The using the means of grace; at least, the going to church and to the Lord’s supper. He in whom these three marks are found, is termed by the world a religious man. But will this satisfy him who hungers after God? No. It is not food for his soul. He wants a religion of a nobler kind, a religion higher and deeper than this. He can no more feed on this poor, shallow, formal thing, than he can _fill his belly with the east-wind_. True, he is careful to abstain from the very appearance of evil: he is zealous of good works. He attends all the ordinances of God. But all this is not what it longs for. This is only the outside of that religion, which he insatiably hungers after. The knowledge of God in _Christ Jesus, the life which is hid with_ Christ _in_ God, the being _joined unto the_ Lord in _one Spirit_, the having _fellowship with the Father and the Son_; the _walking in the light as_ God _is in the light_, the being _purified even as he is pure_: this is the religion, the righteousness he thirsts after. Nor can he rest, ’till he thus rests in God.

5. _Blessed are they who_ thus _hunger and thirst after righteousness. For they shall be filled._ They shall be filled with the thing which they long for; even with righteousness and true holiness. God shall satisfy them with the blessings of his goodness, with the felicity of his chosen. He shall feed them with the bread of heaven, with the manna of his love. He shall give them to drink of his pleasures as out of the river, which he that drinketh of, shall never thirst: only for more and more of the water of life. This thirst shall endure for ever.

The painful thirst, the fond desire
Thy joyous presence shall remove:
But my full soul shall still require
A whole eternity of love.

6. *Whosoever then thou art, to whom God hath given to _hunger and thirst after righteousness_, cry unto him that thou mayest never lose that inestimable gift, that this divine appetite may never cease. If many rebuke thee, and bid thee hold thy peace, regard them not, yea, cry so much the more, _Jesus, Master, have mercy on me_! Let me not live, but to be holy as thou art holy! No more _spend thy money for that which is not bread_, nor thy _labour for that which satisfieth not_. Canst thou hope to dig happiness out of the earth? To find it in the things of the world. O trample under foot all its pleasures, despise its honours, count its riches as dung and dross: yea, and all the things which are beneath the sun, _for the excellency of the knowledge of_ Christ Jesus; for the entire renewal of thy soul in that image of God, wherein it was originally created. Beware of quenching that blessed hunger and thirst, by what the world calls religion: a religion of form, of outside shew, which leaves the heart as earthly and sensual as ever. Let nothing satisfy thee but the power of godliness, but a religion that is spirit and life; thy dwelling in God and God in thee, the being an inhabitant of eternity; the entring in by the blood of sprinkling _within the veil_, and _sitting in heavenly places with_ Christ Jesus.

III. 1. And the more they are filled with the life of God, the more tenderly will they be concerned for those, who are still without God in the world, still dead in trespasses and sins. Nor shall this concern for others lose its reward. _Blessed are the merciful; for they shall obtain mercy._

The word used by our Lord, more immediately implies, the compassionate, the tender-hearted: those, who far from despising, earnestly grieve for those that do not hunger after God. This eminent part of brotherly love, is here (by a common figure) put for the whole: So that _the merciful_, in the full sense of the term, are they who _love their neighbours as themselves_.

2. Because of the vast importance of this love, without which, _tho’ we spake with the tongues of men and angels, tho’ we had the gift of prophecy and understood all mysteries and all knowledge, tho’ we had all faith so as to remove mountains_; yea, _tho’_ we _gave all_ our _goods to feed the poor, and_ our very _bodies to be burned, it_ would _profit us nothing_: the wisdom of God has given us by the apostle _Paul_, a full and particular account of it: by considering which we shall most clearly discern, who are the _merciful_ that shall _obtain mercy_.

3. _Charity_, or _Love_ (as it were to be wished it had been rendered throughout, being a far plainer and less ambiguous word) the love of our neighbour as _Christ_ hath loved us, _suffereth long_, is patient toward all men. It suffers all the weakness, ignorance, errors, infirmities, all the frowardness and littleness of faith, in the children of God; all malice and wickedness of the children of the world. And it suffers all this, not only for a time, for a short season, but to the end: still feeding our enemy when he hungers: if he thirst, still giving him drink: thus continually _heaping coals of fire_, of melting love, _upon his head_.

4. And in every step toward this desirable end, the _overcoming evil with good, love is kind_: (χρηστεύεται· a word not easily translated) it is soft, mild, benign. It stands at the utmost distance from moroseness, from all harshness or sowerness of spirit; and inspires the sufferer at once with the most amiable sweetness, and the most fervent and tender affection.

5. Consequently, _love envieth not_, it is impossible it should, it is directly opposite to that baneful temper. It cannot be, that he who has this tender affection to all, who earnestly wishes all temporal and spiritual blessings, all good things in this world and the world to come, to every soul that God hath made, should be pained at his bestowing any good gift, on any child of man. If he has himself received the same, he does not grieve but rejoice, that another partakes of the common benefit. If he has not, he blesses God, that his brother at least has, and is herein happier than himself. And the greater his love, the more does he rejoice, in the blessings of all mankind: the farther is he removed from every kind and degree of envy toward any creature.

6. Love οὐ περπερεύεται· Not _vaunteth not itself_, which co-incides with the very next words, but rather (as the word likewise properly imports) _is not rash_ or _hasty_ in judging. It will not hastily condemn any one. It does not pass a severe sentence, on a slight or sudden view of things. It first weighs all the evidence, particularly that which is brought in favour of the accused. A true lover of his neighbour, is not like the generality of men, who even in cases of the nicest nature, “see a little, presume a great deal, and so jump to the conclusion.” No: he proceeds with wariness and circumspection, taking heed to every step: willingly subscribing to that rule of the ancient Heathen, (O where will the modern Christian appear!) “I am so far from lightly believing what one man says against another, that I will not easily believe what a man says against himself. I will always allow him second thoughts, and many times council too.”

7. It follows, love _is not puffed_ up. It does not incline or suffer any man _to think more highly of himself than he ought to think_: but rather _to think soberly_. Yea, it humbles the soul unto the dust. It destroys all high conceits engendering pride, and makes us rejoice to be as nothing, to be little and vile, the lowest of all, the servant of all. They who are _kindly affectioned one to another with brotherly love_, cannot but _in honour prefer one another_. Those who _having the same love_ are _of one accord_, do _in lowliness of mind each esteem other better than themselves_.

8. _It doth not behave itself unseemly._ It is not rude, or willingly offensive to any. It _renders to all their due; fear to whom fear, honour to whom honour_: courtesy, civility, humanity to all the world; in their several degrees _honouring all men_. A late writer defines good-breeding, nay, the highest degree of it, politeness, “a continual desire to please, appearing in all the behaviour.” But if so, there is none so well-bred as a Christian, a lover of all mankind. For he cannot but desire to _please all men, for their good, to edification_. And this desire cannot be hid: it will necessarily appear in all his intercourse with men. For his _love_ is _without dissimulation_; it will appear in all his actions and conversation: yea, and will constrain him, tho’ without guile, to _become all things to all men, if by any means_ he _may save some_.

9. And in becoming all things to all men, _love seeketh not her own_. In striving to please all men, the lover of mankind has no eye at all to his own temporal advantage. He covets no man’s silver, or gold, or apparel: he desires nothing, but the salvation of their souls. Yea, in some sense he maybe be said, _not to seek his own_ spiritual, any more than temporal advantage. For while he is on the full stretch to save their souls from death, he, as it were forgets himself. He does not think of himself, so long as that zeal for the glory of God swallows him up. Nay, at some times, he may almost seem, through an excess of love, to give up himself, both his soul and his body: while he cries out with _Moses, [56]Oh! this people have sinned a great sin. Yet now, if thou wilt, forgive their sin. And if not, blot me out of the book which thou hast written_! Or with St. _Paul, [57]I could wish that myself were accursed from_ Christ, _for my brethren, my kinsmen according to the flesh_!

10. No marvel that such _love is not provoked_: οὐ παροξύνεται· Let it be observed, the word _easily_, strangely inserted in the translation, is not in the original. St. _Paul_’s words are absolute. _Love is not provoked_: it is not provoked to unkindness, toward any one. Occasions indeed will frequently occur; outward provocations of various kinds: but love does not yield to provocation. It triumphs over all. In all trials it looketh unto _Jesus_, and is more than conqueror in his love.

’Tis not improbable, that our translators inserted that word, as it were to _excuse_ the apostle; who, as they supposed, might otherwise appear to be wanting, in the very love which he so beautifully describes. They seem to have supposed this from a phrase in the _Acts of the apostles_: which is likewise very inaccurately translated. When _Paul_ and _Barnabas_ disagreed concerning _John_, the translation runs thus, [58]_And the contention was so sharp between them, that they departed asunder_. This naturally induces the reader to suppose, that they were equally sharp therein: that St. _Paul_, who was undoubtedly right, with regard to the point in question (it being quite improper to take _John_ with them again, who had deserted them before) was as much provoked as _Barnabas_, who gave such a proof of his anger, as to leave _the work_ for which he had been _set apart by the Holy Ghost_. But the original imports no such thing; nor does it affirm, that St. _Paul_ was provoked at all. It simply says καὶ ἐγένετο παροξυσμός· _And there was a sharpness, a paroxism_ of anger: in consequence of which _Barnabas_ left St. _Paul_, took _John_ and went his own way. _Paul_ then _chose_ Silas _and departed, being recommended by the brethren to the grace of_ God; (which is not said concerning _Barnabas_) _and he went through_ Syria _and_ Cilicia, as he had proposed, _confirming the churches_. But to return.

11. Love prevents a thousand provocations which would otherwise arise, because _it thinketh no evil_. Indeed the merciful man cannot avoid knowing many things that are evil, he cannot but see them with his own eyes, and hear them with his own ears. For love does not put out his eyes, so that it is impossible for him, not to see that such things are done. Neither does it take away his understanding, any more than his senses, so that he cannot but know that they are evil. For instance: when he sees a man strike his neighbour, or hears him blaspheme God, he cannot either question the thing done or the words spoken, or doubt of their being evil. Yet οὐ λογίζεται τὸ κακόν· The word λογίζεται (_thinketh_) does not refer, either to our seeing and hearing, or to the first and involuntary acts of our understanding: but to our willingly _thinking_ what we need not: our _inferring_ evil, where it does not appear: to our _reasoning_ concerning things which we do not see; our _supposing_ what we have neither seen nor heard. This is what true love absolutely destroys. It tears up, root and branch, all _imagining_ what we have not known. It casts out all jealousies, all evil surmisings, all readiness to believe evil. It is frank, open, unsuspicious; and as it cannot design, so neither does it fear evil.

12. *_It rejoiceth not in iniquity_: common as this is, even among those who bear the name of _Christ_; who scruple not to rejoice over their enemy, when he falleth either into affliction or error or sin. Indeed how hardly can they avoid this, who are zealously attached to any party? How difficult is it for them not to be pleased with any fault which they discover in those of the opposite party? With any real or supposed blemish, either in their principles or practice? What warm defender of any cause is clear of these? Yea, who is so calm as to be altogether free? Who does not rejoice when his adversary makes a false step, which he thinks will advantage his own cause? Only a man of love. He alone weeps over either the sin or folly of his enemy, takes no pleasure in hearing or in repeating it, but rather desires that it may be forgotten for ever.

13. *But he _rejoiceth in the truth_, wheresoever it is found, in the _truth which is after Godliness_, bringing forth its proper fruit, holiness of heart and holiness of conversation. He rejoices to find, that even those who oppose him, whether with regard to opinions or some points of practice, are nevertheless lovers of God, and in other respects unreprovable. He is glad to hear good of them, and to speak all he can consistently with truth and justice. Indeed, good in general is his glory and joy, wherever diffused through out the race of mankind. As a citizen of the world he claims a share in the happiness of all the inhabitants of it. Because he is a man, he is not unconcerned in the welfare of any man: but enjoys whatsoever brings glory to God, and promotes peace and good-will among men.

14. *This love _covereth all things_. (So without all doubt πάντα στέγει should be translated: for otherwise it would be the very same with πάντα ὑπομένει. _endured all things_.) Because the merciful man _rejoiceth not in iniquity_, neither does he willingly make mention of it. Whatever evil he sees, hears, or knows, he nevertheless conceals, so far as he can, without making himself _partaker of other men’s sins_. *Wheresoever or with whomsoever he is, if he sees any thing which he approves not, it goes not out of his lips, unless to the person concerned, if haply he may gain his brother. So far is he from making the faults or failings of others the matter of his conversation, that of the absent he never does speak at all, unless he can speak well. A talebearer, a backbiter, a whisperer, an evil-speaker, is to him all one as a murderer. He would just as soon cut his neighbour’s throat, as thus murder his reputation. Just as soon would he think of diverting himself by setting fire to his neighbour’s house, as of thus _scattering abroad arrows, firebrands and death, and saying, Am I not in sport?_

*He makes one only exception. Sometimes he is convinced, that it is for the glory of God, or (which comes to the same) the good of his neighbour, that an evil should not be covered. In this case, for the benefit of the innocent, he is constrained to declare the guilty. But even here, 1. He will not speak at all, ’till love, superior love constrains him. 2. He cannot do it from a general confused view of doing good, or promoting the glory of God, but from a clear sight of some particular end, some determinate good which he pursues. 3. Still he cannot speak, unless he be fully convinced, that this very means is necessary to that end; that the end cannot be answered, at least not so effectually by any other way. 4. He then doth it with the utmost sorrow and reluctance, using it as the last and worst medicine, a desperate remedy in a desperate case, a kind of poison never to be used but to expel poison. Consequently, 5. He uses it as sparingly as possible. And this he does with fear and trembling, least he should transgress the law of love by speaking too much, more than he would have done by not speaking at all.

15. Love _believeth all things_. It is always willing to think the best; to put the most favourable construction on every thing. It is ever ready to believe whatever may tend to the advantage of any one’s character. It is easily convinced of (what it earnestly desires) the innocence or integrity of any man; or, at least, of the sincerity of his repentance, if he had once erred from the way. It is glad to excuse whatever is amiss; to condemn the offender as little as possible, and to make all the allowance for human weakness, which can be done without betraying the truth of God.

16. *And when it can no longer believe, then _love hopeth all things_. Is any evil related of any man? Love hopes, that the relation is not true, that the thing related was never done? Is it certain it was?――“But perhaps it was not done with such circumstances as are related; so that allowing the fact, there is room to hope, it was not so ill as it is represented.” Was the action apparently, undeniably evil? Love hopes the intention was not so. Is it clear, the design was evil too?――“Yet might it not spring from the settled temper of the heart: but from a start of passion, or from some vehement temptation, which hurried the man beyond himself.” And even when it cannot be doubted, but all the actions, designs and tempers are equally evil: still love hopes that God will at last make bare his arm, and get himself the victory; and that _there shall be joy in heaven over this one sinner that repenteth, more than over ninety and nine just persons that need no repentance_.

17. *Lastly, _It endureth all things_. This compleats the character, of him that is truly merciful. He endureth not some, not many things only, not most, but absolutely _all things_. Whatever the injustice, the malice, the cruelty of men, can inflict, he is able to suffer. He calls nothing intolerable; he never says of any thing, “This is not to be borne.” No; he can, not only do, but suffer all things thro’ Christ which strengtheneth him. And all he suffers does not destroy his love, not impair it in the least. It is proof against all. It is a flame that burns even in the midst of the great deep. _Many waters cannot quench his love, neither can the floods drown it._ It triumphs over all. It _never faileth_, either in time or in eternity.

“In obedience to what heaven decrees,
Knowledge shall fail and prophecy shall cease.
But lasting charity’s more ample sway,
Nor bound by time, nor subject to decay,
In happy triumph shall for ever live,
And endless good diffuse, and endless praise receive.”

So shall _the merciful obtain mercy_: not only by the blessing of God, upon all their ways, by his now repaying the love they bear to their brethren, a thousand fold into their own bosom: but likewise by _an exceeding and eternal weight of glory_, in the _kingdom prepared for them from the beginning of the world_.

18. *For a little while you may say, _Wo is me that I am constrained to dwell with Mesech, and to have my habitation among the tents of Kedar_! You may pour out your soul, and bemoan the loss of true, genuine love in the earth. Lost indeed! You may well say, (but not in the antient sense) “See how _these Christians_ love one another!” These Christian kingdoms, that are tearing out each other’s bowels, desolating one another with fire and sword! These Christian armies, that are sending each other by thousands, by ten thousands quick into hell! These Christian nations, that are all on fire with intestine broils, party against party, faction against faction! These Christian cities, where deceit and fraud, oppression and wrong, yea, robbery and murder go not out of their streets! These Christian families, torn asunder with envy, jealousy, anger, domestic jars, without number, without end! Yea, what is most dreadful, most to be lamented of all, these Christian churches!――Churches, (_tell it not in_ Gath――but alas, how can we hide it, either from _Jews_, _Turks_, or _Pagans_?) that bear the name of _Christ_ the Prince of peace, and wage continual war with each other! That convert sinners by burning them alive: that are _drunk with the blood of the saints_!――Does this praise belong only to Babylon _the Great, the Mother of Harlots and abominations of the earth_? Nay, verily: but reformed churches (so called) have fairly learned to tread in her steps. Protestant churches too know to persecute, when they have power in their hands, even unto blood. And mean while, how do they also anathematize each other! Devote each other to the nethermost hell! What wrath, what contention, what malice, what bitterness, is every where found among them? Even where they agree in essentials, and only differ in opinions, or in the circumstantials of religion. Who _follows after_ only _the things that make for peace, and things wherewith one may edify another_? O God! How long? Shall thy promise fail? Fear it not, ye little flock. Against hope believe in hope. It is your Father’s good pleasure, yet to renew the face of the earth. Surely all these things shall come to an end, and the inhabitants of the earth shall learn righteousness. _Nation shall not lift up sword against nation, neither shall they know war any more. The mountain of the_ Lord’s _house shall be established on the top of the mountains_: and all the kingdoms of the world shall become the kingdom of our God. _They shall not_ then _hurt or destroy, in all his holy mountain_: but _they shall call their walls salvation and their gates praise_. They shall all be without spot or blemish, loving one another, even as _Christ_ hath loved us.――Be thou part of the first-fruits, if the harvest is not yet. Do thou love thy neighbour as thyself. The Lord God fill thy heart with such a love to every soul, that thou mayest be ready to lay down thy life for his sake! May thy soul continually overflow with love, swallowing up every unkind and unholy temper, ’till he calleth thee up into the region of love, there to reign with him for ever and ever!

SERMON XXIII.

UPON OUR LORD’S SERMON ON THE MOUNT.
DISCOURSE III.
MATT. v. 8, 9, 10, 11, 12.

_Blessed are the pure in heart; for they shall see God.
Blessed are the peace-makers; for they shall be called the
children of God.
Blessed are they which are persecuted for righteousness-sake; for
theirs is the kingdom of heaven.
Blessed are ye when men shall revile you, and persecute you, and
shall say all manner of evil against you falsely for my sake.
Rejoice and be exceeding glad; for great is your reward in heaven:
for so persecuted they the prophets which were before you._

I. 1. HOW excellent things are spoken of the love of our neighbour! It is _the fulfilling of the law, the end of the commandment_. Without this all we have, all we do, all we suffer, is of no value in the sight of God. But it is that love of our neighbour which springs from the love of God: otherwise itself is nothing worth. It behoves us therefore to examine well upon what foundation our love of our neighbour stands: whether it is really built upon the love of God? Whether _we_ do _love him, because he first loved us_? Whether we are _pure in heart_? For this is the foundation, which shall never be moved. _Blessed are the pure in heart; for they shall see_ God.

2. _The pure in heart_ are they, whose hearts God hath _purified even as he is pure_; who are purified thro’ faith in the blood of _Jesus_, from every unholy affection; who being _cleansed from all filthiness of flesh and spirit, perfect holiness in the_ loving _fear of_ God. They are, through the power of his grace, purified from pride, by the deepest poverty of spirit; from anger, from every unkind or turbulent passion, by meekness and gentleness; from every desire but to please and enjoy God, to know and love him more and more, by that hunger and thirst after righteousness, which now engrosses their whole soul: so that now they love the Lord their God, with all their heart, and with all their soul and mind and strength.

3. But how little has this _purity of heart_ been regarded, by the false teachers of all ages? They have taught men barely, to abstain from such outward impurities, as God hath forbidden by name. But they did not strike at the heart; and by not guarding against, they in effect, countenanced inward corruptions.

A remarkable instance of this, our Lord has given us, in the following words: _Ye have heard, that it was said by them of old time, Thou shalt not commit adultery_.[59] And in explaining this, those blind leaders of the blind, only insist on men’s abstaining from the outward act. [60]_But I say unto you, whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart_, for God requireth truth in the inward parts. He searcheth the heart and trieth the reins. And _if_ thou _incline unto iniquity with_ thy _heart, the_ Lord _will not hear_ thee.

4. And God admits no excuse for retaining any thing, which is an occasion of impurity. Therefore _if thy right eye offend thee, pluck it out and cast it from thee: for it is profitable for thee that one of ♦thy members should perish, and not that thy whole body should be cast into hell_, ver. 29. If persons as dear to thee as thy right eye, be an occasion of thy thus offending God, a means of exciting unholy desire in thy soul; delay not; forcibly separate from them. _And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell_, ver. 30. If any who seem as necessary to thee as thy right hand, be an occasion of sin, of impure desire; even though it were never to go beyond the heart, never to break out in word or action: constrain thyself to an entire and final parting: cut them off at a stroke; give them up to God. Any loss, whether of pleasure or substance or friends, is preferable to the loss of thy soul.

Two steps only it may not be improper to take, before such an absolute and final separation. First, Try whether the unclean spirit may not be driven out by fasting and prayer, and by carefully abstaining from every action and word and look, which thou hast found to be an occasion of evil. Secondly, If thou art not by this means delivered, ask council of him that watcheth over thy soul, or at least of some who have experience in the ways of God, touching the time and manner of that separation. But confer not with flesh and blood, lest thou be _given up to a strong delusion to believe a lie_.

5. Nor may marriage itself, holy and honourable as it is, be used, as a pretence for giving a loose to our desires. Indeed, _It hath been said, Whosoever will put away his wife, let him give her a writing of divorcement_. And then all was well, tho’ he alledged no cause, but that he did not like her; or liked another better. _But I say unto you, that whosoever shall put away his wife, saving for the cause of fornication_ (that is, adultery; the word πορνεία signifying unchastity in general, either in the married or unmarried state) _causeth her to commit adultery_; if she marry again; _and whosoever shall marry her that is put away, committeth adultery_, ver. 31, 32.

All Polygamy is clearly forbidden in these words, wherein our Lord expresly declares, That for any woman who has a husband alive, to marry again is adultery. By parity of reason, it is adultery for any man to marry again, so long as he has a wife alive. Yea, altho’ they were divorced: unless that divorce had been for the cause of adultery. In that only case, there is no scripture, which forbids to marry again.

6. Such is the purity of heart which God requires, and works in those who believe on the Son of his love. And _blessed are they_ who are thus _pure in heart. For they shall see_ God. He will _manifest himself unto them_, not only _as he doth not unto the world_, but as he doth not always to his own children. He will bless them with the cleared communications of his Spirit, the most intimate _fellowship with the Father and with the Son_. He will cause his presence to go continually before them, and the light of his countenance to shine upon them. It is the ceaseless prayer of their heart, _I beseech thee, shew me thy glory_: and they have the petition they ask of him. They now see him by faith (the veil of flesh being made, as it were, transparent) even in these his lowest works, in all that surrounds them, in all that God has created and made. They see him in the height above, in the depth beneath; they see him filling all in all.

*The pure in heart see all things full of God. They see him in the firmament of heaven, in the moon walking in brightness, in the sun when he rejoiceth as a giant to run his course. They see him _making the clouds his chariots, and walking upon the wings of the wind_. They see him _preparing rain for the earth, and blessing the increase of it; giving grass for the cattle, and green herb for the use of man_. They see the Creator of all, wisely governing all, and _upholding all things by the word of his power_. O Lord, _our governor! How excellent is thy name in all the world!_

7. In all his providences relating to themselves, to their souls or bodies, the pure in heart do more particularly see God. They see his hand ever over them for good; giving them all things in weight, and measure, numbring the hairs of their head, making a hedge round about them and all that they have, and disposing all the circumstances of their life, according to the depth both of his wisdom and mercy.

8. But in a more especial manner, they see God in his ordinances. Whether they appear in the great congregation, to _pay him the honour due unto his name, and worship_ him _in the beauty of holiness_; or _enter into their closets_ and there pour out their souls before their _Father which is in secret_: whether they search the oracles of God, or hear the ambassadors of _Christ_ proclaiming glad tidings of salvation; or by eating of that bread, and drinking of that cup, _shew forth his death till he come_ in the clouds of heaven: in all these his appointed ways, they find such a near approach as cannot be exprest. They see him, as it were, face to face, and _talk with him, as a man talketh with his friend_: a fit preparation for those mansions above, wherein they shall _see him as he is_.

9. But how far were they from seeing God, who having _heard, that it_ had been _said by them of old time, [61]Thou shalt not forswear thyself, but shalt perform unto the_ Lord _thine oaths_: interpreted it thus, Thou shalt not forswear thyself, when thou swearest by the Lord Jehovah. Thou _shalt perform unto the_ Lord these _thine oaths_. But as to other oaths, he regardeth them not.

So the Pharisees taught. They not only allowed all manner of swearing in common conversation: but accounted even forswearing a little thing, so they had not sworn by the peculiar name of God.

But our Lord here absolutely forbids all common swearing, as well as false swearing: and shews the heinousness of both, by the same awful consideration, That every creature is God’s, and he is every where present, in all, and over all.

[62]_I say unto you, swear not at all: neither by heaven, for it is_ God’s _throne_. And therefore this is the same as to swear by him, who sitteth upon the circle of the heavens: [63]_nor by the earth: for it is his footstool_; and he is as intimately present in earth as heaven: _neither by Jerusalem, for it is the city of the great King_, and God is _well known in her palaces. [64]Neither shalt thou swear by thy head; because thou canst not make one hair white or black_: because even this, it is plain, is not thine but God’s, the sole disposer of all in heaven and earth. [65]_But let your communication_, your conversation, your discourse with each other, _be yea, yea; nay, nay_: a bare, serious affirming or denying; for _whatsoever is more than these, cometh of evil_: ἐκ τοῦ πονηροῦ ἔστιν· _is of the evil one_; proceedeth from the devil and is a mark of his children.

10. That our Lord does not here forbid, the _swearing in judgment and truth_, when we are required so to do by a magistrate, may appear, 1. From the occasion of this part of his discourse, the abuse he was here reproving, which was false swearing and common swearing; the swearing before a magistrate being quite out of the question. 2. From the very words wherein he forms the general conclusion, _Let your communication_, or discourse, _be yea, yea; nay, nay_. 3. From his own example; for he answered himself upon oath, when required by a magistrate. When [66]_the high priest said unto him, I adjure thee by the living_ God, _that thou tell us, whether thou be the_ Christ, _the Son of_ God? _Jesus_ immediately answered in the affirmative, _Thou hast said_ (i.e. the truth). _Nevertheless_ (or rather, _Moreover_) _I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven_. 4. From the example of God, even the Father, [67]who _willing the more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath_. 5. From the example of St. _Paul_, who, we _think had the Spirit of_ God, and well understood the mind of his master. [68]God _is my witness_, saith he, to the _Romans, that without ceasing, I make mention of you always in my prayers_: to the _Corinthians, [69]I call_ God _to record upon my soul, that to spare you I came not as yet unto Corinth_: and to the _Philippians_. [70]God _is my record, how greatly I long after you, in the bowels of_ Jesus Christ. (Hence it undeniably appears, that if the apostle knew the meaning of his Lord’s words, they do not forbid swearing on weighty occasions, even to one another: how much less before a magistrate?) And lastly, from that assertion of the great apostle, concerning solemn swearing in general, (which it is impossible he could have mentioned without any touch of blame, if his Lord had totally forbidden it) [71]_Men verily swear by the greater_, (by one greater than themselves) _and an oath for confirmation is to them the end of all strife_.

11. But the great lesson which our blessed Lord inculcates here, and which he illustrates by this example, is, that God is in all things, and that we are to see the Creator in the glass of every creature; that we should use and look upon nothing as separate from God, which indeed is a kind of practical atheism; but with a true magnificence of thought, survey heaven and earth and all that is therein, as contained by God in the hollow of his hand, who by his intimate presence holds them all in being, who pervades and actuates the whole created frame, and is, in a true sense, the soul of the universe.

II. 1. Thus far our Lord has been more directly employed, in teaching the religion of the heart. He has shewn, what Christians are to be. He proceeds to shew, what they are to do also: how inward holiness is to exert itself, in our outward conversation. _Blessed_, saith he, _are the peace-makers; for they shall be called the children of_ God.

2. _The peace-makers_: The word in the original is οἱ εἰρηνοποιοί· It is well known that εἰρήνη in the sacred writings, implies all manner of good; every blessing that relates either to the soul or the body, to time or eternity. Accordingly when St. _Paul_ in the titles of his epistles, wishes _grace and peace_ to the _Romans_ or the _Corinthians_, it is as if he had said, “As a fruit of the free, undeserved love and favour of God, may you enjoy all blessings, spiritual and temporal, all the good things which God hath prepared for them that love him.”

3. Hence we may easily learn, in how wide a sense, the term, _peace-makers_ is to be understood. In its literal meaning it implies, those lovers of God and man, who utterly detest and abhor all strife and debate, all variance and contention: and accordingly labour with all their might, either to prevent this fire of hell from being kindled, or when it is kindled, from breaking out, or when it is broke out, from spreading any farther. They endeavour to calm the stormy spirits of men, to quiet their turbulent passions, to soften the minds of contending parties, and, if possible, reconcile them to each other. They use all innocent arts, and employ all their strength, all the talents which God has given them, as well to preserve peace, where it is, as to restore it, where it is not. It is the joy of their heart, to promote, to confirm, to increase mutual good-will among men: but more especially among the children of God, however distinguished by things of smaller importance; that as they have all _one_ Lord, _one faith_; as they _are_ all _called in one hope of their calling_, so they may all _walk worthy of the vocation wherewith they are called: with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavouring to keep the unity of the Spirit, in the bond of peace_.

4. But in the full extent of the word, a _peace-maker_ is one, that as 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_.