Chapter V: Part 5

6. How much more does he rejoice, if he can do any good to the soul of any man? This power indeed belongeth unto God. It is he only that changes the heart, without which every other change is lighter than vanity. Nevertheless it pleases him who worketh all in all, to help man chiefly by man; to convey his own power and blessing and love, through one man to another. Therefore, although it be certain, that _the help which is done upon earth_ God _doth it himself_, yet has no man need, on this account, to stand idle in his vineyard. The peace maker cannot: he is ever labouring therein, and as an instrument in God’s hand, preparing the ground for his Master’s use, or sowing the seed of the kingdom, or watering what is already sown, if haply God may give the increase. According to the measure of grace which he has received, he uses all diligence, either to reprove the gross sinner, to reclaim those who run on headlong in the broad way of destruction; or _to give light to them that sit in darkness_, and are ready to _perish for lack of knowledge_; or to _support the weak_, to _lift up the hands that hang down and the feeble knees_; or to bring back and heal that which was _lame_ and _turned out of the way_. Nor is he less zealous to confirm those who are already striving to enter in at the strait gate; to strengthen those that stand, that they may _run with patience the race which is set before them_; to _build up in_ their _most holy faith_, those that know in whom they have believed: to exhort them to stir up the gift of God which is in them, that daily _growing in grace, an entrance may be ministered unto them abundantly, into the everlasting kingdom of our_ Lord _and Saviour Jesus Christ_.

7. Blessed are they who are thus continually employed, in the work of faith and the labour of love. _For they shall be called_, that is, _shall_ be (a common hebraism) _the children of_ God. God shall continue unto them the Spirit of adoption, yea, shall pour it more abundantly into their hearts. He shall bless them with all the blessings of his children. He shall acknowledge them as sons before angels and men; _and if sons, then heirs; heirs of_ God _and joint heirs with Christ_.

III. 1. One would imagine such a person as has been above described, so full of genuine humility, so unaffectedly serious, so mild and gentle, so free from all selfish design, so devoted to God, and such an active lover of men, should be the darling of mankind. But our Lord was better acquainted with human nature, in its present state. He therefore closes the character of this man of God, with shewing him the treatment he is to expect in the world. _Blessed_, saith he, _are they which are persecuted for righteousness sake; for theirs is the kingdom of heaven_.

2. In order to understand this throughly, let us, first enquire, who are they that are persecuted. And this we may easily learn from St. _Paul: [72]As of old, he that was born after the flesh, persecuted him that was born after the Spirit, even so it is now. Yea_, saith the apostle, _and all that will live godly in_ Christ Jesus, _shall suffer persecution_. The same we are taught by St. _John. [73]Marvel not, my brethren, if the world hate you. We know that we have passed from death unto life, because we love the brethren._ As if he had said, the brethren, the Christians cannot be loved, but by them who have passed from death unto life. And most expresly, by our Lord: [74]_If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love its own; but because ye are not of the world――therefore the world hateth you. Remember the word that I said unto you, The servant is not greater than his_ Lord. _If they have persecuted me, they will also persecute you._

By all these scriptures it manifestly appears, who they are that are persecuted: namely, the righteous, _he that is born after the Spirit; all that will live godly in_ Christ Jesus: they that are _passed from death unto life_; those who _are not of the world_: All those who are meek and lowly in heart, that mourn for God, that hunger after his likeness; all that love God and their neighbour, and therefore as they have opportunity, do good unto all men.

3. *If it be, secondly, enquired, why they are persecuted? The answer is equally plain and obvious. It is _for righteousness sake_; because they are righteous; because they are _born after the Spirit_; because they _will live godly in_ Christ Jesus; because they _are not of the world_. Whatever may be pretended, this is the real cause: be their infirmities more or less, still if it were not for this, they would be borne with, and the world would love its own. They are persecuted, because they are _poor in spirit_, that is, say the world, “poor-spirited, mean, dastardly souls, good for nothing, not fit to live in the world:” Because they _mourn_; “they are such dull, heavy, lumpish creatures, enough to sink any one’s spirits that sees them: they are mere death-heads; they kill innocent mirth, and spoil company wherever they come.” Because they are _meek_; “tame, passive fools, just fit to be trampled upon:” Because they _hunger and thirst after righteousness_; “a parcel of hot-brained enthusiasts, gaping after they know not what, not content with rational religion, but running mad after raptures and inward feelings:” Because they are merciful, lovers of all, lovers of the evil and unthankful; “encouraging all manner of wickedness; nay, tempting people to do mischief by impunity: and men who, it is to be feared, have their own religion still to seek; very loose in their principles:” Because they are pure in heart: “uncharitable creatures! That damn all the world, but those that are of their own sort! Blasphemous wretches, that pretend to make God a liar, to live without sin!” Above all, because they are peace-makers, because they take all opportunities of doing good to all men. This is the grand reason why they have been persecuted in all ages, and will be ’till the restitution of all things.

“If they would but keep their religion to themselves, it would be tolerable. But it is this spreading their errors, this infecting so many others, which is not to be endured. They do so much mischief in the world, that they ought to be tolerated no longer. It is true, the men do some things well enough; they relieve some of the poor. But this too, is only done to gain the more to their party; and so, in effect, to do the more mischief.” Thus the men of the world sincerely think and speak. And the more the kingdom of God prevails, the more the peace-makers are enabled to propagate lowliness, meekness, and all other divine tempers; the more mischief is done, in their account. Consequently, the more are they enraged, against the authors of this, and the more vehemently will they persecute them.

4. Let us, thirdly, enquire, who are they that persecute them? St. _Paul_ answers, _He that is born after the flesh_; every one who is not _born of the Spirit_, or at least, desirous so to be: all that do not, at least, labour to _live godly in Christ Jesus_: all that are not _passed from death unto life_, and consequently cannot _love the brethren: the world_, that is according to our Saviour’s account, _they who know not him that sent me_: they who know not God, even the loving, pardoning God, by the teaching of his own Spirit.

The reason is plain. The spirit which is in the world is directly opposite to the Spirit which is of God. It must therefore needs be, that those who are of the world, will be opposite to those who are of God. There is the utmost contrariety between them, in all their opinions, their desires, designs, and tempers. And hitherto _the leopard and the kid_, cannot _lie down_ in peace _together_. The proud, because he is proud, cannot but persecute the lowly; the light and airy, those that mourn: and so in every other kind; the unlikeness of disposition, (were there no other) being a perpetual ground of enmity, therefore (were it only on this account) all the servants of the devil, will persecute the children of God.

5. *Should it be inquired, fourthly, how they will persecute them? It may be answered in general, just in that manner and measure which the wise Disposer of all, sees will be most for his glory; will tend most to his children’s growth in grace, and the enlargement of his own kingdom. There is no one branch of God’s government of the world, which is more to be admired than this. His ear is never heavy to the threatnings of the persecutor, or the cry of the persecuted. His eye is ever open, and his hand stretched out, to direct every the minutest circumstance. When the storm shall begin, how high it shall rise, which way it shall point its course, when and how it shall end, are all determined by his unerring wisdom. The ungodly are only a sword of his: an instrument which he uses, as it pleaseth him, and which itself, when the gracious ends of his providence are answered, is cast into the fire.

At some rare times, as when Christianity was planted first, and while it was taking root in the earth; as also when the pure doctrine of _Christ_ began to be planted again in our nation: God permitted the storm to rise high, and his children were called to resist unto blood. There was a peculiar reason why he suffered this with regard to the apostles, that their evidence might be the more unexceptionable. But from the annals of the church, we learn another, and a far different reason, why he suffered the heavy persecutions which arose in the second and third centuries: namely, because the mystery of iniquity did so strongly work, because of the monstrous corruptions which even then reigned in the church: these God chastised, and at the same time strove to heal, by those severe but necessary visitations.

Perhaps the same observation may be made, with regard to the grand persecution in our own land. God had dealt very graciously with our nation; he had poured out various blessings upon us. He had given us peace abroad and at home; and a king wise and good, beyond his years. And above all, he had caused the pure light of his gospel, to arise and shine amongst us. But what return did he find? _He looked for righteousness. But behold a cry!_ A cry of oppression and wrong, of ambition and injustice, of malice and fraud and covetousness. Yea, the cry of those who even then expired in the flames, entered into the ears of the Lord of sabbaoth. It was then God arose to maintain his own cause, against those that held the truth in unrighteousness. Then he sold them into the hands of their persecutors, by a judgment mixt with mercy: an affliction to punish and yet a medicine to heal the ♦grievous backslidings of his people.

6. But it is seldom God suffers the storm to rise so high, as torture or death or bonds or imprisonment. Whereas his children are frequently called to endure those lighter kinds of persecution; they frequently suffer the estrangement of kinsfolks; the loss of the friends that were as their own soul. They find the truth of their Lord’s word (concerning the event, though not the design of his coming) [75]_Suppose ye that I am come to give peace upon earth? I tell you nay; but rather division._ And hence will naturally follow loss of business or employment, and consequently of substance. But all these circumstances likewise are under the wise direction of God, who allots to every one what is most expedient for him.

7. But the persecution which attends all the children of God, is that our Lord describes in the following words. _Blessed are ye when men shall revile you and persecute you_ (shall persecute, by reviling you) _and say all manner of evil against you, falsely, for my sake_. This cannot fail: it is the very badge of our discipleship: it is one of the seals of our calling. It is a sure portion, entailed on all the children of God: if we have it not, we are bastards and not sons. Strait thro’ _evil report_, as well as _good report_, lies the only way to the kingdom. The meek, serious, humble, zealous lovers of God and man, are of good report among their brethren; but of evil report with the world, who count and treat them _as the filth and off-scouring of all things_.

8. Indeed some have supposed, that before the fulness of the Gentiles shall come in, the scandal of the cross will cease: that God will cause Christians to be esteemed and loved, even by those who are as yet in their sins. Yea, and sure it is, that even now, he at sometimes suspends the contempt as well as the fierceness of men: _he makes a man’s enemies to be at peace with him_ for a season, and gives him favour with his bitterest persecutors. But setting aside this exempt case, _the scandal of the cross is_ not yet _ceased_: but a man may say still, _If I please men, I am not the servant of_ Christ: let no man therefore regard that pleasing suggestion (pleasing doubtless to flesh and blood) “That bad men only _pretend_ to hate and despise them that are good, but do indeed love and esteem them in their hearts.” Not so: they may employ them sometimes; but it is for their own profit. They may put confidence in them: for they know their ways are not like other mens. But still they love them not; unless so far as the Spirit of God may be striving with them. Our Saviour’s words are express: _If ye were of the world, the world would love its own; but because ye are not of the world, therefore the world hateth you_. Yea, (setting aside what exceptions may be made by the preventing grace or the peculiar providence of God) it hateth them as cordially and sincerely, as ever it did their Master.

9. It remains only to enquire, how are the children of God to behave, with regard to persecution? *And first, they ought not knowingly or designedly, to bring it upon themselves. This is contrary both to the example and advice of our Lord and all his apostles; who teach us not only not to seek, but to avoid it, as far as we can, without injuring our conscience; without giving up any part of that righteousness, which we are to prefer before life itself. So our Lord expresly, _When they persecute you in this city, flee ye into another_: which is indeed, when it can be taken, the most unexceptionable way of avoiding persecution.

10. Yet think not, that you can always avoid it, either by this, or any other means. If ever that idle imagination steals into your heart, put it to flight by that earnest caution, _Remember the word that I said unto you, The servant is not greater than his_ Lord. _If they have persecuted me, they will also persecute you._ Be ye _wise as serpents, and harmless as doves_. But will this screen you from persecution? Not unless you have more wisdom than your Master, or more innocence than the Lamb of God.

Neither desire to avoid it, to escape it wholly; for if you do, you are none of his. If you escape the persecution, you escape the blessing; the blessing of those who are persecuted for righteousness sake. If you are not persecuted for righteousness sake, you cannot enter into the kingdom of heaven. _If we suffer with him, we shall also reign with him. But if we deny him, he will also deny us._

11. Nay, rather, _rejoice and be exceeding glad_, when men persecute you for his sake: when _they persecute_ you by _reviling_ you, and by _saying all manner of evil against you falsely_; (which they will not fail to mix with every kind of persecution; they must blacken you to excuse themselves.) _For so persecuted they the prophets which were before you_, those who were most eminently holy in heart and life; yea, and all the righteous which ever have been from the beginning of the world. Rejoice, because by this mark also, ye know unto whom ye belong. And because _great is your reward in heaven_: the reward purchased by the blood of the covenant, and freely bestowed in proportion to your sufferings, as well as to your holiness of heart and life. _Be exceeding glad_; knowing that _these light afflictions, which are but for a moment, work out for you a far more exceeding and eternal weight of glory_.

12. Mean time, let no persecution turn you out of the way of lowliness and meekness, of love and beneficence. [76]_Ye have heard_ indeed _that it hath been said, an eye for an eye and a tooth for a tooth_. And your miserable teachers have hence allowed you to avenge yourselves, to return evil for evil.

_But I say unto you, that ye resist not evil_――Not thus; not by returning it in kind. _But_ (rather than do this) _whosoever smiteth thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain._

So invincible let thy meekness be. And be thy love suitable thereto. _Give to him that asketh thee, and from him that would borrow of thee turn not thou away._ Only, give not away that which is another man’s, that which is not thine own. Therefore, 1. Take care to owe no man any thing. For what thou owest, is not thy own but another man’s. 2. Provide for those of thine own houshold. This also God hath required of thee: and what is necessary to sustain them in life and godliness, is also not thine own. Then, 3. Give or lend all that remains from day to day, or from year to year. Only first, seeing thou canst not give or lend to all, remember the houshold of faith.

13. The meekness and love we are to feel, the kindness we are to shew to them which persecute us for righteousness sake, our blessed Lord describes farther in the following verses. O that they were graven upon our hearts!

[77]_Ye have heard that it hath been said, Thou shalt love thy neighbour and hate thy enemy._ (God indeed had said only the former part, _Thou shalt love thy neighbour_. The children of the devil had added the latter, _and hate thy enemy_.) *_But I say unto you_, 1. _Love your enemies_. See that you bear a tender good will, to those who are most bitter of spirit against you, who wish you all manner of evil. 2. _Bless them that curse you._ Are there any whose bitterness of spirit breaks forth in bitter words? Who are continually cursing and reproaching you when you are present, and _saying all evil against you_ when absent? So much the rather do you bless. In conversing with them, use all mildness and softness of language. Reprove them, by repeating a better lesson before them, by shewing them how they ought to have spoken. And in speaking of them, say all the good you can, without violating the rules of truth and justice. 3. _Do good to them that hate you._ Let your actions shew, that you are as real in love as they in hatred. Return good for evil. _Be not overcome of evil, but overcome evil with good._ 4. If you can do nothing more, at least _pray for them that ♦despitefully use you and persecute you_. You can never be disabled from doing this; nor can all their malice or violence hinder you. Pour out your souls to God, not only for those, who did this once, but now repent. This is a little thing. [78]_If thy brother seven times a day, turn and say unto thee, I repent_; that is, if after ever so many relapses, he give thee reason to believe, that he is really and throughly changed, _then thou shalt forgive him_, so as to trust him, to put him in thy bosom, as if he had never sinned against thee at all. But pray for, wrestle with God, for those that do not repent, that now despitefully use thee and persecute thee. Thus far forgive them, [79]_not until seven times only, but until seventy times seven_. Whether they repent or no, yea tho’ they appear farther and farther from it, yet shew them this instance of kindness: _that ye may be the children_, that ye may approve yourselves the genuine children _of your Father which is in heaven_, who shews his goodness by giving such blessings as they are capable of, even to his stubbornest enemies; _who maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. [80]For if ye love them which love you, what reward have ye? Do not even the Publicans the same?_ Who pretend to no religion: whom ye yourselves acknowledge to be without God in the world. [81]_And if ye salute_, shew kindness in word or deed, to _your brethren_, your friends or kinsfolk _only: what do ye more than others_? Than those who have no religion at all? _Do not even the Publicans so?_ Nay, but follow ye a better pattern than them. In patience, in long-suffering, in mercy, in beneficence of every kind, to all, even to your bitterest persecutors: [82]_Be ye_, Christians, _perfect_ (in kind, tho’ not in degree) even _as your Father which is in heaven is perfect_.

III. *Behold Christianity in its native form! as delivered by its great Author! This is the genuine religion of _Jesus Christ_. Such he presents it to him whose eyes are opened. See a picture of God, so far as he is imitable by man! A picture drawn by God’s own hand! _Behold, ye despisers and wonder and perish!_ Or rather, wonder and adore! Rather cry out, Is this the religion of _Jesus_ of _Nazareth_? The religion which I persecuted! Let me no more be found even to fight against God. Lord, what wouldst thou have me to do?――What beauty appears in the whole! How just a symmetry! What exact proportion in every part! How desirable is the happiness here described? How venerable, how lovely the holiness?――This is the _spirit_ of religion: the quintessence of it. These are indeed the _fundamentals_ of Christianity. O that we may not be hearers of it only! _Like a man beholding his own face in a glass, who goeth his way, and straightway forgetteth what manner of man he was._ Nay, but let us steadily _look into this perfect law of liberty, and continue therein_. Let us not rest, until every line thereof is transcribed into our own hearts. Let us watch and pray and believe and love, and _strive for the mastery_, ’till every part of it shall appear in our soul, graven there by the finger of God: ’till we are _holy as he which hath called us is holy, perfect as our Father which is in heaven is perfect_!

SERMON XXIV.

UPON OUR LORD’S SERMON ON THE MOUNT.
DISCOURSE IV.
MATT. v. 13, 14, 15, 16.

_Ye are the salt of the earth. But if the salt hath lost its
savour, wherewith shall it be salted? It is thenceforth good
for nothing, but to be cast out, and trodden under foot of men.

Ye are the light of the world. A city that is set on an hill
cannot be hid.

Neither do men light a candle and put it under a bushel; but on
a candlestick, and it giveth light to all that are in the house.

Let your light so shine before men, that they may see your good
works, and glorify your Father which is in heaven._

1. *THE beauty of holiness, of that inward man of the heart, which is renewed after the image of God, cannot but strike every eye which God hath opened, every enlightened understanding. The ornament of a meek, humble, loving spirit, will at least excite the approbation of all those who are capable in any degree of discerning spiritual good and evil. From the hour men begin to emerge out of the darkness which covers the giddy, unthinking world, they cannot but perceive how desirable a thing it is, to be thus transformed into the likeness of him that created us. This inward religion bears the shape of God, so visibly imprest upon it, that a soul must be wholly immersed in flesh and blood, when he can doubt of its divine original. We may say of this, in a secondary sense, even as of the Son of God himself, That it is the _brightness of his glory, the express image of his person_: ἀπαύγασμα ♦τῆς δόξης αὐτοῦ· _The beaming forth of his_ eternal _glory_; and yet so tempered and softened, that even the children of men, may herein see God and live: χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ· _The character, the stamp, the living impression, of his person_, who is the fountain of beauty and love, the original source of all excellency and perfection.

3. If religion therefore were carried no farther than this, they could have no doubt concerning it: they should have no objection against pursuing it with the whole ardor of their souls. But why, say they, is it cloged with other things? What need of loading it with _doing_ and _suffering_? These are what damps the vigour of the soul and sinks it down to earth again. Is it not enough to _follow after charity_? To soar upon the wings of love? Will it not suffice, to worship God who is a Spirit, with the spirit of our minds, without incumbring ourselves with outward things, or even thinking of them at all? Is it not better, that the whole extent of our thoughts should be taken up with high and heavenly contemplation? And that instead of busying ourselves at all about externals, we should only commune with God in our hearts?

4. Many eminent men have spoken thus: have advised us “To cease from all outward actions;” wholly to withdraw from the world; to leave the body behind us; to abstract ourselves from all sensible things: to have no concern at all about outward religion, but to “work all virtues in the will,” as the far more excellent way, more perfective of the soul, as well as more acceptable to God.

5. It needed not that any should tell our Lord, of this master-piece of the wisdom from beneath! This fairest of all the devices wherewith _Satan_ hath ever perverted the right ways of the Lord. And O! What instruments hath he found from time to time, to employ in this his service! To wield this grand engine of hell, against some of the most important truths of God! Men that _would deceive if it were possible the very elect_; the men of faith and love: yea, that have for a season deceived and led away no inconsiderable number of them; who have fallen in all ages into the gilded snare, and hardly escaped with the skin of their teeth.

6. But has our Lord been wanting on his part? Has he not sufficiently guarded us against this pleasing delusion? Has he not armed us here with armour of proof against Satan _transformed into an angel of light_? Yea, verily: he here defends, in the clearest and strongest manner, the active, patient religion he had just described: what can be fuller and plainer than the words he immediately subjoins, to what he had said of doing and suffering? _Ye are the salt of the earth. But if the salt have lost its savour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out and trodden under foot of men. Ye are the light of the world: a city that is set on an hill cannot be hid. Neither do men light a candle and put it under a bushel; but on a candlestick and it giveth light to all that are in the house. Let your light so shine before men that they may see your good works and glorify your Father which is in heaven._

In order fully to explain and inforce these important words, I shall endeavour to shew, First, That Christianity is essentially a social religion, and that to turn it into a solitary one, is to destroy it: secondly, That to conceal this religion is impossible, as well as utterly contrary to the design of its Author. I shall, thirdly, Answer some objections; and conclude the whole with a practical application.

I. 1. First. I shall endeavour to shew, that Christianity is essentially a social religion; and that to turn it into a solitary religion, is indeed to destroy it.

By Christianity I mean, that method of worshipping God, which is here revealed to man by _Jesus Christ_. When I say, This is essentially a social religion, I mean not only, that it cannot subsist so well, but that it cannot subsist at all without society, without living and conversing with other men. And in shewing this, I shall confine myself to those considerations, which will arise from the very discourse before us. But if this be shewn, then doubtless to turn this religion into a solitary one, is to destroy it.

Not that we can in any wise condemn, the intermixing solitude or retirement with society. This is not only allowable, but expedient: nay, it is necessary as daily experience shews, for every one that either already is, or desires to be a real Christian. It can hardly be that we should spend one entire day, in a continued intercourse with men, without suffering loss in our soul, and in some measure grieving the Holy Spirit of God. We have need daily to retire from the world, at least, morning and evening, to converse with God, to commune more freely with our Father which is in secret. Nor indeed can a man of experience condemn, even longer seasons of religious retirement, so they do not imply any neglect of the worldly employ, wherein the providence of God has placed us.

2. Yet such retirement must not swallow up all our time; this would be to destroy, not advance true religion. For, that the religion described by our Lord in the foregoing words, cannot subsist without society, without our living and conversing with other men, is manifest from hence, that several of the most essential branches thereof, can have no place, if we have no intercourse with the world.

3. *There is no disposition (for instance) which is more essential to Christianity than meekness. Now altho’ this, as it implies resignation to God, or patience in pain and sickness, may subsist in a desert, in a hermit’s cell, in total solitude; yet as it implies (which it no less necessarily does) mildness, gentleness, and long-suffering, it cannot possibly have a being, it has no place under heaven, without an intercourse with other men. So that to attempt turning this into a solitary virtue, is to destroy it from the face of the earth.

4. *Another necessary branch of true Christianity, is peace-making, or doing of good. That this is equally essential with any of the other parts of the religion of _Jesus Christ_, there can be no stronger argument to evince (and therefore it would be absurd to alledge any other) than that it is here inserted in the original plan he has laid down, of the fundamentals of his religion. Therefore to set aside this, is the same daring insult on the authority of our great Master, as to set aside mercifulness, purity of heart, or any other branch of his institution. But this is apparently set aside, by all who call us to the wilderness; who recommend entire solitude either to the babes, or the young men, or the fathers in _Christ_. For will any man affirm, that a solitary Christian (so called, tho’ it is little less than a contradiction in terms) can be a merciful man? That is, one that takes every opportunity of doing all good to all men? What can be more plain than that this fundamental branch of the religion of _Jesus Christ_, cannot possibly subsist without society, without our living and conversing with other men?

5. But is it not expedient however (one might naturally ask) to converse only with good men? Only with those whom we know to be meek and merciful; holy of heart, and holy of life? Is it not expedient to refrain from any conversation or intercourse, with men of the opposite character? Men who do not obey, perhaps do not believe, the gospel of our Lord _Jesus Christ_? The advice of St. _Paul_ to the Christians at _Corinth_, may seem to favour this. [83]_I wrote unto you in an epistle, not to company with fornicators._ And it is certainly not adviseable so to company with them, or with any of the workers of iniquity, as to have any particular familiarity, or any strictness of friendship with them. To contract or continue an intimacy with any such, is no way expedient for a Christian. It must necessarily expose him to abundance of dangers and snares, out of which he can have no reasonable hope of deliverance.

But the apostle does not forbid us, to have any intercourse at all, even with the men that know not God. For then, says he, _ye must needs go out of the world_, which he could never advise them to do. But he subjoins, [84]_If any man that is called a brother_, that professes himself a Christian, _be a fornicator, or covetous, or an idolator, or a railer, or a drunkard, or an extortioner――Now I have written unto you not to keep company_ with him; _with such an one, no not to eat_. This must necessarily imply, that we break off all familiarity, all intimacy of acquaintance with them. [85]_Yet count him not_, saith the apostle elsewhere _as an enemy, but admonish him as a brother_: plainly shewing, that even in such a case as this, we are not to renounce all fellowship with him: so that here is no advice, to separate wholly, even from wicked men. Yea, these very words teach us quite the contrary.

6. Much more the words of our Lord: who is so far from directing us, to break off all commerce with the world, that without it, according to his account of Christianity, we cannot be Christians at all. *It would be easy to shew, that some intercourse even with ungodly and unholy men, is absolutely needful in order to the full exertion of every temper, which he has described as the way to the kingdom: that it is indispensably necessary in order to the compleat exercise of poverty of spirit, of mourning, and of every other disposition which has a place here, in the genuine religion of _Jesus Christ_. Yea, it is necessary to the very being of several of them; of that meekness, for example, which instead of demanding _an eye for an eye, or a tooth for a tooth_, doth _not resist evil_; but causes us rather, when smitten _on the right cheek, to turn the other also_: of that mercifulness, whereby we _love our enemies, bless them that curse us, do good to them that hate us, and pray for them which despitefully use us and persecute us_: and of that complication of love and all holy tempers, which is exercised in suffering for righteousness sake. Now all these, it is clear, could have no being, were we to have no commerce with any but real Christians.

7. *Indeed were we wholly to separate ourselves from sinners, how could we possibly answer that character, which our Lord gives us in these very words: _ye_ (Christians, ye that are lowly, serious and meek; ye that hunger after righteousness, that love God and man, that do good to all, and therefore suffer evil: ye) _are the salt of the earth_. It is your very nature to season whatever is round about you. It is the nature of the divine savour which is in you, to spread to whatsoever you touch; to diffuse itself, on every side, to all those among whom you are. This is the great reason why the providence of God has so mingled you together with other men, that whatever grace you have received of God may through you be communicated to others; that every holy temper, and word, and work of yours, may have an influence on them also. By this means a check will in some measure be given, to the corruption which is in the world; and a small part, at least, saved from the general infection, and rendered holy and pure before God.

8. That we may the more diligently labour to season all we can, with every holy and heavenly temper, our Lord proceeds to shew the desperate state of those, who do not impart the religion they have received: which indeed they cannot possibly fail to do, so long as it remains in their own hearts. _If the salt hath lost its savour, wherewith shalt it be salted? It is thenceforth good for nothing but to be cast out, and trodden under foot of men._ If ye who were holy and heavenly-minded, and consequently zealous of good works, have no longer that savour in yourselves, and do therefore no longer season others; if you are grown flat, insipid, dead, both careless of your own soul, and useless to the souls of other men, _wherewith shall ye be salted_? How shall ye be recovered? What help? What hope? Can tasteless salt be restored to its savour! No; _it is thenceforth good for nothing but to be cast out_, even as the mire in the streets, _and to be trodden under foot of men_, to be overwhelmed with everlasting contempt. If ye had never known the Lord, there might have been hope, if ye had never been _found in him_. But what can you now say to that his solemn declaration, just parallel to what he hath here spoken? [86]_Every branch in me that beareth not fruit, he_ (the Father) _taketh away. He that abideth in me, and I in him, bringeth forth much fruit.――If a man abide not in me_, (or, do not bring forth fruit) _he is cast out as a branch and withered; and men gather them_ (not to plant them again, but) _to cast them into the fire_.

9. Toward those who have never tasted of the good word, God is indeed pitiful and of tender mercy. But justice takes place with regard to those who have tasted that the Lord is gracious, and have afterwards _turned back from the holy commandment_ then _delivered to them. [87]For it is impossible for those who were once enlightened_, in whose hearts God had once shined, to enlighten them with the knowledge of the glory of God, in the face of _Jesus Christ; who have tasted of the heavenly gift_, of redemption in his blood, the forgiveness of sins; _and were made partakers of the Holy Ghost_, of lowliness, of meekness, and of the love of God and man shed abroad in their hearts, by the Holy Ghost which was given unto them: _and have fallen away_, καὶ παραπεσόντας· (Here is not a supposition, but a flat declaration of matter of fact) _to renew them again unto repentance: seeing they crucify to themselves the Son of_ God _afresh, and put him to an open shame_.

But that none may misunderstand these awful words, it should be carefully observed, 1. Who they are that are here spoken of; namely, they, and they only, who _were once_ thus _enlightened_. They only _who did taste of_ that _heavenly gift, and were_ thus _made partakers of the Holy Ghost_. So that all who have not experienced these things, are wholly unconcerned in this scripture. 2. What that falling away is which is here spoken of. It is an absolute, total apostacy. A believer may fall, and not fall away. He may fall and rise again. And if he should fall, even into sin, yet this case, dreadful as it is, is not desperate. For _we have an Advocate with the Father_, Jesus Christ _the righteous: and he is the propitiation for our sins_. But let him above all things beware, lest his _heart be hardened by the deceitfulness of sin_: lest he should sink lower and lower, ’till he wholly fall away, ’till he become as _salt_ that hath _lost its savour: for if we_ thus _sin wilfully, after we have received the_ experimental _knowledge of the truth, there remaineth no more sacrifice for sins: but a certain, fearful looking for of fiery indignation, which shall devour the adversaries_.

II. 1. “But although we may not wholly separate ourselves from mankind, although it be granted, we ought to season them, with the religion which God has wrought in our hearts, yet may not this be done insensibly? May we not convey this into others in a secret, and almost imperceptible manner? So that scarce any one shall be able to observe, how or when it is done? Even as salt conveys its own savour, into that which is seasoned thereby, without any noise, and without being liable to any outward observation. And if so, altho’ we do not go out of the world, yet we may lie hid in it. We may thus far keep our religion to ourselves, and not offend those whom we cannot help.”

2. Of this plausible reasoning of flesh and blood, our Lord was well aware also. And he has given a full answer to it in those words, which come now to be considered: in explaining which I shall endeavour to shew, as I proposed to do in the second place, that so long as true religion abides in our hearts, it is impossible to conceal it, as well as absolutely contrary to the design of its great Author.

And, first, it is impossible for any that have it, to conceal the religion of _Jesus Christ_. This our Lord makes plain beyond all contradiction, by a two-fold comparison. _Ye are the light of the world. A city set upon an hill cannot be hid._

_Ye_ Christians _are the light of the world_, with regard both to your tempers and actions. Your holiness makes you as conspicuous, as the sun in the midst of heaven. As ye cannot go out of the world, so neither can ye stay in it, without appearing to all mankind. Ye may not flee from men, and while ye are among them, it is impossible to hide your lowliness and meekness, and those other dispositions whereby ye aspire to be perfect, as your Father which is in heaven is perfect. Love cannot be hid any more than light; and least of all, when it shines forth in action; when ye exercise yourselves in the labour of love, in beneficence of every kind. As well may men think to hide a city, as to hide a Christian: yea, as well may they conceal a city set upon a hill, as a holy, zealous, active lover of God and man.

3. It is true, men who love darkness rather than light, because their deeds are evil, will take all possible pains to prove, that the light which is in you is darkness. They will say evil, all manner of evil, falsely, of the good which is in you: they will lay to your charge that which is farthest from your thoughts, which is the very reverse of all you are and all you do. And your patient continuance in well-doing, your meek suffering all things for the Lord’s sake, your calm, humble joy in the midst of persecution, your unwearied labour to overcome evil with good, will make you still more visible and conspicuous than ye were before.

4. *So impossible it is, to keep our religion from being seen, unless we cast it away: so vain is the thought, of hiding the light, unless by putting it out. Sure it is, that a secret, unobserved religion cannot be the religion of _Jesus Christ_. Whatever religion can be concealed, is not Christianity. If a Christian could be hid, he could not be compared to a city set upon an hill; to the light of the world, the sun shining from heaven, and seen by all the world below. Never therefore let it enter into the heart of him whom God hath renewed in the spirit of his mind, to hide that light, to keep his religion to himself; especially considering it is not only impossible, to conceal true Christianity, but likewise absolutely contrary to the design of the great Author of it.

5. This plainly appears from the following words: _neither do men light a candle to put it under a bushel_. *As if he had said, as men do not light a candle, only to cover and conceal it, so neither does God enlighten any soul with his glorious knowledge and love, to have it covered or concealed, either by prudence, falsely so called, or shame, or voluntary humility: to have it hid either in a desert, or in the world; either by avoiding men, or in conversing with them. _But they put it on a candlestick, and it giveth light to all that are in the house._ In like manner, it is the design of God, that every Christian should be in an open point of view: that he may give light to all around, that he may visibly express the religion of _Jesus Christ_.

6. Thus hath God in all ages spoken to the world, not only by precept but by example also. He hath _not left himself without witness_ in any nation, where the sound of the gospel hath gone forth, without a few who testified his truth, by their lives as well as their words. These have been _as lights shining in a dark place_. And from time to time they have been the means of enlightning some, of preserving a remnant, a little seed, which was _counted unto the_ Lord _for a generation_. They have led a few poor sheep out of the darkness of the world, and guided their feet into the way of peace.

7. One might imagine, that ♦where both scripture and the reason of things speak so clearly and expresly, there could not be much advanced on the other side, at least, not with any appearance of truth. But they who imagine thus, know little of the depths of _Satan_. After all that scripture and reason have said, so exceeding plausible are the pretences for solitary religion, for a Christian’s going out of the world, or at least hiding himself in it, that we need all the wisdom of God to see through the snare, and all the power of God to escape it: so many and strong are the objections which have been brought against being social, open, active Christians.

III. 1. To answer these was the third thing which I proposed. And, first, it has been often objected, that religion does not lie in outward things, but in the heart, the inmost soul: that it is the union of the soul with God, the life of God in the soul of man: that outside religion is nothing worth; seeing God _delighteth not in burnt offerings_, in outward services, but a pure and holy heart is the _sacrifice he will not despise_.

I answer, it is most true, that the root of religion lies in the heart, in the inmost soul: that this is, the union of the soul with God, the life of God in the soul of man. But if this root be really in the heart, it cannot but put forth branches. And these are, the several instances of outward obedience, which partake of the same nature with the root; and consequently, are not only marks or signs, but substantial parts of religion.

It is also true, that bare outside religion, which has no root in the heart, is nothing worth; that God delighteth not in _such_ outward services, no more than in Jewish burnt-offerings, and that a pure and holy heart is a sacrifice, with which he is always well pleased. But he is also well pleased with all that outward service, which arises from the heart: with the sacrifice of our prayers, (whether public or private) of our praises and thanksgivings: with the sacrifice of our goods, humbly devoted to him, and employed wholly to his glory: and with that of our bodies, which he peculiarly claims; which the apostle _beseeches_ us, _by the mercies of_ God, _to present unto him, a living sacrifice, holy, acceptable to_ God.

2. A second objection, nearly related to this, is, that love is all in all: that it is _the fulfilling of the law, the end of the commandment_, of every commandment of God: that all we do and all we suffer, if we have not charity, or love, profiteth us nothing: And therefore the apostle directs us, _to follow after charity_, and terms this, _the more excellent way_.

I answer, it is granted, that the love of God and man, arising from _faith unfeigned_, is all in all, the fulfilling of the law, the end of every commandment of God. It is true, that without this whatever we do, whatever we suffer profits us nothing. But it does not follow, that love is all in such a sense, as to supersede either faith or good works. It is _the fulfilling of the law_, not by releasing us from, but by constraining us to obey it. It is _the end of the commandment_, as every commandment leads to and centers in it. It is allowed, that whatever we do or suffer, without love, profits us nothing. But withal whatever we do or suffer in love, though it were only the suffering reproach for _Christ_, or the giving a cup of cold water in his name, it shall in no wise lose its reward.

3. “But does not the apostle direct us, to _follow after charity_? And does he not term it, _a more excellent way_?”――He does direct us to _follow after charity_. But not after that alone. His words are, [88]_Follow after charity; and desire spiritual gifts_. Yea, _follow after charity_; and desire to spend and to be spent for your brethren. _Follow after charity_; and as you have opportunity, do good to all men.

In the same verse also, wherein he terms this, the way of love, _a more excellent way_, he directs the _Corinthians_ to desire other gifts besides it: Yea to desire them earnestly. [89]_Covet earnestly_, saith he, _the best gifts: and yet I shew unto you a more excellent way_. More excellent than what? Than the gifts of _healing_, of _speaking with tongues_, and of _interpreting_, mentioned in the preceding verse. But not more excellent than the way of obedience. Of this the apostle is not speaking. Neither is he speaking of outward religion at all. So that this text is quite wide of the present question.

But suppose the apostle had been speaking of outward as well as inward religion, and comparing them together: suppose in the comparison he had given the preference ever so much to the latter: suppose he had preferred (as he justly might) a loving heart, before all outward works whatever: Yet it would not follow, that we were to reject, either one or the other. No; God hath joined them together from the beginning of the world. And let not man put them asunder.

4. “But God _is a Spirit, and they that worship him, must worship him in Spirit and in truth_. And is not this enough? Nay, ought we not to employ the whole strength of our mind herein? Does not attending to outward things, clog the soul, that it cannot soar aloft in holy contemplation? Does it not damp the vigour of our thought? Has it not a natural tendency, to incumber and distract the mind? Whereas St. _Paul_ would have us _to be without carefulness_, and to _wait upon the_ Lord _without distraction_.”