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

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  Speaker 1: Upon our Lord's sermon on the Mount Discourse four. Ye
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  Speaker 1: are the salt of the earth. But if the salt
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  Speaker 1: hath lost its savor, wherewith shall.
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  Speaker 2: It be salted?
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  Speaker 1: It is henceforth good for nothing but to be cast
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  Speaker 1: out and trodden under foot of men. Ye are the
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  Speaker 1: light of the world. A city that is set on
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  Speaker 1: a hill cannot be hid. Neither do men light a
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  Speaker 1: candle and put it under a bushel, but on a
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  Speaker 1: candle stick, and it giveth light to all that are
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  Speaker 1: in the house. Let your light so shine before men,
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  Speaker 1: that they may see your good works and glorify your Father,
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  Speaker 1: which is in heaven Matthew five thirteen to sixteen. The
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  Speaker 1: beauty of holiness of that inward man of the heart,
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  Speaker 1: which is renewed after the image of God, cannot but
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  Speaker 1: strike every eye which God hath opened. Every enlightened understanding
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  Speaker 1: the ornament of a meek, humble, loving spirit, will at
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  Speaker 1: least excite the approbation of all those who are capable
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  Speaker 1: in any degree of discerning spiritual good and evil. From
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  Speaker 1: the hour men begin to emerge out of the darkness
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  Speaker 1: which covers the giddy, unthinking world, they cannot but perceive
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  Speaker 1: how desirable a thing, it is to be thus transformed
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  Speaker 1: into the likeness of Him that created us. This inward
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  Speaker 1: religion bears the shape of God so visibly impressed upon it,
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  Speaker 1: that a soul must be wholly immersed in flesh and
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  Speaker 1: blood when he can doubt of its divine original. We
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  Speaker 1: may say of this in a secondary sense, even as
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  Speaker 1: of the son of God himself, that it is the
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  Speaker 1: brightness of his glory, the express image of his person,
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  Speaker 1: a paugasma tes dosee auto, the beaming forth of his
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  Speaker 1: eternal glory, and yet so tempered and softened, that even
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  Speaker 1: the children of men may herein see God and live
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  Speaker 1: kiroctered tes hupostasos auto the character, the stamp, the living
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  Speaker 1: impression of his person, who is the fountain of beauty
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  Speaker 1: and love, the original source of all excellency and perfection.
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  Speaker 1: If religion therefore were carried no farther than this, they
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  Speaker 1: could have no doubt concerning it. They should have no
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  Speaker 1: objection against pursuing it with the whole ardor of their souls.
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  Speaker 1: But why say they, is it clogged with other things?
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  Speaker 1: What need of loading it with doing and suffering? These
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  Speaker 1: are what damps the vigor of the soul and sinks
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  Speaker 1: it down to earth again. Is it not enough to
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  Speaker 1: follow after charity, to soar upon the wings of love?
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  Speaker 1: Will it not suffice to worship God, who is a spirit,
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  Speaker 1: with the spirit of our minds, without encumbering ourselves with
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  Speaker 1: outward things, or even thinking of them at all. Is
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  Speaker 1: it not better that the whole extent of our thought
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  Speaker 1: should be taken up with high and heavenly contemplation, And
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  Speaker 1: that instead of busying ourselves at all about externals, we
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  Speaker 1: should only commune with God in our head hearts. Many
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  Speaker 1: eminent men have spoken thus, have advised us to cease
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  Speaker 1: from all outward action wholly, to withdraw from the world,
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  Speaker 1: to leave the body behind us, to abstract ourselves from
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  Speaker 1: all sensible things, to have no concern at all about
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  Speaker 1: outward religion, but to work all virtues in the will
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  Speaker 1: as the far more excellent way, the more perfective of
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  Speaker 1: the soul, as well as more acceptable to God. It
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  Speaker 1: needed not that any should tell our Lord of this
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  Speaker 1: masterpiece of the wisdom from beneath this fairest of all
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  Speaker 1: the devices, wherewith Satan hath ever perverted the right ways
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  Speaker 1: of the Lord. And oh what instruments hath he found
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  Speaker 1: from time to time to employ in this his service,
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  Speaker 1: to wield this grand engine of hell against some of
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  Speaker 1: the most important truths of God.
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  Speaker 2: Men that would deceive, if it.
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  Speaker 1: Were possible, the very elect, the men of faith and love. YEA,
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  Speaker 1: that have for a sUAS season deceived and led away
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  Speaker 1: no inconsiderable number of them who have fallen in all
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  Speaker 1: ages into the gilded snare, and hardly escaped with the
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  Speaker 1: skin of their teeth. But has our Lord been wanting
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  Speaker 1: on his part?
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  Speaker 2: Has he not.
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  Speaker 1: Sufficiently guarded us against this pleasing delusion?
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  Speaker 2: Has he not.
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  Speaker 1: Armed us here with armor of proof against Satan transformed
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  Speaker 1: into an angel of light? YEA, verily he here defends
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  Speaker 1: in the clearest and strongest manner, the active patient religion.
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  Speaker 1: He had just described. What can be fuller and plainer
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  Speaker 1: than the words He immediately subjoins to what he had
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  Speaker 1: said of doing and suffering. Ye are the salt of
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  Speaker 1: the earth. But if the salt have lost His savor,
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  Speaker 1: wherewith shall it be salted? It is thenceforth good for
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  Speaker 1: nothing but to be cast out and trodden under foot
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  Speaker 1: of men. Ye are the light of the world. A
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  Speaker 1: city that is set on an hill cannot be hid.
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  Speaker 1: Neither do men light a candle and put it under
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  Speaker 1: a bushel, but on a candlestick, and it giveth light
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  Speaker 1: to all that are in the house. Let your light
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  Speaker 1: so shine before men, that they may see your good
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  Speaker 1: works and glorify your Father, which is in heaven. In
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  Speaker 1: order fully to explain and enforce these important words, I
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  Speaker 1: shall endeavor to show first that Christianity is essentially a
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  Speaker 1: social religion, and that to turn it into a solitary
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  Speaker 1: one is to destroy it. Secondly, that to conceal this
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  Speaker 1: religion is impossible, as well as utterly contrary to the
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  Speaker 1: design of its author. I shall thirdly answer some objections
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  Speaker 1: and conclude the whole with a practical application. One. First,
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  Speaker 1: I shall endeavor to show that Christianity is essentially a
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  Speaker 1: social religion, and that to turn it into a solitary
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  Speaker 1: religion is indeed to destroy it. By Christianity, I mean
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  Speaker 1: that method of worshiping God which is here revealed to
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  Speaker 1: man by Jesus Christ. When I say this is essentially
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  Speaker 1: a social religion, I mean not only that it cannot
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  Speaker 1: subsist so well, but that it cannot subsist at all
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  Speaker 1: without society, without living and conversing with other men. And
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  Speaker 1: in showing this, I shall confine myself to those considerations
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  Speaker 1: which will arise from the very discourse before us. But
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  Speaker 1: if this be shown, then doubtless to turn this religion
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  Speaker 1: into a solitary one is to destroy it. Not that
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  Speaker 1: we can in any wise condemn the intermixing solitude or
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  Speaker 1: retirement with society. This is not only allowable, but expedient. Nay,
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  Speaker 1: it is necessary, as daily experience shows for everyone that
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  Speaker 1: either already is or desires to be a real Christian.
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  Speaker 1: It can hardly be that we should spend one entire
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  Speaker 1: day in a continued intercourse with men without suffering life
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  Speaker 1: in our soul and in some measure grieving the Holy.
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  Speaker 2: Spirit of God.
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  Speaker 1: We have need daily to retire from the world at
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  Speaker 1: least morning and evening, to converse with God, to commune
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  Speaker 1: more freely with our Father, which is in secret. Nor indeed,
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  Speaker 1: can a man of experience condemn even longer sessions of
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  Speaker 1: religious retirement, so they do not imply any neglect of
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  Speaker 1: the worldly employ wherein the providence of God has placed us.
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  Speaker 1: Yet such retirement must not swallow up.
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  Speaker 2: All our time.
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  Speaker 1: This would be to destroy, not advance true religion. For
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  Speaker 1: that the religion described by our Lord in the foregoing
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  Speaker 1: words cannot subsist without society, without our living and conversing
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  Speaker 1: with other men. Is manifest from hence that several of
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  Speaker 1: the most essential branches thereof can have no place if
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  Speaker 1: we have no intercourse with the world. There is no disposition,
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  Speaker 1: for instance, which is more essential to Christianity than meekness. Now,
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  Speaker 1: although this, as it implies, resignation to God, or patience
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  Speaker 1: in pain and sickness, may subsist in a desert, in
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  Speaker 1: a hermit's cell, in total solitude. Yet as it implies,
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  Speaker 1: which it no less necessarily does, mildness, gentleness, and long suffering,
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  Speaker 1: it cannot possibly have a being. It has no place
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  Speaker 1: under heaven without an intercourse with other men, so that
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  Speaker 1: to attempt turning this into a solitary virtue is to
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  Speaker 1: destroy it from.
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  Speaker 2: The face of the earth.
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  Speaker 1: Another necessary branch of true Christianity is peace making or
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  Speaker 1: doing of good. That this is equally essential with any
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  Speaker 1: of the other parts of the religion of Jesus Christ,
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  Speaker 1: there can be no stronger argument to evince, and therefore
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  Speaker 1: it would be absurd to allege any other than that
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  Speaker 1: it is here inserted in the original plan, he has
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  Speaker 1: laid down of the fundamentals of his religion. Therefore, to
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  Speaker 1: set aside this is the same daring insult on the
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  Speaker 1: authority of our great Master as to set aside mercifulness,
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  Speaker 1: purity of heart, or any other branch of his institution.
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  Speaker 1: But this is apparently set aside by all who call
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  Speaker 1: us to the wilderness, who recommend entire solitude, either to
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  Speaker 1: the babes or the young men, or the fathers in Christ.
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  Speaker 1: For will any man affirm that a solitary Christian, so called,
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  Speaker 1: though it is little less than a contradiction in terms,
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  Speaker 1: can be a merciful man, that is, one that takes
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  Speaker 1: every opportunity for doing all good to all men. What
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  Speaker 1: can be more plain, then, that this fundamental branch of
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  Speaker 1: the religion of Jesus Christ cannot possibly subsist without society,
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  Speaker 1: without our living and conversing with other men. But is
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  Speaker 1: it not expedient, however, one might naturally ask to converse
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  Speaker 1: only with good men, only with those whom we note
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  Speaker 1: be meek and merciful, holy of heart and holy of life.
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  Speaker 1: Is it not expedient to refrain from any conversation or
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  Speaker 1: intercourse with men of the opposite character, men who do
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  Speaker 1: not obey, perhaps do not believe the gospel of our
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  Speaker 1: Lord Jesus Christ. The advice to the Christians at Corinth
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  Speaker 1: may seem to favor this. I wrote unto you in
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  Speaker 1: an epistle not to company with fornicators first Corinthians five nine.
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  Speaker 1: And it is certainly not advisable so to company with them,
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  Speaker 1: or with any of the workers of iniquity, as to
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  Speaker 1: have any particular familiarity or any strictness of friendship with them.
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  Speaker 1: To contract or continue an intimacy with any such is
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  Speaker 1: no way expedient for a Christian. It must necessarily expose
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  Speaker 1: him to abundance of dangers and snares, out of which
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  Speaker 1: he can have no reasonable hope of deliverance. But the
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  Speaker 1: Apostle does not forbid us to have any intercourse at all,
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  Speaker 1: even with men that know not God. For then says
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  Speaker 1: he ye must needs go out of the world, which
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  Speaker 1: he could never advise them to do. But he subjoins
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  Speaker 1: if any man that is called a brother, that professes
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  Speaker 1: himself a Christian be a fornicator or covetous, or an idolater,
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  Speaker 1: or a railer, or a drunkard or an extortioner. First
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  Speaker 1: Corinthians five eleven. Now I have written unto you not
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  Speaker 1: to keep company with him with such an one, no,
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  Speaker 1: not to eat. This must necessarily imply that we break
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  Speaker 1: off our familiarity, all intimacy of acquaintance with him. Yet
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  Speaker 1: count him not saith the apostle elsewhere as an enemy,
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  Speaker 1: but admonish him as a brother. Second Thessalonians three fifteen,
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  Speaker 1: plainly showing that even in such a case as this,
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  Speaker 1: we are not to renounce all fellowship with him, so
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  Speaker 1: that here is no advice to separate holy even from
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  Speaker 1: wicked men. Yea, these very words teach us quite the contrary,
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  Speaker 1: much more the words of our Lord, who is so
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  Speaker 1: far from directing us to break off all commerce with
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  Speaker 1: the world, that without it, according to his account of Christianity,
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  Speaker 1: we cannot be Christians at all. It would be easy
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  Speaker 1: to show that some intercourse, even with ungodly and unholy men,
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  Speaker 1: is absolutely needful in order to the full exertion of
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  Speaker 1: every temper, which he has described as the way of
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  Speaker 1: the kingdom, that it is indispensably necessary in order to
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  Speaker 1: the complete exercise of poverty, of spirit of mourning and
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  Speaker 1: of every other disposition which has a place here in
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  Speaker 1: the genuine religion of Jesus Christ. Yea, it is necessary
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  Speaker 1: to the very being of several of them, of that meekness,
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  Speaker 1: for example, which instead of demanding an eye for an eye,
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  Speaker 1: or a tooth for a tooth, doth not resist evil,
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  Speaker 1: but causes us, rather, when smitten on the life, the
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  Speaker 1: right cheek, to turn the other. Also of that mercifulness,
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  Speaker 1: whereby we love our enemies, bless them that curse us,
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  Speaker 1: do good to them that hate us, and pray for
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  Speaker 1: them which despitefully use us and persecute us. And of
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  Speaker 1: that complication of love and all holy tempers, which is
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  Speaker 1: exercised in suffering for righteousness sake. Now all these, it
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  Speaker 1: is clear, could have no being, were we to have
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  Speaker 1: no commerce with any but real Christians. Indeed, were we
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  Speaker 1: holy to separate ourselves from sinners, how could we possibly
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  Speaker 1: answer that character which our Lord gives us in these
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  Speaker 1: very words. Ye Christians, Ye that are lowly serious and meek,
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  Speaker 1: Ye that hunger after righteousness, that love God and man,
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  Speaker 1: that do good to all, and therefore suffer evil, Ye
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  Speaker 1: are the salt of the earth. It is your very
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  Speaker 1: nature to season whatever is round about you. It is
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  Speaker 1: the nature of the Divine Savior which is in you,
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  Speaker 1: to spread to whatsoever you touch, to diffuse itself on
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  Speaker 1: every side to all those among whom you are. This
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  Speaker 1: is the great reason why the providence of God has
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  Speaker 1: so mingled you together with other men, that whatever grace
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  Speaker 1: you have received of God may through you be communicated
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  Speaker 1: to others, that every holy temper and word and work
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  Speaker 1: of yours may have an influence on them. Also by
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  Speaker 1: this means, a check will in some measure be given
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  Speaker 1: to the corruption which is in the world, and a
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  Speaker 1: small part at least saved from the general infection, and
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  Speaker 1: rendered holy and pure before God, that we may the
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  Speaker 1: more diligently labor to season all we can with every
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  Speaker 1: holy and heavenly temper. Our Lord proceeds to show the
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  Speaker 1: desperate state of those who do not impart the religion
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  Speaker 1: they have received, which indeed they cannot possibly fail to do,
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  Speaker 1: so long as it remains in them own hearts. If
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  Speaker 1: the salt have lost its savor, wherewith shall it be salted?
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  Speaker 1: It is thenceforth good for nothing but to be cast
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  Speaker 1: out and trodden under foot of men. If ye who
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  Speaker 1: are holy and heavenly minded and consequently zealous of good works.
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  Speaker 1: Have no longer that savor in yourselves, and do therefore
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  Speaker 1: no longer season others. If you are grown flat, insipid, dead,
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  Speaker 1: both careless of your own soul and useless to the
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  Speaker 1: souls of other men. Wherewith shall ye be salted? How
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  Speaker 1: shall ye be recovered?
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  Speaker 2: What help? What hope?
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  Speaker 1: Can tasteless salt be restored to its savor? No? It
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  Speaker 1: is thenceforth good for nothing but to be cast out,
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  Speaker 1: even as the mire in the streets, and to be
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  Speaker 1: trodden under foot of men, to be overwhelmed with everlasting contempt.
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  Speaker 1: If ye had never known the Lord, there might have
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  Speaker 1: been hope, if ye had never been found in him.
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  Speaker 1: But what can you now say to that his solemn declaration,
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  Speaker 1: just parallel to what he hath here spoken. Every branch
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  Speaker 1: in me that beareth not fruit, he the Father taketh away.
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  Speaker 1: He that abideth in me, and I in him bringeth
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  Speaker 1: forth much fruit. If a man abide not in me,
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  Speaker 1: or do not bring forth fruit, he is cast out
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  Speaker 1: as a branch and withered. And men gather them, not
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  Speaker 1: to plant them again, but to cast them into the fire.
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  Speaker 1: John fifteen two five and six. Toward those who have
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  Speaker 1: never tasted of the good word God is indeed pitiful
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  Speaker 1: and of tender mercy. But justice takes place with regard
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  Speaker 1: to those who have tasted that the Lord is gracious,
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  Speaker 1: and have afterwards turned back from the holy commandment then
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  Speaker 1: delivered to them. For it is impossible for those who
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  Speaker 1: were once enlightened Hebrews six four, in whose hearts God
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  Speaker 1: had won on shined to enlighten them with the knowledge
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  Speaker 1: of the glory of God in the face of Jesus Christ,
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  Speaker 1: who have tasted of the heavenly gift of redemption in
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  Speaker 1: his blood, the forgiveness of sins, and were made partakers
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  Speaker 1: of the Holy Ghost, of lowliness, of meekness, and of
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  Speaker 1: the love of God, and man shed abroad in their
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  Speaker 1: hearts by the Holy Ghost which was given unto them,
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  Speaker 1: and have fallen away chi Peripsontas, here is not a supposition,
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  Speaker 1: but a flat declaration.
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  Speaker 2: Of matter of fact.
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  Speaker 1: To renew them again unto repentance, seeing they crucify to
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  Speaker 1: themselves the son of God afresh and put him to
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  Speaker 1: an open shame. But that none may misunderstand these awful words,
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  Speaker 1: it should be carefully observed one who they are that
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  Speaker 1: are here spoken of, namely they, and only they who
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  Speaker 1: were once thus enlightened, They only who did taste of
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  Speaker 1: that heavenly gift, and were thus made partakers of the
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  Speaker 1: Holy Ghost.
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  Speaker 2: So that all.
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  Speaker 1: Who have not experienced these things are wholly unconcerned in
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  Speaker 1: this scripture. Two, What that falling away is which is
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  Speaker 1: here spoken of, It is an absolute total apostasy. A
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  Speaker 1: believer may fall and not fall away, he may fall
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  Speaker 1: and rise again. And if he should fall even into sin,
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  Speaker 1: Yet this case, dreadful as it is, is not desperate.
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  Speaker 1: For we have an advocate with the Father, Jesus Christ
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  Speaker 1: the Righteous, and he is the propitiation of our sins.
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  Speaker 1: But let him, above all things beware lest his heart
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  Speaker 1: be hardened by the deceitfulness of sin, lest he should
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  Speaker 1: sink lower and lower till he wholly fall away, till
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  Speaker 1: he become as salt that hath lost its savor. For
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  Speaker 1: if we thus sin wilfully, after we have received the
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  Speaker 1: experimental knowledge of the truth, there remaineth no more sacrifice
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  Speaker 1: for sins, but a certain fearful looking for of fiery indignation,
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  Speaker 1: which shall devour the adversaries.
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  Speaker 2: Two.
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  Speaker 1: But although we may not wholly separate ourselves from mankind,
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  Speaker 1: although it be granted we ought to season them with
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  Speaker 1: the religion which God has wrought in our hearts. Yet
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  Speaker 1: may not this be done insensibly? May we not convey
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  Speaker 1: this into others in a secret and almost imperceptible manner,
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  Speaker 1: so that scarce anyone shall be able to observe how
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  Speaker 1: or when it is done, even as salt conveys its
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  Speaker 1: own savor into that which is seasoned thereby without any
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  Speaker 1: noise and without being liable to outward observation. And if so,
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  Speaker 1: although we do not go out of the world, yet
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  Speaker 1: we may lie hid in it. We may thus far
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  Speaker 1: keep our religion to ourselves, and not offend those whom
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  Speaker 1: we cannot help. Of this plausible reasoning of flesh and blood.
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  Speaker 1: Our Lord is well aware also, and he has given
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  Speaker 1: a full answer to it in those words which come
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  Speaker 1: now to be considered in explaining which I shall endeavor
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  Speaker 1: to show, as I propose to do. In the second place,
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  Speaker 1: that so long as true religion abides in our hearts,
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  Speaker 1: it is impossible to conceal it, as well as absolutely
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  Speaker 1: contrary to the design of its great author. And first
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  Speaker 1: it is impossible for any that have it to conceal
• 20:28
  Speaker 1: the religion of Jesus Christ. This our Lord makes plain
• 20:32
  Speaker 1: beyond all contradiction by a twofold comparison, Ye are the
• 20:37
  Speaker 1: light of the world. A city set upon a hill
• 20:39
  Speaker 1: cannot be hid. Ye Christians are the light of the world.
• 20:44
  Speaker 1: With regard both to your tempers and actions. Your holiness
• 20:48
  Speaker 1: makes you as conspicuous as the sun in the midst
• 20:50
  Speaker 1: of heaven. As ye cannot go out of the world,
• 20:54
  Speaker 1: so neither can ye stay in it without appearing to
• 20:57
  Speaker 1: all mankind. Ye may not flee from men, And while
• 21:01
  Speaker 1: ye are among them, it is impossible to hide your
• 21:04
  Speaker 1: lowliness and meekness, and those other dispositions, whereby ye aspire
• 21:09
  Speaker 1: to be perfect, as your Father, which is in Heaven
• 21:11
  Speaker 1: is perfect. Love cannot be hid any more than light,
• 21:16
  Speaker 1: and least of all, when it shines forth in action,
• 21:19
  Speaker 1: when ye exercise yourselves in the labor of love in
• 21:22
  Speaker 1: beneficence of every kind. As well, may men think to
• 21:26
  Speaker 1: hide a city as to hide a Christian? Yea as
• 21:29
  Speaker 1: well may they conceal a city set upon a hill
• 21:32
  Speaker 1: as a holy, zealous, active lover of God and man.
• 21:37
  Speaker 1: It is true, men who love darkness rather than light.
• 21:40
  Speaker 1: Because their deeds are evil, will take all possible pains
• 21:44
  Speaker 1: to prove that the light which is in you is darkness.
• 21:48
  Speaker 1: They will say evil, all manner of evil, falsely of
• 21:52
  Speaker 1: the good which is in you. They will lay to
• 21:54
  Speaker 1: your charge that which is furthest from your thoughts, which
• 21:58
  Speaker 1: is the very reverse of all you are and all
• 22:00
  Speaker 1: you do, and your patient continuance in well doing, your
• 22:05
  Speaker 1: meek suffering all things for the Lord's sake, your calm,
• 22:08
  Speaker 1: humble joy in the midst of persecution, your unwearied labor
• 22:12
  Speaker 1: to overcome evil with good will make you still more
• 22:16
  Speaker 1: visible and conspicuous than ye were before. So impossible it
• 22:21
  Speaker 1: is to keep our religion for being seen unless we
• 22:25
  Speaker 1: cast it away. So vain is the thought of hiding
• 22:28
  Speaker 1: the light unless by putting it out. Sure it is
• 22:32
  Speaker 1: that a secret, unobserved religion cannot be the religion of
• 22:36
  Speaker 1: Jesus Christ. Whatever religion can be concealed is not Christianity.
• 22:41
  Speaker 1: If a Christian could be hid, he could not be
• 22:44
  Speaker 1: compared to a city set upon a hill to the
• 22:47
  Speaker 1: light of the world, the sun shining from heaven and
• 22:50
  Speaker 1: seen by all the world below. Never therefore, let it
• 22:55
  Speaker 1: enter into the heart of him, whom God hath renewed
• 22:57
  Speaker 1: in the spirit of his mind, to high that light
• 23:01
  Speaker 1: to keep his religion to himself, especially considering it is
• 23:05
  Speaker 1: not only impossible to conceal true Christianity, but likewise absolutely
• 23:10
  Speaker 1: contrary to the design of the great author of it.
• 23:14
  Speaker 1: This plainly appears from the following words. Neither do men
• 23:18
  Speaker 1: light a candle to put it under a bushel, as
• 23:22
  Speaker 1: if he had said, as men do not light a
• 23:24
  Speaker 1: candle only to cover and conceal it. So neither does
• 23:28
  Speaker 1: God enlighten any soul with his glorious knowledge and love,
• 23:32
  Speaker 1: to have it covered or concealed, either by prudence falsely
• 23:36
  Speaker 1: so called or shame, or voluntary humility, to have it
• 23:40
  Speaker 1: hid either in a desert or in the world, either
• 23:43
  Speaker 1: by avoiding men or in conversing with them. But they
• 23:47
  Speaker 1: put it on a candlestick, and it giveth light to
• 23:50
  Speaker 1: all that are in the house. In like manner, it
• 23:54
  Speaker 1: is the design of God that every Christian should be
• 23:56
  Speaker 1: in an open point of view, that he may give
• 23:59
  Speaker 1: light to all around, that he may visibly express the religion.
• 24:03
  Speaker 2: Of Jesus Christ. Thus hath God.
• 24:06
  Speaker 1: In all ages spoken to the world not only by precept,
• 24:10
  Speaker 1: but by example also. He hath not left himself without
• 24:15
  Speaker 1: witness in any nation where the sound of the Gospel
• 24:18
  Speaker 1: hath gone forth without a few who testified His truth
• 24:22
  Speaker 1: by their lives as well as their words. These have
• 24:26
  Speaker 1: been as lights shining in a dark place, And from
• 24:29
  Speaker 1: time to time they have been the means of enlightening,
• 24:32
  Speaker 1: some of preserving a remnant, a little seed which was
• 24:36
  Speaker 1: counted unto the Lord. For a generation. They have led
• 24:40
  Speaker 1: a few poor sheep out of the darkness of the world,
• 24:43
  Speaker 1: and guided their feet into the way of peace. One
• 24:47
  Speaker 1: might imagine that where both Scripture and the Reason of
• 24:50
  Speaker 1: things speak so clearly and expressly, there could not be
• 24:54
  Speaker 1: much advanced on the other side, at least not with
• 24:57
  Speaker 1: any appearance of truth. But they who imagine thus know
• 25:01
  Speaker 1: little of the depths of Satan. After all that Scripture
• 25:04
  Speaker 1: and reason have said, so exceeding plausible are the pretenses
• 25:08
  Speaker 1: for solitary religion, for a Christian's going out of the world,
• 25:12
  Speaker 1: or at least hiding himself in it. That we need
• 25:15
  Speaker 1: all the wisdom of God to see through the snare,
• 25:19
  Speaker 1: and all the power of God to escape it. So
• 25:22
  Speaker 1: many and strong are the objections which have been brought
• 25:25
  Speaker 1: against being social, open active Christians.
• 25:29
  Speaker 2: Three.
• 25:30
  Speaker 1: To answer these was the third thing which I proposed.
• 25:34
  Speaker 1: And first, it has been often objected that religion does
• 25:38
  Speaker 1: not lie in outward things, but in the heart, the
• 25:41
  Speaker 1: inmost soul, that it is the union of the soul
• 25:44
  Speaker 1: with God, the life of God in the soul of man.
• 25:48
  Speaker 1: That outside religion is nothing worth seeing. God delighteth not
• 25:52
  Speaker 1: in burnt offerings, in outward services, but a pure and
• 25:56
  Speaker 1: holy heart is the sacrifice he will not despise.
• 26:01
  Speaker 2: I answer, it is.
• 26:02
  Speaker 1: Most true that the root of religion lies in the heart,
• 26:05
  Speaker 1: in the inmost soul, that this is the union of
• 26:08
  Speaker 1: the soul with God, the life of God in the
• 26:11
  Speaker 1: soul of man. But if this root be really in
• 26:14
  Speaker 1: the heart, it cannot but put forth branches. And these
• 26:18
  Speaker 1: are the several instances of outward obedience which partake of
• 26:22
  Speaker 1: the same nature with the root, and consequently are not
• 26:26
  Speaker 1: only marks or signs, but substantial parts of religion. It
• 26:31
  Speaker 1: is also true that bear outside religion, which has no
• 26:34
  Speaker 1: root in the heart, is nothing worth that God delighteth
• 26:38
  Speaker 1: not in such outward services, no more than in Jewish
• 26:42
  Speaker 1: burnt offerings, And that a pure and holy heart is
• 26:45
  Speaker 1: a sacrifice with which he is always well pleased. But
• 26:49
  Speaker 1: he is also well pleased with all that outward service
• 26:52
  Speaker 1: which arises from the heart, with the sacrifice of our prayers,
• 26:56
  Speaker 1: whether public or private, of our praises and things, thanksgivings,
• 27:01
  Speaker 1: of the sacrifice of our goods humbly devoted to Him
• 27:04
  Speaker 1: and employed wholly to His glory, and with that of
• 27:08
  Speaker 1: our bodies, which he peculiarly claims, which the Apostle beseeches us,
• 27:13
  Speaker 1: by the mercies of God, to present unto him, a
• 27:15
  Speaker 1: living sacrifice wholly acceptable to God. A second objection, merely
• 27:22
  Speaker 1: related to this, is that love is all in all,
• 27:25
  Speaker 1: that it is the fulfilling of the law, the end
• 27:28
  Speaker 1: of the commandment of every commandment of God. That all
• 27:32
  Speaker 1: we do and all we suffer, if we have not
• 27:35
  Speaker 1: charity or love, profiteth us nothing. And therefore the Apostle
• 27:40
  Speaker 1: directs us to follow after charity, and terms this the
• 27:44
  Speaker 1: more excellent way I answer. It is granted that the
• 27:48
  Speaker 1: love of God and Man, arising from faith unfeigned, is
• 27:52
  Speaker 1: all in all, the fulfilling of the law, the end
• 27:55
  Speaker 1: of every commandment of God. It is true that without this,
• 28:00
  Speaker 1: whatever we do whatever we suffer profits us nothing. But
• 28:04
  Speaker 1: it does not follow that love is all in such
• 28:07
  Speaker 1: a sense as to supersede either faith or good works.
• 28:11
  Speaker 1: It is the fulfilling of the law, not by releasing
• 28:15
  Speaker 1: us from but by constraining us to obey it. It
• 28:19
  Speaker 1: is the end of the commandment, as every commandment leads
• 28:22
  Speaker 1: to and centers on it. It is allowed that whatever
• 28:26
  Speaker 1: we do or suffer without love profits us nothing, but
• 28:30
  Speaker 1: withal whatever we do or suffer in love, though it
• 28:34
  Speaker 1: were only the suffering reproach for Christ, or the giving
• 28:37
  Speaker 1: a cup of cold water in his name, it shall.
• 28:40
  Speaker 2: No wise lose its reward.
• 28:43
  Speaker 1: But does not the apostle direct us to follow after charity,
• 28:47
  Speaker 1: and does he not term it a more excellent way.
• 28:51
  Speaker 1: He does direct us to follow after charity, but not
• 28:54
  Speaker 1: after that alone. His words are follow after charity and
• 28:59
  Speaker 1: desire spiritual gifts. First Corinthians fourteen one yea, follow after charity,
• 29:06
  Speaker 1: and desire to spend and be spent for your brethren.
• 29:10
  Speaker 1: Follow after charity, and as you have opportunity, do good.
• 29:14
  Speaker 2: To all men.
• 29:16
  Speaker 1: In the same verse, also, wherein he terms this the
• 29:19
  Speaker 1: way of love a more excellent way, he directs the
• 29:23
  Speaker 1: Corinthians to desire other gifts. Besides it yea to desire
• 29:28
  Speaker 1: them earnestly, covet earnestly, saith he the best gifts. And
• 29:33
  Speaker 1: yet I show unto you a more excellent way first
• 29:36
  Speaker 1: Corinthians twelve thirty one, more excellent than what than the
• 29:41
  Speaker 1: gifts of healing, of speaking with tongues, and of interpreting
• 29:45
  Speaker 1: mentioned in the preceding verse, but not more excellent than
• 29:48
  Speaker 1: the way of obedience. Of this the apostle is not speaking.
• 29:53
  Speaker 1: Neither is he speaking of outward religion at all, so
• 29:56
  Speaker 1: that this text is quite wide of the present question.
• 30:00
  Speaker 1: But suppose the apostle had been speaking of outward as
• 30:03
  Speaker 1: well as inward religion, and comparing them together. Suppose in
• 30:08
  Speaker 1: the comparison he had given the preference ever so much
• 30:11
  Speaker 1: to the latter. Suppose he had preferred, as he justly might,
• 30:16
  Speaker 1: a loving heart before all outward works.
• 30:19
  Speaker 2: Whatever.
• 30:20
  Speaker 1: Yet it would not follow that we are to reject
• 30:22
  Speaker 1: either one or the other. No, God hath joined them
• 30:26
  Speaker 1: together from the beginning of the world, and let not
• 30:29
  Speaker 1: man put them asunder. But God is a spirit, and
• 30:34
  Speaker 1: they that worship him must worship him in spirit and
• 30:37
  Speaker 1: in truth, and is not this enough?
• 30:40
  Speaker 2: Nay?
• 30:41
  Speaker 1: Ought we not to employ the whole strength of our
• 30:43
  Speaker 1: mind herein? Does not attending to outward things clog the
• 30:47
  Speaker 1: soul that it cannot soar aloft in holy contemplation? Does
• 30:52
  Speaker 1: it not damp the vigor of our thought? Has it
• 30:55
  Speaker 1: not a natural tendency to encumber and distract the mind?
• 30:59
  Speaker 1: Whereas Saint Paul would have us to be without carefulness
• 31:02
  Speaker 1: and to wait upon the Lord without distraction? I answer,
• 31:07
  Speaker 1: God is a spirit, and they that worship him must
• 31:10
  Speaker 1: worship him in spirit and in truth.
• 31:12
  Speaker 2: Yea, And this is enough.
• 31:14
  Speaker 1: We ought to employ the whole strength of our mind therein.
• 31:18
  Speaker 1: But then I would ask what is it to worship
• 31:21
  Speaker 1: God a spirit, in spirit and in truth? Why it
• 31:25
  Speaker 1: is to worship Him with our spirit? To worship Him
• 31:28
  Speaker 1: in that manner which none but spirits are capable of.
• 31:32
  Speaker 1: It is to believe in Him as a wise, just,
• 31:34
  Speaker 1: holy being of purer eyes, than to behold iniquity and
• 31:39
  Speaker 1: yet merciful, gracious and long suffering, for giving iniquity and
• 31:43
  Speaker 1: transgression and sin, casting all our sins behind his back,
• 31:48
  Speaker 1: and accepting us in the beloved. It is to love him,
• 31:52
  Speaker 1: to delight in him, to desire Him with all our
• 31:55
  Speaker 1: heart and mind and soul and strength. To imitate him
• 31:59
  Speaker 1: we love, by purifying ourselves even as He is pure,
• 32:04
  Speaker 1: and to obey Him whom we love and in whom
• 32:06
  Speaker 1: we believe, both in thought and word and work. Consequently,
• 32:12
  Speaker 1: one branch of the worshiping God in spirit and in
• 32:15
  Speaker 1: truth is the keeping his outward commandments to glorify Him.
• 32:20
  Speaker 1: Therefore with our bodies as well as with our spirits,
• 32:24
  Speaker 1: to go through outward work, with hearts lifted up to Him,
• 32:27
  Speaker 1: to make our daily employment a sacrifice to God, to
• 32:31
  Speaker 1: buy and sell, to eat and drink to his glory.
• 32:35
  Speaker 1: This is worshiping God in spirit and in truth, as
• 32:38
  Speaker 1: much as the praying to Him in a wilderness. But
• 32:43
  Speaker 1: if so, then contemplation is only one way of worshiping
• 32:47
  Speaker 1: God in spirit and in truth. Therefore, to give ourselves
• 32:50
  Speaker 1: up entirely to this would be to destroy many branches
• 32:54
  Speaker 1: of spiritual worship, all equally acceptable to God and equally
• 32:58
  Speaker 1: profitable not hurt to the soul.
• 33:01
  Speaker 2: For it is a great mistake.
• 33:03
  Speaker 1: To suppose that an attention to those outward things where
• 33:06
  Speaker 1: to the providence of God hath called us, is any
• 33:10
  Speaker 1: clog to a Christian, or any hindrance at all to
• 33:13
  Speaker 1: his always seeing him that is invisible. It does not
• 33:16
  Speaker 1: at all damp the ardor of his thought. It does
• 33:19
  Speaker 1: not encumber or distract his mind. It gives him no
• 33:23
  Speaker 1: uneasy or hurtful care.
• 33:25
  Speaker 2: Who does it.
• 33:26
  Speaker 1: All as unto the Lord, who hath learned whatsoever he
• 33:29
  Speaker 1: doth in word or deed to do all in the
• 33:32
  Speaker 1: name of the Lord Jesus, having only one eye of
• 33:35
  Speaker 1: the soul, which moves round on outward things, and one
• 33:38
  Speaker 1: immovably fixed on God. Learn what this meaneth, ye, poor recluses,
• 33:44
  Speaker 1: that you may clearly discern your own littleness of faith, yea,
• 33:48
  Speaker 1: that you may no longer judge others by yourselves. Go
• 33:51
  Speaker 1: and learn what that meaneth thou, O Lord, in tender love,
• 33:56
  Speaker 1: dost all my burdens bear, Lift my heart to things above,
• 34:00
  Speaker 1: and fix it ever there colm on tumults. Weel I
• 34:04
  Speaker 1: sit midst busy multitudes, alone, sweetly waiting at thy feet
• 34:09
  Speaker 1: till all thy will be done. But the grand objection
• 34:14
  Speaker 1: is still behind. We appeal, they say, to experience our
• 34:19
  Speaker 1: light did shine. We used outward things many years, and
• 34:23
  Speaker 1: yet they profited nothing. We attended on all the ordinances.
• 34:27
  Speaker 1: But we were no better for it, nor indeed any
• 34:30
  Speaker 1: one else.
• 34:31
  Speaker 2: Nay, we were the.
• 34:32
  Speaker 1: Worse, for we fancied ourselves Christians for so doing, when
• 34:36
  Speaker 1: we knew not what Christianity meant.
• 34:40
  Speaker 2: I allow the fact.
• 34:41
  Speaker 1: I allow that you and ten thousand more have thus
• 34:44
  Speaker 1: abused the ordinances of God, mistaking the means for the end.
• 34:49
  Speaker 1: Supposing that the doing these or some other outward works,
• 34:53
  Speaker 1: either was the religion of Jesus Christ or would be
• 34:56
  Speaker 1: accepted in the place of it. But let the abuse
• 34:59
  Speaker 1: be taken away way and the use remain. Now use
• 35:03
  Speaker 1: all outward things, but use them with a constant eye
• 35:06
  Speaker 1: to the renewal of your soul in righteousness and true holiness.
• 35:10
  Speaker 1: But this is not all they affirm. Experience likewise shows
• 35:15
  Speaker 1: that the trying to do good is but lost labor.
• 35:19
  Speaker 1: What does it avail to feed or clothe men's bodies
• 35:22
  Speaker 1: if they are just dropping into everlasting fire? And what
• 35:25
  Speaker 1: good can any man do to their souls if these
• 35:28
  Speaker 1: are changed? God doth it himself. Besides, all men are
• 35:32
  Speaker 1: either good, at least desirous so to be, or obstinately evil.
• 35:38
  Speaker 1: Now the former have no need of us. Let them
• 35:40
  Speaker 1: ask help of God, and it shall be given them,
• 35:44
  Speaker 1: and the latter will receive no help from us. Nay,
• 35:47
  Speaker 1: and our Lord forbids to cast our pearls before swine,
• 35:52
  Speaker 1: I answer one, whether they will finally.
• 35:55
  Speaker 2: Be lost or saved. You are expressly.
• 35:57
  Speaker 1: Commanded to feed the hungry and clothe the naked. If
• 36:01
  Speaker 1: you can, and do not, whatever becomes of them, you
• 36:04
  Speaker 1: shall go away into everlasting fire.
• 36:07
  Speaker 2: Two.
• 36:08
  Speaker 1: Though it is God only changes hearts, yet he generally
• 36:12
  Speaker 1: doth it by man. It is our part to do
• 36:15
  Speaker 1: all that in us lies as diligently as if we
• 36:18
  Speaker 1: could change them ourselves, and then to leave the event
• 36:21
  Speaker 1: to him. Three, God, in answer to their prayers, builds
• 36:26
  Speaker 1: up his children by each other in every good gift,
• 36:30
  Speaker 1: nourishing and strengthening the whole body by that which every
• 36:33
  Speaker 1: joint supplieth, so that the eye cannot say to the hand,
• 36:37
  Speaker 1: I have no need of thee, no nor even the
• 36:41
  Speaker 1: head to the feet, I have no need of you. Lastly,
• 36:45
  Speaker 1: how are you assured that the persons before you are
• 36:48
  Speaker 1: dogs or swine? Judge them not until you have tried.
• 36:52
  Speaker 1: How knowest thou, o man? But thou mayest gain thy brother?
• 36:57
  Speaker 1: But thou mayest under God, save his soul from death. Death.
• 37:01
  Speaker 1: When he spurns thy love and blasphemes the good word,
• 37:04
  Speaker 1: then it is time to give him.
• 37:06
  Speaker 2: Up to God.
• 37:08
  Speaker 1: We have tried, we have labored to reform sinners, and
• 37:12
  Speaker 1: what did it avail on many? We could make no
• 37:14
  Speaker 1: impression at all. And if some were changed for a while,
• 37:18
  Speaker 1: yet their goodness was but as the morning do, and
• 37:21
  Speaker 1: they were soon as bad, nay worse than ever, so
• 37:25
  Speaker 1: that we only hurt them, and ourselves too, for our
• 37:28
  Speaker 1: minds were hurried and discomposed, perhaps filled with anger instead
• 37:32
  Speaker 1: of love. Therefore we had better have kept our religion
• 37:36
  Speaker 1: to ourselves. It is very possible this fact also may
• 37:41
  Speaker 1: be true, that you have tried to do good and
• 37:44
  Speaker 1: have not succeeded. Yea, that those who seemed reformed relapsed
• 37:49
  Speaker 1: into sin, and their last state was worse than the first.
• 37:53
  Speaker 1: And what marvel is the servant above his master? But
• 37:57
  Speaker 1: how often did he strive to save sinners and they
• 38:00
  Speaker 1: would not hear? Or when they had followed him, awhile
• 38:03
  Speaker 1: they turned back as a dog to his vomit. But
• 38:07
  Speaker 1: he did not therefore desist from striving to do good.
• 38:10
  Speaker 1: Nor should you, whatever your success be it is your
• 38:14
  Speaker 1: part to do as you are commanded. The event is
• 38:17
  Speaker 1: in the hand of God. You are not accountable for this.
• 38:21
  Speaker 1: Leave it to him who orders all things.
• 38:24
  Speaker 2: Well.
• 38:25
  Speaker 1: In the morning, so thy seed, and in the evening
• 38:28
  Speaker 1: withhold not thy hand, for thou knowest not whether shall
• 38:32
  Speaker 1: prosper Ecclesiastes eleven six. But the trial hurries and frets
• 38:37
  Speaker 1: your own soul. Perhaps it did so for this very reason,
• 38:41
  Speaker 1: because you thought you was accountable for the event, which
• 38:44
  Speaker 1: no man is, or indeed can be.
• 38:48
  Speaker 2: Or perhaps because.
• 38:49
  Speaker 1: You was off your guard you was not watchful over
• 38:52
  Speaker 1: your own spirit. But this is no reason for disobeying God.
• 38:57
  Speaker 1: Try again, but try more wearily than before. Do good
• 39:02
  Speaker 1: as you forgive, not seven times only, but until seventy
• 39:06
  Speaker 1: times seven. Only be wiser by experience. Attempt it every time,
• 39:11
  Speaker 1: more cautiously than before, Be more humbled before God, more
• 39:16
  Speaker 1: deeply convinced that of yourself you can do nothing, Be
• 39:20
  Speaker 1: more jealous over your own spirit, more gentle and watchful
• 39:24
  Speaker 1: unto prayer. Thus cast your bread upon the waters, and
• 39:28
  Speaker 1: you shall find it again after many days.
• 39:32
  Speaker 2: Four.
• 39:33
  Speaker 1: Notwithstanding all these plausible pretenses for hiding it, let your
• 39:37
  Speaker 1: light so shine before men that they may see your
• 39:40
  Speaker 1: good works and glorify your Father, which is in heaven.
• 39:43
  Speaker 1: This is the practical application which our Lord himself makes
• 39:47
  Speaker 1: of the foregoing considerations. Let your light so shine, your
• 39:52
  Speaker 1: lowliness of heart, your gentleness and meekness of wisdom, your serious,
• 39:58
  Speaker 1: weighty concern for the things of each and sorrow for
• 40:01
  Speaker 1: the sins and miseries of men, Your earnest desire of
• 40:05
  Speaker 1: universal holiness and full happiness in God, Your tender goodwill
• 40:10
  Speaker 1: to all mankind, and fervent love to your supreme Benefactor.
• 40:15
  Speaker 1: Endeavor not to conceal this light, wherewith God hath enlightened
• 40:19
  Speaker 1: your soul. But let it shine before men, before all
• 40:23
  Speaker 1: with whom you are in the whole tenor of your conversation.
• 40:27
  Speaker 1: Let it shine still more eminently in your actions, in
• 40:30
  Speaker 1: your doing all possible good to all men, and in
• 40:33
  Speaker 1: your suffering for righteousness sake, while you rejoice and are
• 40:37
  Speaker 1: exceeding glad, knowing that great is your reward in Heaven.
• 40:43
  Speaker 1: Let your light so shine before men, that they may
• 40:46
  Speaker 1: see your good works. So far, let a Christian be
• 40:49
  Speaker 1: from ever designing or desiring to conceal his religion. On
• 40:54
  Speaker 1: the contrary, let it be your desire, not to conceal it,
• 40:58
  Speaker 1: not to put the light under a bush. Let it
• 41:01
  Speaker 1: be your care to place it on a candlestick, that
• 41:04
  Speaker 1: it may give light to all that are in the house.
• 41:08
  Speaker 1: Only take heed not to seek your own praise herein,
• 41:11
  Speaker 1: not to desire any honor to yourselves. But let it
• 41:15
  Speaker 1: be your sole aim, that all who see your good
• 41:18
  Speaker 1: works may glorify your Father, which is in heaven. Be
• 41:22
  Speaker 1: this your one ultimate end in all things. With this view,
• 41:26
  Speaker 1: be plain, open, undisguised. Let your love be without dissimulation.
• 41:32
  Speaker 1: Why should you hide fair disinterested love. Let there be
• 41:36
  Speaker 1: no guile found in your mouth. Let your words be
• 41:39
  Speaker 1: the genuine picture of your heart. Let there be no
• 41:42
  Speaker 1: darkness or reservedness in your conversation, no disguise in your behavior.
• 41:48
  Speaker 1: Leave this to those who have other designs in view,
• 41:51
  Speaker 1: designs which will not bear the light. Be ye artless
• 41:55
  Speaker 1: and simple to all mankind, that all may see the
• 41:58
  Speaker 1: grace of God which is in you. And although some
• 42:01
  Speaker 1: will harden their hearts, yet others will take knowledge that
• 42:05
  Speaker 1: ye have been with Jesus, and by returning themselves to
• 42:08
  Speaker 1: the great Bishop of their souls, glorify your Father, which
• 42:12
  Speaker 1: is in heaven with this one design, that men may
• 42:17
  Speaker 1: glorify God in you go on in His name, and
• 42:20
  Speaker 1: in the power of His might, be not ashamed even
• 42:23
  Speaker 1: to stand alone. So it be in the ways of God.
• 42:27
  Speaker 1: Let the light which is in your heart shine in
• 42:30
  Speaker 1: all good works, both works of piety and works of mercy.
• 42:34
  Speaker 1: And in order to enlarge your ability of doing good,
• 42:37
  Speaker 1: renounce all superfluities. Cut off all unnecessary expense in food,
• 42:42
  Speaker 1: in furniture, in apparel. Be a good steward of every
• 42:46
  Speaker 1: gift of.
• 42:47
  Speaker 2: God, even of these his lowest gifts.
• 42:50
  Speaker 1: Cut off all unnecessary expense of time, all needless or
• 42:54
  Speaker 1: useless employments. And whatsoever thy hand findeth to do, do
• 42:59
  Speaker 1: it thy might.
• 43:01
  Speaker 2: In a word, be.
• 43:02
  Speaker 1: Thou full of faith and love. Do good, suffer evil.
• 43:07
  Speaker 1: And herein be thou steadfast, unmovable, yea always abounding in
• 43:12
  Speaker 1: the work of the Lord, forasmuch as thou knowest that
• 43:16
  Speaker 1: thy labor is not in vain in the Lord. End
• 43:21
  Speaker 1: of Section twenty four