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28 - Upon our Lord’s Sermon on the Mount, Discourse VIII - Sermons on Several Occasions · Philosophy and Faith

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  Speaker 1: Upon our Lord's sermon on the Mount Discourse eight. Lay
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  Speaker 1: not up for yourselves treasures upon earth, where moth and
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  Speaker 1: rust doth corrupt, and where thieves break through and steal.
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  Speaker 1: But lay up for yourselves treasures in heaven, where neither
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  Speaker 1: moth nor rust doth corrupt, and where thieves do not
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  Speaker 1: break through nor steal. For where your treasure is there,
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  Speaker 1: will your heart be also. The light of the body
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  Speaker 1: is the eye. If therefore thine eye be single, thy
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  Speaker 1: whole body shall be full of light. But if thine
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  Speaker 1: eye be evil, thy whole body shall be full of darkness.
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  Speaker 1: If therefore the light that is in thee be darkness,
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  Speaker 1: how great is that darkness? Matthew Chapter six, verses nineteen
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  Speaker 1: to twenty three. From those which are commonly termed religious actions,
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  Speaker 1: and which are real branches of true religion, where they
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  Speaker 1: sprung from a pure and holy intention, and are performed
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  Speaker 1: in a manner suitable there too, our Lord proceeds to
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  Speaker 1: the actions of common life, and shows that the same
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  Speaker 1: purity of intention is as indispensably required in our ordinary
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  Speaker 1: business as in giving alms or fasting or prayer, and
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  Speaker 1: without question, the same purity of intention which makes our
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  Speaker 1: alms and devotions acceptable, must also make our labor or
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  Speaker 1: employment a proper offering to God. If a man pursues
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  Speaker 1: his business that he may raise himself to a state
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  Speaker 1: of honor and riches in the world, he is no
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  Speaker 1: longer serving God in his employment, and has no more
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  Speaker 1: title to a reward from God than he who gives
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  Speaker 1: alms that he may be seen, or prays that he
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  Speaker 1: may be heard of men. For vain and earthly designs
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  Speaker 1: are no more allowable in our employments than in our
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  Speaker 1: alms and devotions. They are not only evil when they
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  Speaker 1: mix with our good works, with our religious actions, but
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  Speaker 1: they have the same evil nature when they enter into
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  Speaker 1: the common business of our employments. If it were allowable
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  Speaker 1: to pursue them in our worldly employments, it would be
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  Speaker 1: allowable to pursue them in our devotions. But as our
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  Speaker 1: alms and devotions are not an acceptable service, but when
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  Speaker 1: they proceed from a pure intention, so our common employment
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  Speaker 1: cannot be reckoned a service to Him. But when it
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  Speaker 1: is performed with the same piety of heart. This our
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  Speaker 1: blessed Lord declares in the liveliest manner, in those strong
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  Speaker 1: and comprehensive words which he explains in forces and enlarges
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  Speaker 1: upon throughout this whole chapter. The light of the body
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  Speaker 1: is the eye. If therefore thine eye be single, thy
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  Speaker 1: whole body shall be full of light. But if thine
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  Speaker 1: eye be evil, thy whole body shall be full of darkness.
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  Speaker 1: The eye is the intention. What the eye is to
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  Speaker 1: the body, The intention is to the soul. As the
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  Speaker 1: one guides all the motions of the body, so does
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  Speaker 1: the other those of the soul. This eye of the
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  Speaker 1: soul is then said to be single when it looks
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  Speaker 1: at one thing. Only when we have no other design
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  Speaker 1: but to know God and Jesus Christ, whom he hath sent,
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  Speaker 1: to know Him with suitable affections, loving Him as He
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  Speaker 1: hath loved us, to please God in all things, to
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  Speaker 1: serve God as we love Him with all our heart
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  Speaker 1: and mind and soul and strength, and to enjoy God
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  Speaker 1: in all and above all things, in time and in eternity.
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  Speaker 1: If thine eye be thus single, thus fixed on God,
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  Speaker 1: thy whole body shall be full of light. Thy whole
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  Speaker 1: body all that is guided by the intention, as the
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  Speaker 1: body is by the eye. All that art, all thou art,
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  Speaker 1: all thou doest, thy desires, tempers affections, thy thoughts and
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  Speaker 1: words and actions. The whole of these shall be full
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  Speaker 1: of light, full of true divine knowledge. This is the
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  Speaker 1: first thing we may here understand by light. In His light,
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  Speaker 1: thou shalt see light. He which of old commandeth light
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  Speaker 1: to shine out of darkness, shall shine in thy heart.
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  Speaker 1: He shall enlighten the eyes of thy understanding with the
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  Speaker 1: knowledge of the glory of God. His spirit shall reveal
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  Speaker 1: unto THEE the deep things of God. The inspiration of
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  Speaker 1: the Holy One shall give THEE understanding and cause THEE
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  Speaker 1: to know wisdom secretly. Yea, the anointing which thou receivest
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  Speaker 1: of Him shall abide in THEE and teach THEE of
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  Speaker 1: all things. How does experience confirm this? Even after God
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  Speaker 1: hath opened the eyes of our understanding, If we seek
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  Speaker 1: or desire anything else than God, how soon is our
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  Speaker 1: foolish heart darkened? Then clouds again rest upon our souls.
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  Speaker 1: Doubts and fears again overwhelm us. We are tossed to
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  Speaker 1: and fro and know not what to do, or which
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  Speaker 1: is the path wherein we should go. But when we
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  Speaker 1: desire and seek nothing but God, clouds and doubts vanish away.
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  Speaker 1: We who were sometimes darkness, are now light in the Lord.
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  Speaker 1: The light now shineth as the day, and we find
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  Speaker 1: the path of the Upright is light. God showeth us
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  Speaker 1: the path wherein we should go, and maketh playing the
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  Speaker 1: way before our face. The second thing which we may
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  Speaker 1: here understand by light is holiness. While thou seekest God
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  Speaker 1: in all things, thou shalt find Him in all the
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  Speaker 1: fountain of all holiness, continually filling thee with his own likeness,
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  Speaker 1: with justice, mercy, and truth. While thou lookest unto Jesus
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  Speaker 1: and him alone, thou shalt be filled with the mind
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  Speaker 1: that was in him. Thy soul shall be renewed day
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  Speaker 1: by day after the image of Him that created it.
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  Speaker 1: If the eye of thy mind be not removed from him,
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  Speaker 1: if thou endurest as seeing Him that is invisible, and
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  Speaker 1: seeking nothing else in heaven or earth, then as thou
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  Speaker 1: beholdest the glory of the Lord, thou shalt be transformed
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  Speaker 1: into the same image, from glory to glory by the
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  Speaker 1: Spirit of the Lord. And it is also a matter
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  Speaker 1: of daily experience that by grace we are thus saved
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  Speaker 1: through faith. It is by faith that the eye of
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  Speaker 1: the mind is opened to see the light of the
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  Speaker 1: glorious love of God. And as long as it is
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  Speaker 1: steadfastly fixed thereon on God in Christ, reconciling the world
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  Speaker 1: unto himself, we are more and more filled with the
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  Speaker 1: love of God and man, with meekness, gentleness, long suffering,
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  Speaker 1: with all the fruits of holiness which are through Christ Jesus,
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  Speaker 1: to the glory of the Father. This light which fills
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  Speaker 1: him who has a single eye, implies thirdly, happiness as
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  Speaker 1: well as holiness. Surely light is sweet and a pleasant thing.
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  Speaker 1: It is to see the sun, but how much more
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  Speaker 1: to see the sun of righteousness continually shining upon the soul.
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  Speaker 1: And if there be any consolation in Christ, if any
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  Speaker 1: comfort of love, if any peace that passeth all understanding,
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  Speaker 1: if any rejoicing in hope of the glory of God,
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  Speaker 1: they all belong to him whose eye is single. Thus
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  Speaker 1: is his whole body full of light. He walketh in
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  Speaker 1: the light, as God is in the light, rejoicing evermore,
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  Speaker 1: praying without ceasing, and in everything giving thanks, enjoying whatever
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  Speaker 1: is the will of God concerning him in Christ Jesus.
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  Speaker 1: But if thine eye be evil, thy whole body shall
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  Speaker 1: be full of darkness. If thine eye be evil, we
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  Speaker 1: see there is no medium between a single and an
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  Speaker 1: evil eye. If the eye be not single, then it
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  Speaker 1: is evil. If the intention in whatever we do be
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  Speaker 1: not singly to God. If we seek anything else that
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  Speaker 1: our mind and conscience are defiled, Our eye therefore is evil.
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  Speaker 1: If in anything we do aim at any other end
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  Speaker 1: than God. If we have any view but to know
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  Speaker 1: and to love God, to please and serve Him in
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  Speaker 1: all things, If we have any other design than to
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  Speaker 1: enjoy God, to be happy in Him, both now and forever.
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  Speaker 1: If thine eye be not singly fixed on God, thy
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  Speaker 1: whole body shall be full of darkness, the veil shall
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  Speaker 1: still remain on thy heart. Thy mind shall be more
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  Speaker 1: and more blinded by the God of this world. Lest
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  Speaker 1: the light of the glorious Gospel of Christ should shine
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  Speaker 1: upon thee, thou wilt be full of ignorance and error,
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  Speaker 1: touching the things of God, not being able to receive
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  Speaker 1: or discern them. And even when thou hast some desire
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  Speaker 1: to serve God, thou wilt be full of uncertainty as
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  Speaker 1: to the manner of serving Him, finding doubts and difficulties
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  Speaker 1: on every side, and not seeing any way to escape. YEA,
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  Speaker 1: if thine eye be not single, if thou seek any
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  Speaker 1: of the things of earth, thou shalt be full of
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  Speaker 1: ung good and unrighteousness, thy desires, tempers, affections, being all
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  Speaker 1: out of course, being all dark and vile and vain,
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  Speaker 1: and thy conversation will be evil as well as thy
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  Speaker 1: heart not seasoned with salt or meet to minister grace
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  Speaker 1: unto the hearers, but idle, unprofitable, corrupt, grievous to the
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  Speaker 1: Holy Spirit of God. Both destruction and unhappiness are in
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  Speaker 1: thy ways. For the way of peace, hast thou not known.
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  Speaker 1: There is no peace, no settled, solid peace for them
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  Speaker 1: that know not God. There is no true or lasting
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  Speaker 1: content for any who do not seek Him with their
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  Speaker 1: whole heart. While thou aimest at any of the things
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  Speaker 1: that perish, all that cometh is vanity. YEA, not only vanity,
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  Speaker 1: but vexation of spirit, and that both in the purson
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  Speaker 1: suit and the enjoyment. Also thou walkest indeed in a
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  Speaker 1: vain shadow, and disquietest thyself in vain. Thou walkest in
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  Speaker 1: darkness that may be felt sleep on, but thou canst
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  Speaker 1: not take thy rest the dreams of life can give pain,
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  Speaker 1: and that thou knowest, but ease they cannot give. There
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  Speaker 1: is no rest in this world or the world to come,
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  Speaker 1: but only in God, the center of spirits. If the
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  Speaker 1: light which is in thee be darkness, how great is
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  Speaker 1: that darkness. If the intention which ought to enlighten the
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  Speaker 1: whole soul, to fill it with knowledge and love and peace,
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  Speaker 1: and which in fact does so as long as it
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  Speaker 1: is single, so long as it aims at God alone,
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  Speaker 1: If this be darkness, if it aim at anything beside God,
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  Speaker 1: and consequently cover the soul with darkness instead of light,
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  Speaker 1: with ignorance and error, with sin and misery, Oh, how
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  Speaker 1: great is that darkness. It is the very smoke which
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  Speaker 1: ascends out of the bottomless pit. It is the essential
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  Speaker 1: night which reigns in the lowest deep, in the land
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  Speaker 1: of the shadow of death. Therefore, lay not up for
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  Speaker 1: yourselves treasures upon earth, where moth and rust doth corrupt,
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  Speaker 1: and where thieves break through and steel. If you do,
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  Speaker 1: it is plain your eye is evil. It is not
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  Speaker 1: singly fixed on God. With regard to most of the
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  Speaker 1: commandments of God, whether relating to the heart or life.
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  Speaker 1: The heathens of Africa or America stand much on a
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  Speaker 1: level with those that are called Christians. The Christians observe
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  Speaker 1: them only a few, being accepted very near as much
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  Speaker 1: as the Heathens. For instance, the generality of the natives
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  Speaker 1: of England, commonly called Christians, are as sober and as
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  Speaker 1: temperate as the generality of the Heathens near the Cape
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  Speaker 1: of Good Hope. And so the Dutch or French Christians
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  Speaker 1: are as humble and as chaste as the Choctaw or
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  Speaker 1: Cherokee Indians. It is not easy to say, when we
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  Speaker 1: compare the bulk of the nations of Europe with those
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  Speaker 1: of America, whether the superiority lies on the one side
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  Speaker 1: or the other. At least the American has not much
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  Speaker 1: the advantage. But we cannot affirm this with regard to
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  Speaker 1: the command now before us. Here the Heathen has far
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  Speaker 1: the pre eminence. He desires and seeks nothing more than
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  Speaker 1: plain food to eat and plain raiment to put on.
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  Speaker 1: And he seeks this only from day to day. He reserves.
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  Speaker 1: He lays up nothing unless it be as much corn
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  Speaker 1: at one season of the year as he will need
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  Speaker 1: before that season. Returns this command. Therefore, the Heathens, though
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  Speaker 1: they know it not do constantly and punctually observe. They
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  Speaker 1: lay up for themselves no treasures upon earth, no stores
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  Speaker 1: of purple or fine linen, of gold or silver, which
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  Speaker 1: either moth or rust may corrupt, or thieves break through
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  Speaker 1: and steal. But how do the Christians observe what they
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  Speaker 1: profess to receive as a command of the most High God.
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  Speaker 1: Not at all, not in any degree, no more than
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  Speaker 1: if no such command had ever been given to man.
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  Speaker 1: Even the good Christians, as they are accounted by others,
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  Speaker 1: as well as themselves, pay no manner of regard. There too,
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  Speaker 1: It might as well be still hid in its original Greek,
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  Speaker 1: for any notice they take of it. In what Christian
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  Speaker 1: city do you find one man of five hundred who
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  Speaker 1: makes the least scruple of laying up just as much
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  Speaker 1: treasure as he can, of increasing his goods just as
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  Speaker 1: far as he is able. There are, indeed, those who
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  Speaker 1: would not do this unjustly. There are many who will
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  Speaker 1: neither rob nor or steel, and some who will not
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  Speaker 1: defraud their neighbor, nay, who will not gain either by
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  Speaker 1: his ignorance or necessity. But this is quite another point.
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  Speaker 1: Even these do not scruple the thing, but the manner
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  Speaker 1: of it. They do not scruple the laying up treasures
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  Speaker 1: upon earth, but the laying them up by dishonesty. They
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  Speaker 1: do not start at disobeying Christ, but at a breach
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  Speaker 1: of heathen morality, so that even these honest men do
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  Speaker 1: no more obey this command than a highwayman or housebreaker. Nay,
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  Speaker 1: they never designed to obey it. From their youth up.
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  Speaker 1: It never entered into their thoughts. They were bred up
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  Speaker 1: by their Christian parents, masters, and friends without any instruction
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  Speaker 1: at all concerning it, unless it were this, to break
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  Speaker 1: it as soon and as much as they could, and
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  Speaker 1: to continue breaking it to their lives end. There is
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  Speaker 1: no one instance of spiritual infatuation in the world world
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  Speaker 1: which is more amazing than this. Most of these very
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  Speaker 1: men read or hear the Bible, read many of them
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  Speaker 1: every Lord's day. They have read or heard these words
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  Speaker 1: a hundred times, yet never suspected that they are themselves
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  Speaker 1: condemned thereby any more than those which forbid parents to
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  Speaker 1: offer up their sons or daughters unto Moloch. So that
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  Speaker 1: God would speak to these miserable self deceivers with his
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  Speaker 1: own voice, his mighty voice, that they may at last
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  Speaker 1: awake out of the snare of the devil, and the
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  Speaker 1: scales may fall from their eyes. Do you ask what
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  Speaker 1: it is to lay up treasures on earth? It will
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  Speaker 1: be needful to examine this thoroughly, And let us first
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  Speaker 1: observe what is not forbidden in this command, that we
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  Speaker 1: may then clearly discern what is we are not forbidden
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  Speaker 1: in this command. First, to provide things honest in the
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  Speaker 1: sight of all men, to provide wherewith we may render,
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  Speaker 1: unto all their due, whatsoever they can justly demand of us.
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  Speaker 1: So far from it that we are taught of God
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  Speaker 1: to owe no man anything, We are taught therefore to
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  Speaker 1: use all diligence in our calling in order to owe
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  Speaker 1: no man anything, thus being no other than a plain
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  Speaker 1: law of common justice, which our Lord came not to destroy,
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  Speaker 1: but to fulfill. Neither. Secondly, does He here forbid that
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  Speaker 1: providing for ourselves such things as are needful for the body,
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  Speaker 1: a sufficiency of plain, wholesome food to eat, and clean
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  Speaker 1: raiment to put on. Yea, it is our duty, so
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  Speaker 1: far as God puts it into our power, to provide
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  Speaker 1: these things, also to the end that we may eat
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  Speaker 1: our own bread and be burdensome to no man. Nor
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  Speaker 1: yet are we forbidden. Thirdly, to provide for our children
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  Speaker 1: and for those of our own household. This also it
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  Speaker 1: is our duty to do, even upon principles of heathen morality.
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  Speaker 1: Every man ought to provide the plain necessaries of life,
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  Speaker 1: both for his own wife and children, and to put
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  Speaker 1: them into capacity of providing these for themselves when he
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  Speaker 1: has gone hence and is no more seen. I say,
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  Speaker 1: of providing these the plain necessaries of life, not delicacies,
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  Speaker 1: not superfluities, and that by their diligent labor. For it
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  Speaker 1: is no man's duty to furnish them any more than
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  Speaker 1: himself with the means either of luxury or idleness. But
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  Speaker 1: if any man provides not thus far for his own children,
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  Speaker 1: as well as for the widows of his own house,
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  Speaker 1: of whom primarily Saint Paul is speaking in these well
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  Speaker 1: known words to Timothy, he hath practically denied the faith,
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  Speaker 1: and is worse than an infidel or heathen. Lastly, we
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  Speaker 1: are not forbidden in these words to lay up, from
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  Speaker 1: time to time what is needful for the carrying on
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  Speaker 1: of our worldly business, in such a measure and a
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  Speaker 1: degree as is sufficient to answer the foregoing purposes in
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  Speaker 1: such a measure as first to own no man anything,
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  Speaker 1: secondly to procure for ourselves the necessaries of life, and
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  Speaker 1: thirdly to furnish those of our own house with them
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  Speaker 1: while we live, and with the means of procuring them
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  Speaker 1: when we are gone. We may now clearly discern, unless
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  Speaker 1: we are unwilling to discern it, what that is which
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  Speaker 1: is forbidden here. It is the designedly procuring more of
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  Speaker 1: this world's goods than will answer the foregoing purposes. The
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  Speaker 1: laboring after a larger measure of worldly substance, a larger
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  Speaker 1: increase of gold and silver, The laying up any more
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  Speaker 1: than these ends require is what is here expressly and
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  Speaker 1: absolutely forbidden. If the words have any meaning at all,
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  Speaker 1: it must be this, for they are capable of no other. Consequently,
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  Speaker 1: whoever he is that owing no man anything, and having
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  Speaker 1: food and raiment for himself in his household, together with
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  Speaker 1: a sufficiency to carry on his worldly business, so far
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  Speaker 1: as answers these reasonable purposes, whosoever, I say, being already
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  Speaker 1: in these circumstances, seeks a still larger portion on earth,
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  Speaker 1: he lives in an open, habitual denial of the Lord
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  Speaker 1: that brought him he hath practically denied the faith and
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  Speaker 1: is worse than an African or American infidel. Hear ye
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  Speaker 1: this all, ye that dwell in the world and love
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  Speaker 1: the world wherein ye dwell, ye may be highly esteemed
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  Speaker 1: of men, But ye are an abomination in the sight
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  Speaker 1: of God. How long shall your souls cleave to the dust?
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  Speaker 1: How long will ye load yourselves with thick clay? When
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  Speaker 1: will ye awake and see that the open, speculative heathens
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  Speaker 1: are nearer the Kingdom of Heaven than you? When will
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  Speaker 1: ye be persuaded to choose the better part that which
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  Speaker 1: cannot be taken away from you? Will ye seek to
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  Speaker 1: lay up treasures in heaven, renouncing dreading, abhorring all other
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  Speaker 1: If you aim at laying up treasures on earth, you
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  Speaker 1: are not barely losing your time and spending your strength
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  Speaker 1: for that which is not bred. For what is the fruit?
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  Speaker 1: If you succeed, you have murdered your own soul. You
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  Speaker 1: have extinguished the last spark of spiritual life therein now. Indeed,
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  Speaker 1: in the midst of life you are in death. You
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  Speaker 1: are a living man, but a dead Christian. For where
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  Speaker 1: your treasure is there will your heart be also your
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  Speaker 1: heart is sunk into the dust. Your soul cleaveth to
• 21:39
  Speaker 1: the ground. Your affections are set not on things above,
• 21:44
  Speaker 1: but on things of the earth, on poor husks that
• 21:47
  Speaker 1: may poison but cannot satisfy everlasting spirit made for God.
• 21:52
  Speaker 1: Your love, your joy, your desire are all placed on
• 21:56
  Speaker 1: the things which perish in the using. You have thrown
• 21:59
  Speaker 1: away the true treasure in heaven, God and Christ are lost.
• 22:04
  Speaker 1: You have gained riches and hell fire. Oh how hardly
• 22:10
  Speaker 1: shall they that have riches enter into the Kingdom of God.
• 22:13
  Speaker 1: When our Lord's disciples were astonished at his speaking, Thus
• 22:17
  Speaker 1: he was so far from retracting it that he repeated
• 22:20
  Speaker 1: the same important truth in stronger terms than before. It
• 22:24
  Speaker 1: is easier for a camel to go through the eye
• 22:25
  Speaker 1: of a needle than for a rich man to enter
• 22:27
  Speaker 1: into the Kingdom of God. How hard it is for
• 22:31
  Speaker 1: them whose very word is applauded not to be wise
• 22:34
  Speaker 1: in their own eyes. How hard for them not to
• 22:37
  Speaker 1: think themselves better than the poor, base, uneducated herd of men.
• 22:42
  Speaker 1: How hard not to seek happiness in their riches or
• 22:45
  Speaker 1: in things dependent upon them. In gratifying the desire of
• 22:49
  Speaker 1: the flesh, the desire of the eye or the pride
• 22:51
  Speaker 1: of life. O ye rich, how can ye escape the
• 22:56
  Speaker 1: damnation of hell? Only with God all things are possible.
• 23:03
  Speaker 1: And even if you do not succeed, what is the
• 23:06
  Speaker 1: fruit of your endeavoring to lay up treasures on earth?
• 23:10
  Speaker 1: They that will be rich hoi baluminoi potien They that
• 23:15
  Speaker 1: desire that endeavor after it, whether they succeed or know,
• 23:19
  Speaker 1: fall into a temptation and a snare, a gin, a
• 23:23
  Speaker 1: trap of the devil, and into many foolish and hurtful
• 23:26
  Speaker 1: lusts epithymius and noetois desires with which reason hath nothing
• 23:33
  Speaker 1: to do, such as properly belong not to rational and
• 23:37
  Speaker 1: immortal beings, but only to the brute beasts which have
• 23:40
  Speaker 1: no understanding, which drown men in destruction and perdition, in
• 23:45
  Speaker 1: present and eternal misery. Let us but open our eyes,
• 23:50
  Speaker 1: and we may daily see the melancholy proofs of this.
• 23:53
  Speaker 1: Men who, desiring, resolving to be rich, coveting after money,
• 23:58
  Speaker 1: the root of all evil, have already pierced themselves through
• 24:02
  Speaker 1: with many sorrows, and anticipated the hell to which they
• 24:05
  Speaker 1: are going. The cautiousness which with the Apostle here speaks,
• 24:10
  Speaker 1: is highly observable. He does not affirm this absolutely of
• 24:14
  Speaker 1: the rich, for men may possibly be rich without any
• 24:17
  Speaker 1: fault of his, by an over ruling providence preventing his
• 24:21
  Speaker 1: own choice. But he affirms it of hooy below Manoi Plourian.
• 24:26
  Speaker 1: Those who desire or seek to be rich. Riches, dangerous
• 24:30
  Speaker 1: as they are, do not always drown men in destruction
• 24:33
  Speaker 1: and perdition. But the desire of riches does. Those who
• 24:38
  Speaker 1: calmly desire and deliberately seek to attain them, whether they
• 24:41
  Speaker 1: do in fact gain the world or know to infallibly
• 24:45
  Speaker 1: lose their own souls. These are they that sell him
• 24:49
  Speaker 1: who bought them with his blood, for a few pieces
• 24:52
  Speaker 1: of gold or silver. These enter into a covenant with
• 24:55
  Speaker 1: death and hell, and their covenant shall stand. For they
• 24:59
  Speaker 1: are daily making themselves meet to partake of their inheritance
• 25:03
  Speaker 1: with the devil and his angels. O who will warn
• 25:07
  Speaker 1: this generation of vipers to flee from the wrath to come?
• 25:11
  Speaker 1: Not those who lie at their gait or cringe at
• 25:14
  Speaker 1: their feet, desiring to be fed with the crumbs that
• 25:16
  Speaker 1: fall from their tables. Not those who court their favor
• 25:20
  Speaker 1: or fear their frown. None of those who mind earthly
• 25:24
  Speaker 1: things But if there be a Christian upon earth, if
• 25:27
  Speaker 1: there be a man who hath overcome the world, who
• 25:30
  Speaker 1: desires nothing but God and fears none but Him, that
• 25:33
  Speaker 1: is able to destroy both body and soul in hell, Thou, o,
• 25:37
  Speaker 1: Man of God, speak and spare, not Lift up thy
• 25:41
  Speaker 1: voice like a trumpet, cry aloud, and show these honorable
• 25:45
  Speaker 1: sinners the desperate condition wherein they stand. It may be
• 25:50
  Speaker 1: one in a thousand may have ears to hear, may
• 25:53
  Speaker 1: arise and shake himself from the dust, may break loose
• 25:56
  Speaker 1: from these chains that bind him to the earth, and
• 25:59
  Speaker 1: at LEAs length lay up treasures in heaven. And if
• 26:03
  Speaker 1: it should be that one of these, by the mighty
• 26:06
  Speaker 1: power of God awoke and asked what must I do
• 26:09
  Speaker 1: to be saved? The answer, according to the oracles of
• 26:13
  Speaker 1: God is clear, full and express. God doth not say
• 26:18
  Speaker 1: to thee sell all that thou hast. Indeed, he who
• 26:22
  Speaker 1: seeth the hearts of men sought needful to enjoin this
• 26:25
  Speaker 1: in one peculiar case, that of the young rich ruler,
• 26:29
  Speaker 1: but he never laid it down for a general rule
• 26:32
  Speaker 1: to all rich men in all succeeding generations. His direction
• 26:36
  Speaker 1: is first, be not high minded. God seeth not as
• 26:41
  Speaker 1: man seeth. He esteems THEE not for thy riches, grandeur,
• 26:46
  Speaker 1: or equipage, for any qualification or accomplishment which is directly
• 26:50
  Speaker 1: or indirectly owing to thy wealth, which can be bought
• 26:53
  Speaker 1: or procured. Thereby, all these are with Him as dung
• 26:57
  Speaker 1: and dross. Let them be so with THEE. Also, beware
• 27:02
  Speaker 1: thou think not thyself to be one jot wiser or
• 27:05
  Speaker 1: better for all these things. Weigh thyself in another balance.
• 27:11
  Speaker 1: Estimate thyself only by the measure of faith and love
• 27:14
  Speaker 1: which God hath given THEE. If thou hast more of
• 27:17
  Speaker 1: the knowledge and love of God than he, thou art
• 27:20
  Speaker 1: on this account, and no other wiser and better, more
• 27:24
  Speaker 1: valuable and honorable than him who is with the dogs
• 27:26
  Speaker 1: of thy flock. But if thou hast not this treasure,
• 27:30
  Speaker 1: those art more foolish, more vile, more truly contemptible, I
• 27:34
  Speaker 1: will not say, than the lowest servant under thy roof,
• 27:38
  Speaker 1: But then the beggar laid at thy gait full of sores. Secondly,
• 27:44
  Speaker 1: trust not in uncertain riches, Trust not in them for help,
• 27:48
  Speaker 1: and trust not in them for happiness. First, trust not
• 27:53
  Speaker 1: in them for help. Thou art miserably mistaken. If thou
• 27:56
  Speaker 1: lookest for this in gold or silver, these are no
• 28:00
  Speaker 1: more able to set thee above the world than to
• 28:02
  Speaker 1: set thee above the devil. Know that both the world
• 28:06
  Speaker 1: and the Prince of this world laugh at all such
• 28:08
  Speaker 1: preparations against them. These will little avail in the day
• 28:12
  Speaker 1: of trouble, even if they remain in the trying hour.
• 28:16
  Speaker 1: But it is not certain that they will, For how
• 28:18
  Speaker 1: oft do they make themselves wings and fly away? But
• 28:23
  Speaker 1: if not, what support will they afford even in the
• 28:26
  Speaker 1: ordinary troubles of life? The desire of thy eyes, the
• 28:30
  Speaker 1: wife of thy youth, thy son, thine only son, or
• 28:34
  Speaker 1: the friend which was as thy own soul is taken
• 28:37
  Speaker 1: away at a stroke? Will these riches reanimate the breathless clay,
• 28:43
  Speaker 1: or call back its late inhabitant? Will they secure thee
• 28:46
  Speaker 1: from sickness, diseases? Pain? Do these visit the poor? Only? Nay,
• 28:53
  Speaker 1: he that feeds thy flocks or tills thy ground has
• 28:57
  Speaker 1: less sickness and pain than thou. He is more rarely
• 29:01
  Speaker 1: visited by these unwelcome guests. And if they come there
• 29:05
  Speaker 1: at all, they are more easily driven away from the
• 29:07
  Speaker 1: little cot than from the couch topped palaces, and during
• 29:12
  Speaker 1: the time that thy body is chastened with pain or
• 29:15
  Speaker 1: consumes away with pining sickness, How do thy treasures help
• 29:18
  Speaker 1: thee let the poor heathen? Answer utelpum pictae tabulae fomentapodogram
• 29:26
  Speaker 1: araculis sidharii colecta sorde dolentus. Such help as pictures to
• 29:33
  Speaker 1: sore eyes afford as heaped up tables to their gouty lord.
• 29:39
  Speaker 1: But there is at hand a greater trouble than these.
• 29:43
  Speaker 1: Thou art to die. Thou art to sink into dust,
• 29:47
  Speaker 1: to return to the ground from which thou wast taken,
• 29:50
  Speaker 1: to mix with common clay. Thy body is to go
• 29:54
  Speaker 1: to the earth as it was, while thy spirit returns
• 29:57
  Speaker 1: to God that gave it. And the time draws on,
• 30:00
  Speaker 1: the years slide away with a swift, though silent pace.
• 30:04
  Speaker 1: Perhaps your day is far spent, the noon of life
• 30:07
  Speaker 1: is past, and the evening shadows begin to rest upon you.
• 30:11
  Speaker 1: You feel in yourself sure approaching decay. The springs of
• 30:16
  Speaker 1: life wear a pace. Now what help is there in
• 30:20
  Speaker 1: your riches? Do they sweeten death? Do they endear that
• 30:24
  Speaker 1: solemn hour? Quite the reverse o death? How bitter art
• 30:29
  Speaker 1: thou to a man that liveth at rest in his possessions,
• 30:33
  Speaker 1: how unacceptable to him is that awful sentence? This night?
• 30:37
  Speaker 1: Shall thy soul be required of thee? Or will they
• 30:41
  Speaker 1: prevent the unwelcome stroke? Or protract the dreadful hour? Can
• 30:45
  Speaker 1: they deliver your soul that it should not see death?
• 30:49
  Speaker 1: Can they restore the years that are past? Can they
• 30:52
  Speaker 1: add to your point of time a month, a day,
• 30:55
  Speaker 1: an hour, a moment? Or will the good things you
• 30:59
  Speaker 1: have chosen for your portion here follow you over the
• 31:02
  Speaker 1: great gulf? Not so naked you came into this world naked?
• 31:08
  Speaker 1: You must return the cuenda tell us at domus at
• 31:14
  Speaker 1: Plakan's uxor ncay harm quas colis arborum te praeter invisum
• 31:22
  Speaker 1: kupresso ule brevum dominum sequitour. The following is Boscowen's translation
• 31:30
  Speaker 1: of these verses from Horace, thy lands, thy dome, thy
• 31:34
  Speaker 1: pleasing wife. These must thou quit tis nature's doom. No
• 31:40
  Speaker 1: tree whose culture charms thy life, save the sad cypress
• 31:45
  Speaker 1: awaits thy tomb. Surely were not these truths too plain
• 31:51
  Speaker 1: to be observed? Because they are too plain to be denied?
• 31:55
  Speaker 1: No man that is to die could possibly trust for
• 31:58
  Speaker 1: help in uncertain riches, and trust not in them for happiness,
• 32:04
  Speaker 1: For here also they will be found deceitful upon the weights. Indeed,
• 32:09
  Speaker 1: this every reasonable man may infer from what has been
• 32:12
  Speaker 1: observed already. For if neither thousands of gold and silver,
• 32:17
  Speaker 1: nor any of the advantages or pleasures purchased thereby, can
• 32:20
  Speaker 1: prevent our being miserable, it evidently follows that they cannot
• 32:24
  Speaker 1: make us happy. What happiness can they afford? To him who,
• 32:29
  Speaker 1: in the midst of all is constrained to cry out
• 32:32
  Speaker 1: to my new courts, sad thought does still repair and
• 32:36
  Speaker 1: round my gilded roofs hangs hovering care. Indeed, experiences here
• 32:43
  Speaker 1: so full, strong, and undeniable, that it makes all other
• 32:47
  Speaker 1: arguments needless appeal. We therefore, to fact, are the rich
• 32:52
  Speaker 1: and great the only happy men? And is each of
• 32:55
  Speaker 1: them more or less happy in proportion to his measure
• 32:57
  Speaker 1: of riches? Are they happy? I had well nigh said,
• 33:03
  Speaker 1: they are of all men most miserable? Rich man, For once,
• 33:08
  Speaker 1: speak the truth from thy heart, Speak both for thyself
• 33:12
  Speaker 1: and for thy brethren. Amidst our plenty something still to
• 33:18
  Speaker 1: me to thee to him is wanting that cruel something
• 33:23
  Speaker 1: unpossessed corrodes and leavens all the rest yea, and so
• 33:29
  Speaker 1: it will till thy wearisome. Days of vanity are shut
• 33:33
  Speaker 1: up in the night of death. Surely then to trust
• 33:37
  Speaker 1: in riches, for happiness is the greatest folly of all
• 33:41
  Speaker 1: that are under the sun. Are you not convinced of this?
• 33:45
  Speaker 1: Is it possible? You should still expect to find happiness
• 33:48
  Speaker 1: in money or all it can procure. What can silver
• 33:53
  Speaker 1: and gold, and eating and drinking, and horses and servants
• 33:57
  Speaker 1: and glittering apparel and diversion and pleasures as they are
• 34:01
  Speaker 1: called make THEE happy? They can as soon make THEE immortal.
• 34:08
  Speaker 1: These are all dead, show regard them. Not. Trust thou
• 34:12
  Speaker 1: in the living God. So shalt thou be safe under
• 34:16
  Speaker 1: the shadow of the Almighty. His faithfulness and truth shall
• 34:20
  Speaker 1: be thy shield and buckler. He is a very present
• 34:23
  Speaker 1: help in time of trouble, such an help as can
• 34:26
  Speaker 1: never fail. Then shalt thou say, if all other friends die,
• 34:32
  Speaker 1: the Lord liveth and blessed, be my strong helper. He
• 34:36
  Speaker 1: shall remember THEE when thou liest sick upon thy bed,
• 34:40
  Speaker 1: when vain is the help of man, when all things
• 34:43
  Speaker 1: of earth can give no support. He will make all
• 34:46
  Speaker 1: thy bed in thy sickness. He will sweeten thy pain.
• 34:51
  Speaker 1: The consolations of God shall cause thee to clap thy
• 34:54
  Speaker 1: hands in the flames. And even when this house of
• 34:57
  Speaker 1: earth is well nigh shaken down, when it is just
• 35:00
  Speaker 1: ready to drop into the dust, he will teach thee
• 35:03
  Speaker 1: to say, Oh, Death, where is thy sting o grave?
• 35:08
  Speaker 1: Where is thy victory? Thanks be unto God, who giveth
• 35:12
  Speaker 1: me the victory through my Lord Jesus Christ. Oh, trust
• 35:18
  Speaker 1: him for happiness as well as for help. All the
• 35:21
  Speaker 1: springs of happiness are in him. Trust in Him who
• 35:25
  Speaker 1: giveth us all things richly to enjoy perchanti plausi os
• 35:30
  Speaker 1: panta iss apalausan who of his own rich and free
• 35:35
  Speaker 1: mercy holds them out to us as in his own hand, that,
• 35:39
  Speaker 1: receiving them as his gift and as pledges of his love,
• 35:43
  Speaker 1: we may enjoy all that we possess. It is his
• 35:47
  Speaker 1: love gives a relish to all we taste, puts life
• 35:50
  Speaker 1: and sweetness into all, while every creature leads us up
• 35:54
  Speaker 1: to the great Creator, and all earth is a scale
• 35:57
  Speaker 1: to Heaven. He transfuses the joy that are at his
• 36:00
  Speaker 1: own right hand into all he bestows on his thankful children, who,
• 36:05
  Speaker 1: having fellowship with the Father and his son Jesus Christ,
• 36:09
  Speaker 1: enjoy him in all and above all. Thirdly, we seek
• 36:14
  Speaker 1: not to increase in goods. Lay not up for thyself
• 36:18
  Speaker 1: treasures upon earth. This is a flat, positive command, full
• 36:23
  Speaker 1: as clear as thou shalt not commit adultery. How then,
• 36:28
  Speaker 1: is it possible for a rich man to grow richer
• 36:30
  Speaker 1: without denying the Lord that bought him? Yea, How can
• 36:34
  Speaker 1: any man who has already the necessaries of life gain
• 36:37
  Speaker 1: or aim at more and be guiltless? Lay not up,
• 36:41
  Speaker 1: saith our Lord, treasures upon earth? If in spite of
• 36:46
  Speaker 1: this you do and will lay up money or goods
• 36:50
  Speaker 1: which moth or rust may corrupt, or thieves, break through
• 36:53
  Speaker 1: and steel. If you would add house to house or
• 36:57
  Speaker 1: field to field. Why do you call yourself a Christian?
• 37:01
  Speaker 1: You do not obey Jesus Christ, you do not design it.
• 37:05
  Speaker 1: Why do you name yourself by his name? Why call
• 37:09
  Speaker 1: ye me lord Lord saith He himself? And do not
• 37:14
  Speaker 1: the things which I say? If you ask, But what
• 37:19
  Speaker 1: must we do with our goods? Seeing we have more
• 37:21
  Speaker 1: than we have occasion to use, if we must not
• 37:24
  Speaker 1: lay them up. Must we throw them away? I answer,
• 37:28
  Speaker 1: if you threw them into the sea, If you were
• 37:31
  Speaker 1: to cast them into the fire and consume them, they
• 37:33
  Speaker 1: would be better bestowed than they are now. You cannot
• 37:36
  Speaker 1: find so mischievous a manner of throwing them away as
• 37:39
  Speaker 1: either the laying them up for your posterity, or the
• 37:43
  Speaker 1: laying them out upon yourselves in folly and superfluity. Of
• 37:48
  Speaker 1: all possible methods of throwing them away, these two are
• 37:51
  Speaker 1: the very worst, the most opposite to the Gospel of Christ,
• 37:55
  Speaker 1: and the most pernicious to your own soul. How pernicious
• 37:59
  Speaker 1: to your own soul the latter of these is has
• 38:01
  Speaker 1: been excellently shown by a late writer. If we waste
• 38:06
  Speaker 1: our money, we are not only guilty of wasting a
• 38:08
  Speaker 1: talent which God has given us, but we do ourselves
• 38:11
  Speaker 1: this further harm. We turn this useful talent into a
• 38:14
  Speaker 1: powerful means of corrupting ourselves, because so far as it
• 38:18
  Speaker 1: is spent wrong, so far as it is spent in
• 38:20
  Speaker 1: the support of some wrong temper, in gratifying some vain
• 38:24
  Speaker 1: and unreasonable desires, which as Christians we are obliged to
• 38:28
  Speaker 1: renounce as wit and fine parts cannot be only trifled away,
• 38:33
  Speaker 1: but will expose those who have them to greater follies.
• 38:37
  Speaker 1: So money cannot be only trifled away, but if it
• 38:40
  Speaker 1: is not used according to reason and religion, will make
• 38:43
  Speaker 1: people live a more silly and extravagant life than they
• 38:47
  Speaker 1: would have done without it. If therefore, you don't spend
• 38:50
  Speaker 1: your money in doing good to others, you must spend
• 38:53
  Speaker 1: it to the hurt of yourself. You act like one
• 38:56
  Speaker 1: that refuses the cordial to his sick friend, which he
• 38:59
  Speaker 1: cannot drink here himself without inflaming his blood. For this
• 39:03
  Speaker 1: is the case of superfluorous money. If you give it
• 39:07
  Speaker 1: to those who want it, it is cordial. If you
• 39:10
  Speaker 1: spend it upon yourself in something that you do not want,
• 39:13
  Speaker 1: it only inflames and disorders your mind. In using riches
• 39:18
  Speaker 1: where they have no real use, nor we any real want,
• 39:22
  Speaker 1: we only use them to our great hurt. In creating
• 39:25
  Speaker 1: unreasonable desires, in nourishing ill tempers, in indulging foolish passions,
• 39:31
  Speaker 1: and supporting a vain turn of mind, for high eating
• 39:34
  Speaker 1: and drinking, fine clothes and fine houses, state and equipage,
• 39:39
  Speaker 1: gay pleasures, and aversions. Do all of them naturally hurt
• 39:43
  Speaker 1: and disorder our heart. They are the food and nourishment
• 39:47
  Speaker 1: of all the folly and weakness of our nature. They are,
• 39:50
  Speaker 1: all of them the support of something that ought not
• 39:53
  Speaker 1: to be supported. They are contrary to that sobriety and
• 39:56
  Speaker 1: piety of heart which relishes divine things. There are so
• 40:01
  Speaker 1: many weights upon our mind that makes us less able
• 40:04
  Speaker 1: and less inclined to raise our thoughts and affections to
• 40:07
  Speaker 1: things above. So that money thus spent is not merely
• 40:11
  Speaker 1: wasted or lost, but it is spent to bed purposes
• 40:14
  Speaker 1: and miserable effects, to the corruption and disorder of our hearts,
• 40:19
  Speaker 1: to the making us unable to follow the sublime doctrines
• 40:22
  Speaker 1: of the Gospel. It is but like keeping money from
• 40:26
  Speaker 1: the poor to buy poison for ourselves. Equally inexcusable are
• 40:32
  Speaker 1: those who lay up what they do not need for
• 40:34
  Speaker 1: any reasonable purposes. If a man had hands and eyes
• 40:39
  Speaker 1: and feet that he could give to those that wanted them,
• 40:42
  Speaker 1: if he should lock them up in a chest, instead
• 40:44
  Speaker 1: of giving them to his brethren that were blind and lame,
• 40:48
  Speaker 1: should we not justly reckon him an inhuman wretch. If
• 40:52
  Speaker 1: he should rather choose to amuse himself with hoarding them up,
• 40:55
  Speaker 1: than entitle himself to an eternal reward by giving them
• 40:58
  Speaker 1: to those that wanted eyes and hands. Might we not
• 41:02
  Speaker 1: justly reckon him mad? Now money has very much the
• 41:06
  Speaker 1: nature of eyes and feet. If therefore we lock it
• 41:10
  Speaker 1: up in chests, while the poor and distressed want it
• 41:13
  Speaker 1: for their necessary uses, we are not far from the
• 41:16
  Speaker 1: cruelty of him that chooses rather to hoard up the
• 41:18
  Speaker 1: hands and eyes than to give them to those that
• 41:21
  Speaker 1: want them. If we choose to lay it up, rather
• 41:25
  Speaker 1: than to entitle ourselves to an eternal reward by disposing
• 41:28
  Speaker 1: of our money, well we are guilty of his madness
• 41:32
  Speaker 1: that rather chooses to lock up eyes and hands than
• 41:35
  Speaker 1: to make himself forever blessed by giving them to those
• 41:38
  Speaker 1: that want them. May not this be another reason why
• 41:43
  Speaker 1: rich men shall so hardly enter into the kingdom of heaven.
• 41:47
  Speaker 1: A vast majority of them are under a curse, under
• 41:50
  Speaker 1: the peculiar curse of God, inasmuch as in the general
• 41:54
  Speaker 1: tenor of their lives, they are not only robbing God,
• 41:56
  Speaker 1: continually embezzling and wasting their Lord's goods, and by that
• 42:00
  Speaker 1: very means corrupting their own souls, but also robbing the poor,
• 42:05
  Speaker 1: the hungry, the naked, wronging the widow and the fatherless,
• 42:09
  Speaker 1: and making themselves accountable for all the want, affliction, and
• 42:12
  Speaker 1: distress which they may but do not remove. Yea doth
• 42:18
  Speaker 1: not the blood of all those who perish for want
• 42:20
  Speaker 1: of what they either lay up or lay out needlessly
• 42:24
  Speaker 1: cry against them from the earth. Oh, what account will
• 42:27
  Speaker 1: they give to him who is ready to judge both
• 42:30
  Speaker 1: the quick and the dead. The true way of employing
• 42:34
  Speaker 1: what you do not want yourselves. You may fourthly learn
• 42:38
  Speaker 1: from these words of our Lord, which are the counterpart
• 42:41
  Speaker 1: of what went before. Lay up for yourself treasures in heaven,
• 42:46
  Speaker 1: where neither moth nor rust doth corrupt, and where thieves
• 42:50
  Speaker 1: do not break through and steal. Put out whatever thou
• 42:54
  Speaker 1: canst spare, upon better security than this world can afford.
• 42:59
  Speaker 1: Lay up thy measures in the bank of Heaven, and
• 43:01
  Speaker 1: God shall restore them in that day. He that hath
• 43:05
  Speaker 1: pity upon the poor lendeth unto the Lord, And look
• 43:09
  Speaker 1: what he layeth out, it shall be paid him again.
• 43:13
  Speaker 1: Place that saith he unto my account, howbeit thou owest
• 43:18
  Speaker 1: me thine own self, besides, give to the poor with
• 43:23
  Speaker 1: a single eye, with an upright heart, and write so
• 43:27
  Speaker 1: much given to God. For inasmuch as ye did it
• 43:31
  Speaker 1: unto the least of these, my brethren, ye have done
• 43:33
  Speaker 1: it unto me. This is the part of a faithful
• 43:38
  Speaker 1: and wise steward, not to sell either his houses, or lands,
• 43:42
  Speaker 1: or principal stock, be it more or less, unless some
• 43:45
  Speaker 1: peculiar circumstance should require it, And not to desire or
• 43:49
  Speaker 1: endeavor to increase it any more than to squander it
• 43:52
  Speaker 1: away in vanity, but to employ it wholly to those
• 43:56
  Speaker 1: wise and reasonable purposes for which his Lord has lodged
• 43:59
  Speaker 1: it in his hands. The wise steward, after having provided
• 44:04
  Speaker 1: his own household with what is needful for life and godliness,
• 44:08
  Speaker 1: makes himself friends with all that remains from time to
• 44:11
  Speaker 1: time of the mammon of unrighteousness, that when he fails,
• 44:16
  Speaker 1: he may receive him into everlasting habitations. That whensoever his
• 44:21
  Speaker 1: earthly tabernacle is dissolved, they who were before carried into
• 44:26
  Speaker 1: Abraham's bosom, after having eaten his bread and worn the
• 44:30
  Speaker 1: fleece of his flock, and praised God for the consolation,
• 44:33
  Speaker 1: may welcome him into paradise and to the House of
• 44:37
  Speaker 1: God eternal in the heavens. We charge you, therefore, who
• 44:42
  Speaker 1: are rich in this world, as having authority from our
• 44:45
  Speaker 1: great Lord and Master a Gatharagian, to be habitually doing good,
• 44:51
  Speaker 1: to live in a course of good works, be ye merciful,
• 44:55
  Speaker 1: as your father, which is in heaven, is merciful, who
• 44:58
  Speaker 1: doth good, and ceaseth not. Be Ye merciful, how far
• 45:04
  Speaker 1: after your power, with all the ability which God giveth,
• 45:08
  Speaker 1: make this your only measure of doing good, not any
• 45:12
  Speaker 1: beggarly maxims or customs of the world. We charge you
• 45:16
  Speaker 1: to be rich in good works, as you have much
• 45:19
  Speaker 1: to give plenteously freely ye have received freely give so
• 45:25
  Speaker 1: as to lay up no treasure. But in heaven be
• 45:28
  Speaker 1: ye ready to distribute to every one according to his necessity.
• 45:32
  Speaker 1: Disperse abroad, give to the poor, Deal your bread to
• 45:36
  Speaker 1: the hungry, cover the naked with a garment, entertain the stranger,
• 45:42
  Speaker 1: carry or send relief to them that are in prison.
• 45:45
  Speaker 1: Heal the sick, not by miracle, but through the blessing
• 45:49
  Speaker 1: of God upon your seasonable support. Let the blessing of
• 45:53
  Speaker 1: him that was ready to perish through pining want come
• 45:55
  Speaker 1: upon thee. Defend the oppressed, plead the cause of the foless,
• 46:00
  Speaker 1: and make the widow's heart sing for joy. We exhort you,
• 46:05
  Speaker 1: in the name of the Lord Jesus Christ, to be
• 46:07
  Speaker 1: willing to communicate koonicus E and I to be of
• 46:12
  Speaker 1: the same spirit, though not in the same outward state,
• 46:15
  Speaker 1: with those believers of ancient times who remain steadfast an
• 46:20
  Speaker 1: ti i koinonnai in that blessed and holy fellowship, wherein
• 46:25
  Speaker 1: none said that anything was his own, but they had
• 46:28
  Speaker 1: all things in common. Be a stuart, a faithful and
• 46:32
  Speaker 1: wise steward of God and of the poor. Differing from
• 46:36
  Speaker 1: them in these two circumstances, only that your wants are
• 46:40
  Speaker 1: first supplied out of the portion of your Lord's goods,
• 46:42
  Speaker 1: which remains in your hands, and that you have the
• 46:45
  Speaker 1: blessedness of giving. Thus lay up for yourselves a foundation,
• 46:50
  Speaker 1: not in the world which is now, but rather for
• 46:54
  Speaker 1: the time to come. They E may laid hold on
• 46:56
  Speaker 1: eternal life. The foundation, indeed, of all the blessings of God,
• 47:01
  Speaker 1: whether temporal or eternal, is the Lord Jesus Christ, his
• 47:06
  Speaker 1: righteousness and blood, what he hath done, and what he
• 47:09
  Speaker 1: hath suffered for us and other foundation. In this sense
• 47:14
  Speaker 1: can no man lay, no, not an apostle, no not
• 47:19
  Speaker 1: an angel from heaven, but through his merits, whatever we
• 47:24
  Speaker 1: do in his name is a foundation for a good
• 47:26
  Speaker 1: reward in the day when every man shall receive his
• 47:29
  Speaker 1: own reward according to his own labor. Therefore, labor thou
• 47:35
  Speaker 1: not for the meat that perisheth, but for that which
• 47:38
  Speaker 1: endureth unto everlasting life. Therefore, whatsoever thy hand now findeth
• 47:43
  Speaker 1: to do, do it with thy might. Therefore, let no
• 47:48
  Speaker 1: fair occasion pass unheeded. By snatching the golden moments as
• 47:52
  Speaker 1: they fly, Thou by few fleeting years in sure eternity,
• 47:59
  Speaker 1: by patient continuance in well doing, seek thou for glory
• 48:03
  Speaker 1: and honor and immortality, in a constant, zealous performance of
• 48:08
  Speaker 1: all good works. Wait thou for that happy hour when
• 48:12
  Speaker 1: the King shall say. I was a hungered and ye
• 48:16
  Speaker 1: gave me meat. I was thirsty, and ye gave me drink.
• 48:20
  Speaker 1: I was a stranger, and ye took me in naked,
• 48:24
  Speaker 1: and ye clothed me. I was sick, and ye visited me.
• 48:28
  Speaker 1: I was in prison, and ye came unto me. Come, ye,
• 48:32
  Speaker 1: blessed of my father, received the kingdom prepared for you
• 48:36
  Speaker 1: for the foundation of the world. End of section twenty
• 48:42
  Speaker 1: eight