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029 - Upon our Lords Sermon on the Mount Discourse VIII · Sermons on Several Occasions, First Series

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