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

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  Speaker 1: Section twenty nine 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. Sermons on Several Occasions First Series
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  Speaker 1: by John Wesley upon Our Lord's Sermon on the Mount,
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  Speaker 1: Discourse nine. No man can serve two masters, for either
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  Speaker 1: he will hate the one and love the other, or
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  Speaker 1: else he will hold to the one and despise the other.
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  Speaker 1: Ye cannot serve God and Mammon. Therefore I say unto you,
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  Speaker 1: take no thought for your life what ye shall eat,
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  Speaker 1: or what ye shall drink, Nor yet for your body
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  Speaker 1: what ye shall put on. Is not the life more
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  Speaker 1: than meat, and the body than raiment. Behold the fowls
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  Speaker 1: of the air, for they sow not, neither do they
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  Speaker 1: reap nor gather into barns. Yet your Heavenly Father feedeth them.
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  Speaker 1: Are ye not much better than they? Which of you,
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  Speaker 1: by taking thought can add one cubit unto his stature?
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  Speaker 1: And why take ye thought for raiment? Consider the lilies
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  Speaker 1: of the field, how they grow, they toil, not neither
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  Speaker 1: do they spin. And yet I say unto you that
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  Speaker 1: even Solomon, in all his glory, was not arrayed like
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  Speaker 1: one of these. Wherefore, if God so clothed the grass
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  Speaker 1: of the field, which to day is and tomorrow is
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  Speaker 1: cast into the oven, shall he not much more clothe you, o,
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  Speaker 1: ye of little faith. Therefore, take no thought saying what
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  Speaker 1: shall we eat, or what shall we drink? Or wherewithal
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  Speaker 1: shall we be clothed? For after all these things do
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  Speaker 1: the gentiles seek for Your heavenly Father, knoweth that ye
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  Speaker 1: have need of all these things. But seek ye first
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  Speaker 1: the Kingdom of God and his righteousness, and all these
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  Speaker 1: things shall be added. Unto you. Take therefore no thought
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  Speaker 1: for the morrow, For the morrow shall take thought for
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  Speaker 1: the things of itself. Sufficient unto the day is the
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  Speaker 1: evil thereof Matthew Chapter six, verses twenty four to thirty four.
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  Speaker 1: It is recorded of the nations whom the King of Assyria,
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  Speaker 1: after he had carried Israel away into captivity, placed in
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  Speaker 1: the cities of Samaria, that they feared the Lord and
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  Speaker 1: served their own gods. These nations, saith the inspired writer,
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  Speaker 1: feared the Lord, performed an outward service to him, a
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  Speaker 1: plain proof that they had a fear of God. Though
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  Speaker 1: not according to knowledge, and served their graven images both
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  Speaker 1: their children and their children's children, as did their fathers.
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  Speaker 1: So do they unto this day. Second Kings, Chapter seventeen,
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  Speaker 1: verse thirty three. How nearly does the practice of most
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  Speaker 1: modern Christians resemble this of the ancient Heathens. They fear
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  Speaker 1: the Lord. They also perform and an outward service to Him,
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  Speaker 1: and hereby show they have some fear of God. But
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  Speaker 1: they likewise serve their own gods. There are those who
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  Speaker 1: teach them as there were who taught the Assyrians the
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  Speaker 1: manner of the God of the land, the God whose
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  Speaker 1: name the country bears to this day, and who was
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  Speaker 1: once worshiped there with an holy worship. Howbeit they do
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  Speaker 1: not serve him alone. They do not fear him enough
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  Speaker 1: for this. But every nation maketh gods of their own,
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  Speaker 1: every nation in the cities wherein they dwell, these nations
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  Speaker 1: fear the Lord. They have not laid aside the outward
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  Speaker 1: form of worshiping him. But they serve their graven images,
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  Speaker 1: silver and gold, the work of men's hands, money, pleasure,
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  Speaker 1: and praise the gods of this world, more than divide
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  Speaker 1: their service with the God of Israel. This is the manner,
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  Speaker 1: both of their children and their children's children, as did
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  Speaker 1: their fathers, so do they unto this day. But although
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  Speaker 1: speaking in a loose way after the common manner of men,
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  Speaker 1: those poor Heathens were said to fear the Lord, Yet
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  Speaker 1: we may observe the Holy Ghost. Immediately adds, speaking according
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  Speaker 1: to the truth and real nature of things, they fear
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  Speaker 1: not the Lord, neither do after the law and the
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  Speaker 1: commandment which the Lord commanded The children of Jacob, with
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  Speaker 1: whom the Lord made a covenant and charged them saying,
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  Speaker 1: ye shall not fear other gods, nor serve them. But
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  Speaker 1: the Lord, your God, ye shall thou fear, and he
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  Speaker 1: shall deliver you out of the hand of all your enemies.
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  Speaker 1: The same judgment is passed by the unerring spirit of God,
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  Speaker 1: and indeed by all the eyes of whose understanding he
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  Speaker 1: hath opened to discern the things of God. Upon these
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  Speaker 1: poor Christians, commonly so called, if we speak according to
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  Speaker 1: the truth and real nature of things, they fear not
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  Speaker 1: the Lord. Neither do they serve him, For they do
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  Speaker 1: not after the covenant the Lord hath made with them,
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  Speaker 1: neither after the law and commandment which he hath commanded them,
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  Speaker 1: saying thou shalt worship the Lord thy God, and him
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  Speaker 1: only shalt thou serve. They serve other gods unto this day,
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  Speaker 1: And no man can serve two masters. How vain is
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  Speaker 1: it for any man to aim at this, to attempt
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  Speaker 1: the serving of two masters? Is it not easy to
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  Speaker 1: foresee what must be the unavoidable consequence of such an attempt.
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  Speaker 1: Either he will hate the one and love the other,
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  Speaker 1: or else he will hold to the one and despise
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  Speaker 1: the other. The two parts of this sentence, although separately proposed,
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  Speaker 1: are to be understood in connection with each other. For
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  Speaker 1: the latter part is a consequence of the former. He
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  Speaker 1: will naturally hold to him whom he loves, He will
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  Speaker 1: so cleave to him as to perform to him a willing, faithful,
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  Speaker 1: and diligent service. And in the meantime he will so
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  Speaker 1: far at least despise the master he hates, as to
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  Speaker 1: have little regard to his commands, and to obey them,
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  Speaker 1: if at all, in a slight and careless manner. Therefore,
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  Speaker 1: whatsoever the wise men of the world may suppose, ye
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  Speaker 1: cannot serve God and Mammon. Mammon was the name of
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  Speaker 1: one of the Heathen gods, who was supposed to preside
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  Speaker 1: over riches. It is here understood of riches themselves, gold
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  Speaker 1: and silver, or in general money, and by a common
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  Speaker 1: figure of speech, of all that may be purchased thereby,
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  Speaker 1: such as ease, honor, and sensual pleasure. But what are
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  Speaker 1: we here to understand by serving God, and what by
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  Speaker 1: serving Mammon? We cannot serve God unless we believe in him.
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  Speaker 1: This is the only true foundation of serving him. Therefore,
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  Speaker 1: believing in God as reconciling the world to himself through
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  Speaker 1: Christ Jesus. The believing in Him as a loving, pardoning
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  Speaker 1: God is the first great branch of his service. And
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  Speaker 1: thus to believe in God implies to trust in Him
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  Speaker 1: as our strength, without whom we can do nothing, who
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  Speaker 1: every moment indures us with power from on high, without
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  Speaker 1: which it is impossible to please Him. As our help,
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  Speaker 1: our only help in time of trouble, who compasseth us
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  Speaker 1: about with songs of deliverance, as our shield, our defender,
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  Speaker 1: and the lifter up of our head above all our
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  Speaker 1: enemies that are round about us. It implies to trust
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  Speaker 1: in God as our happiness, as the center of our spirits,
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  Speaker 1: the only rest of our souls, the only good, who
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  Speaker 1: is adequate to all our capacities and sufficient to satisfy
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  Speaker 1: all the desires He hath given us. It implies what
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  Speaker 1: is nearly allied to the other, to trust in God
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  Speaker 1: as our end, to have an eye to Him in
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  Speaker 1: all things, to use all things only as a means
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  Speaker 1: of enjoying Him wheresoever we are, or whatsoever we do,
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  Speaker 1: to see Him that is invisible looking on us, well pleased,
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  Speaker 1: and to refer all things to Him in Christ Jesus. Thus,
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  Speaker 1: to believe is the first thing we are to understand
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  Speaker 1: by serving God. The second is to love Him. Now.
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  Speaker 1: To love God in the manner the Scripture describes, in
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  Speaker 1: the manner God himself requires of us, and by requiring
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  Speaker 1: engages to work in us. Is to love Him as
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  Speaker 1: the one God that is with all our heart and
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  Speaker 1: with all our soul, and with all our mind and
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  Speaker 1: with all our strength. It is to desire God alone
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  Speaker 1: for his own sake, and nothing else but with reference
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  Speaker 1: to him. To rejoice in God, to delight in the Lord,
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  Speaker 1: not only to seek but find happiness in him. To
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  Speaker 1: enjoy God as the chiefest among ten thousand, To rest
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  Speaker 1: in Him as our God, and our all. In a word,
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  Speaker 1: to have such a possession of God, God as makes
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  Speaker 1: us always happy. A third thing we are to understand
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  Speaker 1: by serving God is to resemble or imitate him. So
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  Speaker 1: the ancient Father Optimus day cultus emitari quamcoli. It is
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  Speaker 1: the best worship or service of God to imitate Him
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  Speaker 1: you worship. We here speak of imitating or resembling Him
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  Speaker 1: in the spirit of our minds, For here the true
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  Speaker 1: Christian imitation of God begins. God is a spirit, and
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  Speaker 1: they that imitate or resemble Him must do it in
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  Speaker 1: spirit and in truth. Now God is love. Therefore they
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  Speaker 1: who resemble Him in the spirit of their minds are
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  Speaker 1: transformed into the same image. They are merciful, even as
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  Speaker 1: He is merciful. Their soul is all love. They are kind, benevolent, compassionate,
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  Speaker 1: tender hearted, and not only to the good and gentle,
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  Speaker 1: but also to the froward. Yea, they are like Him,
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  Speaker 1: loving unto every man, and their mercy extends to all
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  Speaker 1: his works. One thing more we are to understand by
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  Speaker 1: serving God, and that is the obeying Him, the glorifying
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  Speaker 1: Him with our bodies as well as with our spirits,
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  Speaker 1: the keeping his outward commandments, the zealously doing whatever he
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  Speaker 1: hath enjoined, the carefully avoiding whatever he hath forbidden, the
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  Speaker 1: performing all the ordinary actions of life with a single
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  Speaker 1: eye and a pure heart, offering them all in holy,
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  Speaker 1: fervent love as sacrifices to God through Jesus Christ. Let
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  Speaker 1: us consider now what we are to understand on the
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  Speaker 1: other hand, by serving Mammon and first. It implies the
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  Speaker 1: trusting in riches, in money, or the things purchasable thereby
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  Speaker 1: as our strength, the means whereby we shall perform whatever
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  Speaker 1: cause we have in hand, The trusting in them as
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  Speaker 1: our help by which we look to be comforted in
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  Speaker 1: or delivered out of trouble. It implies the trusting in
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  Speaker 1: the world for happiness, the supposing that a man's life,
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  Speaker 1: the comfort of his life consisteth in the abundance of
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  Speaker 1: the things which he possesseth, the looking for rest in
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  Speaker 1: the things that are seen, for content in outward plenty,
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  Speaker 1: the expecting that satisfaction in the things of the world
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  Speaker 1: which can never be found out of God. And if
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  Speaker 1: we do this, we cannot but make the world our end,
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  Speaker 1: the ultimate end, if not of all, at least of
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  Speaker 1: many of our undertakings, many of our actions and designs
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  Speaker 1: in which we shall aim only at an increase of wealth,
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  Speaker 1: at the obtaining pleasure or praise, at the gaining a
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  Speaker 1: larger measure of temporal things, without any reference to things eternal.
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  Speaker 1: The serving Mammon implies secondly loving the world, desiring it
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  Speaker 1: for its own sake, the placing our joy in the
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  Speaker 1: things thereof, and setting our hearts upon them, the seeking
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  Speaker 1: what indeed it is impossible we should find our happiness
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  Speaker 1: therein the resting with the whole weight of our souls
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  Speaker 1: upon the staff of this broken reed, although daily experience
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  Speaker 1: shows it cannot support, but will only enter into our
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  Speaker 1: hand and pierce it to resemble. To be conformed to
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  Speaker 1: the world is a third thing we are to understand
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  Speaker 1: by serving Mammon. To have not only designs, but desires, tempers,
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  Speaker 1: affections suitable to those of the world. To be of
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  Speaker 1: an earthly, sensual mind, chained down to the things of earth,
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  Speaker 1: To be self willed, in ordinate lovers of ourselves, to
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  Speaker 1: think highly of our own attainments, to desire and delight
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  Speaker 1: in the praise of men, to fear, shun and abhor reproach,
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  Speaker 1: to be impatient of reproof, easy to be provoked, and
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  Speaker 1: swift to return evil for evil. To serve Mammon is
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  Speaker 1: lastly to obey the world by outwardly conforming to its
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  Speaker 1: maxims and customs. To walk as other men walk in
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  Speaker 1: the common road, in the broad, smooth, beaten path, To
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  Speaker 1: be in the fashion, to follow a multitude, To do
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  Speaker 1: like the rest of our neighbors, that is, to do
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  Speaker 1: the will of the flesh and the mind. To gratify
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  Speaker 1: our appetites and inclinations, to sacrifice to ourselves, aim at
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  Speaker 1: our own ease and pleasure in the general course both
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  Speaker 1: of our words and actions. Now, what can be more
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  Speaker 1: undeniably clear than that we cannot thus serve God and Mammon.
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  Speaker 1: Does not every man see that he cannot comfortably serve both,
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  Speaker 1: That to trim between God and the world is the
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  Speaker 1: sure way to be disappointed in both, and to have
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  Speaker 1: no rest either in one or the other. How uncomfortable
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  Speaker 1: a condition must he be in, who having the fear
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  Speaker 1: but not the love of God, who serving him but
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  Speaker 1: not with all his heart, has only the toils and
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  Speaker 1: not the joys of religion. He has religion enough to
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  Speaker 1: make him miserable, but not enough to make him happy.
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  Speaker 1: His religion will not let him enjoy the world, and
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  Speaker 1: the world will not let him enjoy God, so that
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  Speaker 1: by halting between both, he loses both and has no
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  Speaker 1: peace either in God or the world. Does not every
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  Speaker 1: man see that he cannot serve both consistently with himself.
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  Speaker 1: What more glaring inconsistency can be conceived than must continually
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  Speaker 1: appear in his whole behavior? Who is endeavoring to obey
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  Speaker 1: both these masters, striving to serve God and Mammon. He
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  Speaker 1: is indeed a sinner that goeth two ways, one step
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  Speaker 1: forward and another backward. He is continually building up with
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  Speaker 1: one hand and pulling down with the other. He loves sin,
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  Speaker 1: and he hates it. He is always seeking, and yet
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  Speaker 1: always fleeing from God. He would and he would not.
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  Speaker 1: He is not the same man for one day, no,
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  Speaker 1: not for an hour together. He is a motley mixture
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  Speaker 1: of all sorts of contrarieties, a heap of contradictions jumbled
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  Speaker 1: in one. Oh, be consistent with thyself one way or
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  Speaker 1: the other. Turn to the right hand or to the left.
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  Speaker 1: If Mammon be God, serve thou him. If the Lord,
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  Speaker 1: then serve him. But never think of serving either at
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  Speaker 1: all unless it be with thy whole heart. Does not
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  Speaker 1: every reasonable, every thinking man see that he cannot possibly
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  Speaker 1: serve God and Mammon because there is the most absolute contrariety,
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  Speaker 1: the most irreconcilable enmity between them. The contrariety between the
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  Speaker 1: most opposite things on earth, between fire and water, darkness
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  Speaker 1: and light, vanishes into nothing when compared to the contrariety
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  Speaker 1: between God and Mammon, So that in whatsoever respect you
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  Speaker 1: serve the one, you necessarily renounce the other. Do you
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  Speaker 1: believe in God through Christ? Do you trust in Him
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  Speaker 1: as your strength, your help, your shield, and your exceeding
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  Speaker 1: great reward, as your happiness, your end in all above
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  Speaker 1: all things. Then you cannot trust in riches. It is
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  Speaker 1: absolutely impossible you should so long as you have this
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  Speaker 1: faith in God. Do you thus trust in riches, then
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  Speaker 1: you have denied the faith. You do not trust in
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  Speaker 1: the Living God. Do you love God? Do you seek
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  Speaker 1: and find happiness in Him? Then you cannot love the world,
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  Speaker 1: neither the things of the world. You are crucified to
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  Speaker 1: the world, and the world crucified to you. Do you
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  Speaker 1: love the world? Are your affections set on things beneath.
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  Speaker 1: Do you seek happiness in earthly things, then it is
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  Speaker 1: impossible you should love God. Then the love of the
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  Speaker 1: Father is not in you. Do you reason God? Are
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  Speaker 1: you merciful as your Father is merciful? Are you transformed
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  Speaker 1: by the renewal of your mind into the image of
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  Speaker 1: Him that created you? Then you cannot be conformed to
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  Speaker 1: the present world. You have renounced all its affections and lusts.
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  Speaker 1: Are you conformed to the world. Does your soul still
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  Speaker 1: bear the image of the earthly? Then you are not
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  Speaker 1: renewed in the spirit of your mind. You do not
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  Speaker 1: bear the image of the heavenly. Do you obey God?
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  Speaker 1: Are you zealous to do his will on earth as
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  Speaker 1: the angels do in heaven? Then it is impossible you
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  Speaker 1: should obey Mammon. Then you set the world at open defiance.
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  Speaker 1: You trample its customs and maxims under foot, and will
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  Speaker 1: neither follow nor be led by them. Do you follow
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  Speaker 1: the world? Do you live like other men? Do you
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  Speaker 1: please men? Do you please yourself? Then you cannot be
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  Speaker 1: a servant of God. You are of your master and father,
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  Speaker 1: the devil. Therefore thou shalt worship the Lord, thy God,
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  Speaker 1: and him only shalt thou serve, Thou shalt lay aside
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  Speaker 1: all thoughts of obeying two masters, of serving God and Mammon.
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  Speaker 1: Thou shalt propose to thyself no end, no help, no happiness,
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  Speaker 1: but God. Thou shalt seek nothing in earth or heaven
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  Speaker 1: but Him. Thou shalt aim at nothing but to know,
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  Speaker 1: to love and enjoy Him. And because this is all
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  Speaker 1: your business below, the only view you can reasonably have,
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  Speaker 1: the one design you are to pursue in all things. Therefore,
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  Speaker 1: I say unto you, as our Lord continues his discourse,
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  Speaker 1: take no thought for your life what ye shall eat
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  Speaker 1: or what ye shall drink, Nor yet for your body
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  Speaker 1: what ye shall put on a deep and weighty direction,
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  Speaker 1: which it imports us well to consider and thoroughly to understand.
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  Speaker 1: Our Lord does not here require that we should be
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  Speaker 1: utterly without thought, even touching the concerns of this life.
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  Speaker 1: A giddy, careless temper is at the farthest remove from
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  Speaker 1: the whole religion of Jesus Christ. Neither does he require
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  Speaker 1: us to be slothful in business, to be slack and
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  Speaker 1: dilatory therein. This likewise is contrary to the whole spirit
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  Speaker 1: and genius of His religion. A Christian abhorse sloth as
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  Speaker 1: much as drunkenness, and flees from idleness as he does
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  Speaker 1: from adultery. He well knows that there is one kind
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  Speaker 1: of thought and care with which God is well pleased,
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  Speaker 1: which is absolutely needful for the due performance of those
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  Speaker 1: outward works unto which the providence of God has called him.
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  Speaker 1: It is the will of God that every man should
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  Speaker 1: labor to eat his own bread, yea, and that every
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  Speaker 1: man should provide for his own for them of his
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  Speaker 1: own household. It is likewise his will that we should
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  Speaker 1: owe no man anything but provide things honest the sight
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  Speaker 1: of all men. But this cannot be done without taking
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  Speaker 1: some thought, without having some care upon our minds, yea.
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  Speaker 1: Often not without long and serious thought, not without much
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  Speaker 1: and earnest care. Consequently, this care to provide for ourselves
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  Speaker 1: and our household, this thought how to render to all
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  Speaker 1: their dues. Our blessed Lord does not condemn. Yea. It
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  Speaker 1: is good and acceptable in the sight of God, our Savior.
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  Speaker 1: It is good and acceptable to God that we should
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  Speaker 1: so take thought concerning whatever we have in hand, as
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  Speaker 1: to have a clear comprehension of what we are about
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  Speaker 1: to do, and to plan our business before we enter
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  Speaker 1: upon it. And it is right that we should carefully
• 28:02
  Speaker 1: consider from time to time what steps we are to
• 28:06
  Speaker 1: take therein, as well as that we should prepare all
• 28:10
  Speaker 1: things beforehand for the carrying it on in the most
• 28:15
  Speaker 1: effectual manner. This care termed by some the care of
• 28:21
  Speaker 1: the head, It was by no means our Lord's design
• 28:26
  Speaker 1: to condemn. What he here condemns is the care of
• 28:31
  Speaker 1: the heart, the anxious, uneasy care, the care that hath
• 28:36
  Speaker 1: torment all such care as does hurt either to the
• 28:42
  Speaker 1: soul or body. What he forbids is that care which
• 28:48
  Speaker 1: sad experience shows, wastes the blood and drinks up the spirits,
• 28:54
  Speaker 1: which anticipates all the misery it fears, and comes to
• 28:59
  Speaker 1: torment us before the time. He forbids only that care
• 29:05
  Speaker 1: which poisons the blessings of today by fear of what
• 29:09
  Speaker 1: may be tomorrow, which cannot enjoy the present plenty through
• 29:15
  Speaker 1: apprehensions of future want. This care is not only a
• 29:21
  Speaker 1: sore disease, a grievous sickness of soul, but also an
• 29:27
  Speaker 1: heinous offense against God, a sin of the deepest dye.
• 29:34
  Speaker 1: It is a high affront to the gracious governor and
• 29:38
  Speaker 1: wise disposer of all things. Necessarily implying that the Great
• 29:44
  Speaker 1: Judge does not do right, that he does not order
• 29:49
  Speaker 1: all things well, It plainly implies that he is wanting,
• 29:55
  Speaker 1: either in wisdom if he does not know what things
• 29:59
  Speaker 1: we stand and in need of, or in goodness if
• 30:03
  Speaker 1: he does not provide those things for all who put
• 30:07
  Speaker 1: their trust in him. Beware therefore, that you take not
• 30:12
  Speaker 1: thought in this sense. Be ye anxiously careful, for nothing,
• 30:18
  Speaker 1: Take no uneasy thought. This is a plain sure rule.
• 30:25
  Speaker 1: Uneasy care is unlawful care. With a single eye to God.
• 30:31
  Speaker 1: Do all that in you lies, to provide things honest
• 30:36
  Speaker 1: in the sight of all men, and then give up
• 30:40
  Speaker 1: all into better hands, leave the whole event to God.
• 30:46
  Speaker 1: Take no thought of this kind, no uneasy thought. Even
• 30:52
  Speaker 1: for your life, what ye shall eat, or what ye
• 30:56
  Speaker 1: shall drink, Nor yet for your body what ye shall
• 31:00
  Speaker 1: put on. Is not the life more than meat, and
• 31:05
  Speaker 1: the body than raiment. If then God gave you life
• 31:12
  Speaker 1: the greater gift, will he not give you food to
• 31:15
  Speaker 1: sustain it? If He hath given you the body, how
• 31:20
  Speaker 1: can ye doubt? But he will give you raiment to
• 31:23
  Speaker 1: cover it? More especially if you give yourselves up to
• 31:28
  Speaker 1: Him and serve him with your whole heart. Behold, see
• 31:34
  Speaker 1: before your eyes the fowls of the air, For they
• 31:38
  Speaker 1: so not. Neither do they reap, nor gather into barns,
• 31:44
  Speaker 1: And yet they lack nothing. Yet your heavenly Father feedeth them.
• 31:50
  Speaker 1: Are ye not much better than they? Ye, that are
• 31:54
  Speaker 1: creatures capable of God? Are ye not of more account
• 31:59
  Speaker 1: in the eyes of God, of a higher rank in
• 32:03
  Speaker 1: the scale of beings? And which of you, by taking
• 32:07
  Speaker 1: thought can add one cubit to his stature? What profit
• 32:13
  Speaker 1: have you then, from this anxious thought? It is every
• 32:17
  Speaker 1: way fruitless and unavailing. And why take ye thought for raiment?
• 32:25
  Speaker 1: Have ye not a daily reproof? Wherever you turn your eyes.
• 32:30
  Speaker 1: Consider the lilies of the field, how they grow, they toil,
• 32:35
  Speaker 1: not neither do they spin. And yet I say unto
• 32:40
  Speaker 1: you that even Solomon, in all his glory, was not
• 32:45
  Speaker 1: arrayed like one of these. Wherefore, if God so clothe
• 32:51
  Speaker 1: the grass of the field, which to day is and
• 32:55
  Speaker 1: tomorrow is cast into the oven, is cut down, burned up.
• 33:00
  Speaker 1: And see no more, shall He not much more clothe you, o,
• 33:06
  Speaker 1: ye of little faith, you whom He made to endure
• 33:11
  Speaker 1: forever and ever to be pictures of his own eternity.
• 33:17
  Speaker 1: Ye are indeed of little faith, otherwise ye could not
• 33:22
  Speaker 1: doubt of His love and care. No, not for a moment. Therefore,
• 33:29
  Speaker 1: take no thought saying, what shall we eat if we
• 33:34
  Speaker 1: lay up no treasure upon earth? What shall we drink?
• 33:39
  Speaker 1: If we serve God with all our strength? If our
• 33:43
  Speaker 1: eye be singly fixed on him? Wherewithal shall we be clothed?
• 33:49
  Speaker 1: If we are not conformed to the world, if we
• 33:53
  Speaker 1: disoblige those by whom we might be profited. For after
• 33:58
  Speaker 1: all these things do the gentiles seek the heathens who
• 34:04
  Speaker 1: know not God. But ye are sensible. Your heavenly Father
• 34:09
  Speaker 1: knoweth that ye have need of all these things, and
• 34:13
  Speaker 1: he hath pointed out to you an infallible way of
• 34:17
  Speaker 1: being constantly supplied therewith. Seek ye first the Kingdom of
• 34:23
  Speaker 1: God and his righteousness, and all these things shall be
• 34:28
  Speaker 1: added unto you. Seek ye first the Kingdom of God,
• 34:34
  Speaker 1: before ye give place to any other thought or care.
• 34:38
  Speaker 1: Let it be your concern that the God and Father
• 34:42
  Speaker 1: of our Lord, Jesus Christ, who gave his only begotten son,
• 34:48
  Speaker 1: to the end that believing in him, ye might not perish,
• 34:54
  Speaker 1: but have everlasting life. May reign in your heart, May
• 34:59
  Speaker 1: manifest him self in your soul, and dwell and rule there,
• 35:04
  Speaker 1: that He may cast down every high thing which exalteth
• 35:09
  Speaker 1: itself against the knowledge of God, and bring into captivity
• 35:15
  Speaker 1: every thought to the obedience of Christ. Let God have
• 35:20
  Speaker 1: the sole dominion over you. Let Him reign without a rival.
• 35:26
  Speaker 1: Let Him possess all your heart and rule alone. Let
• 35:32
  Speaker 1: Him be your one desire, your joy, your love, so
• 35:37
  Speaker 1: that all that is within you may continually cry out
• 35:41
  Speaker 1: the Lord, God, omnipotent reigneth. Seek the Kingdom of God
• 35:48
  Speaker 1: and his righteousness. Righteousness is the fruit of God's reigning
• 35:54
  Speaker 1: in the heart. And what is righteousness but love, the
• 35:59
  Speaker 1: love of God and of all mankind, flowing from faith
• 36:04
  Speaker 1: in Jesus Christ, and producing humbleness of mind, meekness, gentleness,
• 36:11
  Speaker 1: long suffering, patience, deadness to the world, and every right
• 36:18
  Speaker 1: disposition of heart toward God and toward man. And by
• 36:24
  Speaker 1: these it produces all holy actions, whatsoever are lovely or
• 36:30
  Speaker 1: of good report, whatsoever works of faith and labor of
• 36:36
  Speaker 1: love are acceptable to God and profitable to man. His righteousness,
• 36:44
  Speaker 1: this is all his righteousness. Still it is his own
• 36:49
  Speaker 1: free gift to us for the sake of Jesus Christ,
• 36:54
  Speaker 1: the Righteous, through whom alone it is purchased for us,
• 37:00
  Speaker 1: and it is his work. It is he alone that
• 37:03
  Speaker 1: worketh it in us by the inspiration of the Holy Spirit.
• 37:09
  Speaker 1: Perhaps the well observing this may give light to some
• 37:13
  Speaker 1: other scriptures which we have not always so clearly understood.
• 37:20
  Speaker 1: Saint Paul, speaking in his Epistle to the Romans concerning
• 37:25
  Speaker 1: the unbelieving Jews, saith, they, being ignorant of God's righteousness
• 37:32
  Speaker 1: and going about to establish their own righteousness, have not
• 37:38
  Speaker 1: submitted themselves unto the righteousness of God. I believe this
• 37:44
  Speaker 1: may be one sense of the words. They were ignorant
• 37:48
  Speaker 1: of God's righteousness, not only of the righteousness of Christ
• 37:54
  Speaker 1: imputed to every believer, whereby all his sins are blot
• 37:59
  Speaker 1: out and he is reconciled to the favor of God,
• 38:04
  Speaker 1: but which seems here to be more immediately understood. They
• 38:10
  Speaker 1: were ignorant of that inward righteousness, of that holiness of heart,
• 38:16
  Speaker 1: which is with the utmost propriety termed God's righteousness as
• 38:23
  Speaker 1: being both his own free gift through Christ and his
• 38:28
  Speaker 1: own work by his almighty Spirit. And because they were
• 38:33
  Speaker 1: ignorant of this, they went about to establish their own righteousness.
• 38:39
  Speaker 1: They labored to establish that outside righteousness, which might very
• 38:44
  Speaker 1: properly be termed their own, for neither was it wrought
• 38:49
  Speaker 1: by the spirit of God, nor was it owned or
• 38:53
  Speaker 1: accepted of Him. They might work this themselves by their
• 38:58
  Speaker 1: own natural strength. And when they had done, it was
• 39:02
  Speaker 1: a stink in his nostrils. And yet trusting in this,
• 39:08
  Speaker 1: they would not submit themselves unto the righteousness of God. Yea,
• 39:13
  Speaker 1: they hardened themselves against that faith, whereby alone it was
• 39:19
  Speaker 1: possible to attain it. For Christ is the end of
• 39:23
  Speaker 1: the law for righteousness to every one that believeth Christ,
• 39:29
  Speaker 1: when he said it is finished, put an end to
• 39:33
  Speaker 1: that law, to the law of external rites and ceremonies,
• 39:39
  Speaker 1: that He might bring in a better righteousness through his blood,
• 39:43
  Speaker 1: by that one oblation of himself once offered even the
• 39:49
  Speaker 1: image of God into the inmost soul of every one
• 39:54
  Speaker 1: that believeth Nearly related to these are those words of
• 39:59
  Speaker 1: the apost in his Epistle to the Philippians. I count
• 40:04
  Speaker 1: all things but dung, that I may win Christ an
• 40:09
  Speaker 1: entrance into his everlasting kingdom and be found in him.
• 40:15
  Speaker 1: Believing in Him, not having mine own righteousness, which is
• 40:20
  Speaker 1: of the Law, but that which is through the faith
• 40:23
  Speaker 1: of Christ, the righteousness which is of God by faith.
• 40:29
  Speaker 1: Not having my own righteousness which is of the Law,
• 40:34
  Speaker 1: a barely external righteousness, the outside religion I formerly had
• 40:41
  Speaker 1: when I hoped to be accepted of God, because I
• 40:45
  Speaker 1: was touching the righteousness which is of the Law blameless,
• 40:51
  Speaker 1: but that which is through the faith of Christ, the
• 40:55
  Speaker 1: righteousness which is of God by faith Beings Chapter three,
• 41:02
  Speaker 1: verses eight to nine. That holiness of heart, that renewal
• 41:07
  Speaker 1: of the soul in all its desires, tempers, and affections,
• 41:12
  Speaker 1: which is of God. It is the work of God
• 41:16
  Speaker 1: and not of man, by faith, through the faith of Christ,
• 41:22
  Speaker 1: through the revelation of Jesus Christ in us, and by
• 41:26
  Speaker 1: faith in His Blood, whereby alone we obtain the remission
• 41:31
  Speaker 1: of our sins and an inheritance among those that are sanctified.
• 41:38
  Speaker 1: Seek ye first this Kingdom of God in your hearts,
• 41:42
  Speaker 1: this righteousness which is the gift and work of God,
• 41:47
  Speaker 1: the image of God renewed in your souls. And all
• 41:51
  Speaker 1: these things shall be added unto you all things needful
• 41:56
  Speaker 1: for the body. Such a measure of all as God
• 42:01
  Speaker 1: sees most for the advancement of his kingdom. These shall
• 42:05
  Speaker 1: be added. They shall be thrown in over and above.
• 42:11
  Speaker 1: In seeking the peace and the love of God, you
• 42:14
  Speaker 1: shall not only find what you more immediately seek, even
• 42:19
  Speaker 1: the kingdom that cannot be moved, but also what you seek,
• 42:24
  Speaker 1: not not at all for its own sake, but only
• 42:29
  Speaker 1: in reference to the other. You shall find in your
• 42:32
  Speaker 1: way to the Kingdom, all outward things, so far as
• 42:37
  Speaker 1: they are expedient for you. This care God hath taken
• 42:42
  Speaker 1: upon himself. Cast you all your care upon him. He
• 42:48
  Speaker 1: knoweth your wants, and whatsoever is lacking he will not
• 42:54
  Speaker 1: fail to supply. Therefore, take no thought for the morrow.
• 43:00
  Speaker 1: Not only take ye no thought how to lay up
• 43:03
  Speaker 1: treasures on earth, how to increase in worldly substance. Take
• 43:09
  Speaker 1: no thought how to procure more food than you can eat,
• 43:13
  Speaker 1: or more raiment than you can put on, or more
• 43:17
  Speaker 1: money than is required from day to day for the
• 43:20
  Speaker 1: plain reasonable purposes of life. But take no uneasy thought,
• 43:27
  Speaker 1: even concerning those things which are absolutely needful for the body.
• 43:33
  Speaker 1: Do not trouble yourself now with thinking what you shall
• 43:37
  Speaker 1: do at a season which is yet afar off. Perhaps
• 43:42
  Speaker 1: that season will never come, or it will be no
• 43:45
  Speaker 1: concern of yours. Before then you will have passed through
• 43:50
  Speaker 1: all the waves and be landed in eternity. All those
• 43:56
  Speaker 1: distant views do not belong to you, who are but
• 44:00
  Speaker 1: a creature of a day. Nay, what have you to
• 44:04
  Speaker 1: do with the morrow? More strictly speaking, why should you
• 44:09
  Speaker 1: perplex yourself without need? God provides for you to day?
• 44:14
  Speaker 1: What is needful to sustain the life which He hath
• 44:18
  Speaker 1: given you. It is enough give yourself up into his hands.
• 44:25
  Speaker 1: If you live another day, he will provide for that. Also,
• 44:30
  Speaker 1: above all, do not make the care of future things
• 44:34
  Speaker 1: a pretense for neglecting present duty. This is the most
• 44:40
  Speaker 1: fatal way of taking thought for the morrow. And how
• 44:45
  Speaker 1: common is it among men. Many if we exhort them
• 44:50
  Speaker 1: to keep a conscious void of offense, to abstain from
• 44:55
  Speaker 1: what they are convinced is evil, do not scruple to reply,
• 45:00
  Speaker 1: how then must we live? Must we not take care
• 45:04
  Speaker 1: of ourselves and of our families? And this they imagine
• 45:09
  Speaker 1: to be a sufficient reason for continuing in known wilful sin.
• 45:16
  Speaker 1: They say, and perhaps think they would serve God now,
• 45:21
  Speaker 1: were it not that they should by and by lose
• 45:25
  Speaker 1: their bread they would prepare for eternity, but they are
• 45:30
  Speaker 1: afraid of wanting the necessaries of life, so they serve
• 45:35
  Speaker 1: the devil for a morsel of bread. They rush into
• 45:39
  Speaker 1: hell for fear of want. They throw away their poor souls,
• 45:45
  Speaker 1: lest they should, some time or other fall short of
• 45:49
  Speaker 1: what is needful for their bodies. It is not strange
• 45:54
  Speaker 1: that they who thus take the matter out of God's
• 45:57
  Speaker 1: hand should be so often disappointed of the very things
• 46:02
  Speaker 1: they seek, that while they throw away heaven to secure
• 46:06
  Speaker 1: the things of earth, they lose the one, but do
• 46:11
  Speaker 1: not gain the other. The jealous God, in the wise
• 46:15
  Speaker 1: course of his providence, frequently suffers this, so that they
• 46:21
  Speaker 1: who will not cast their care on God, who taking
• 46:26
  Speaker 1: thought for temporal things, have little concern for things eternal,
• 46:32
  Speaker 1: lose the very portion which they have chosen. There is
• 46:37
  Speaker 1: a visible blast on all their undertakings. Whatsoever they do,
• 46:43
  Speaker 1: it doth not prosper insomuch that after they have forsaken
• 46:49
  Speaker 1: God for the world, they lose what they sought as
• 46:53
  Speaker 1: well as what they sought. Not they fall short of
• 46:58
  Speaker 1: the Kingdom of God and his righteousness, Nor yet are
• 47:03
  Speaker 1: other things added unto them. There is another way of
• 47:08
  Speaker 1: taking thought for the morrow, which is equally forbidden. In
• 47:12
  Speaker 1: these words, it is possible to take thought in a
• 47:17
  Speaker 1: wrong manner, even with regard to spiritual things, to be
• 47:22
  Speaker 1: so careful about what may be by and by as
• 47:27
  Speaker 1: to neglect what is now required at our hands. How
• 47:32
  Speaker 1: insensibly do we slide into this if we are not
• 47:36
  Speaker 1: continually watching unto prayer. How easily are we carried away
• 47:42
  Speaker 1: in a kind of waking dream, projecting distant schemes and
• 47:48
  Speaker 1: drawing fine scenes in our own imagination. We think, what
• 47:54
  Speaker 1: good we will do when we are in such a place,
• 47:58
  Speaker 1: or when such a time is come. How useful we
• 48:03
  Speaker 1: will be, how plenteous in good works when we are
• 48:07
  Speaker 1: easier in our circumstances, How earnestly we will serve God
• 48:13
  Speaker 1: when once such an hindrance is out of the way.
• 48:18
  Speaker 1: Or perhaps you are now in heaviness of soul, God,
• 48:22
  Speaker 1: as it were, hides his face from you. You see
• 48:26
  Speaker 1: little of the light of his countenance. You cannot taste
• 48:31
  Speaker 1: his redeeming love in such a temper of mind. How
• 48:36
  Speaker 1: natural is it to say, oh, how I will praise
• 48:41
  Speaker 1: God when the light of His countenance shall be again
• 48:45
  Speaker 1: lifted up upon my soul? How will I exhort others
• 48:49
  Speaker 1: to praise Him when His love is again shed abroad
• 48:54
  Speaker 1: in my heart. Then I will do thus, And thus
• 48:59
  Speaker 1: I will speak for God in all places. I will
• 49:03
  Speaker 1: not be ashamed of the Gospel of Christ. Then I
• 49:07
  Speaker 1: will redeem the time. I will use to the uttermost
• 49:12
  Speaker 1: every talent I have received. Do not believe thyself, thou
• 49:19
  Speaker 1: wilt not do it then, unless thou doest it. Now,
• 49:24
  Speaker 1: He that is faithful in that which is little, of
• 49:28
  Speaker 1: whatsoever kind it be, whether it be worldly, substance, or
• 49:33
  Speaker 1: the fear or love of God, will be faithful in
• 49:38
  Speaker 1: that which is much. But if thou now hidest one
• 49:43
  Speaker 1: talent in the earth, thou wilt then hide five. That is,
• 49:49
  Speaker 1: if ever they are given. But there is small reason
• 49:53
  Speaker 1: to expect they ever will. Indeed, unto him that hath
• 49:59
  Speaker 1: that is uses what he hath shall be given, and
• 50:05
  Speaker 1: he shall have more abundantly. But from him that hath not,
• 50:11
  Speaker 1: that is uses not the grace which he hath already received,
• 50:17
  Speaker 1: whether in a larger or smaller degree, shall be taken
• 50:21
  Speaker 1: away even that which he hath. And take no thought
• 50:27
  Speaker 1: for the temptations of tomorrow. This also is a dangerous snare.
• 50:34
  Speaker 1: Think not when such a temptation comes, what shall I do?
• 50:39
  Speaker 1: How shall I stand? I feel I have not power
• 50:43
  Speaker 1: to resist. I am not able to conquer that enemy.
• 50:48
  Speaker 1: Most true, you have not now the power which you
• 50:53
  Speaker 1: do not now stand in need of. You are not
• 50:58
  Speaker 1: able at this time to conquer that enemy. And at
• 51:03
  Speaker 1: this time he does not assault you with the grace
• 51:07
  Speaker 1: you have. Now, you could not withstand the temptations which
• 51:13
  Speaker 1: you have not. But when the temptation comes, the grace
• 51:18
  Speaker 1: will come. In greater trials. You will have greater strength.
• 51:23
  Speaker 1: When sufferings abound, the consolations of God will in the
• 51:29
  Speaker 1: same proportion abound, also, so that in every situation the
• 51:36
  Speaker 1: grace of God will be sufficient for you. He doth
• 51:41
  Speaker 1: not suffer you to be tempted to day, above that
• 51:45
  Speaker 1: ye are able to bear. And in every temptation He
• 51:50
  Speaker 1: will make a way to escape as thy days, so
• 51:54
  Speaker 1: thy strength shall be let the morrow. Therefore, take thought
• 52:00
  Speaker 1: for the things of itself. That is, when the morrow comes,
• 52:06
  Speaker 1: then think of it. Live thou to day, be it
• 52:11
  Speaker 1: thy earnest care to improve the present hour. This is
• 52:17
  Speaker 1: your own, and it is your all. The past is
• 52:22
  Speaker 1: as nothing, as though it had never been. The future
• 52:27
  Speaker 1: is nothing to you. It is not yours, perhaps it
• 52:32
  Speaker 1: never will be. There is no depending on what is
• 52:36
  Speaker 1: yet to come, for you know not what a day
• 52:40
  Speaker 1: may bring forth. Therefore, live to day, lose not an hour.
• 52:47
  Speaker 1: Use this moment, for it is your portion who knoweth
• 52:52
  Speaker 1: the things which have been before him, or which shall
• 52:56
  Speaker 1: be after him Under the sun. The generations that were
• 53:01
  Speaker 1: from the beginning of the world, where are they now
• 53:05
  Speaker 1: fled away? Forgotten they were? They lived their day, They
• 53:12
  Speaker 1: were shook off of the earth as leaves off of
• 53:16
  Speaker 1: their trees. They moldered away into common dust. Another and
• 53:22
  Speaker 1: another race succeeded. Then they followed the generation of their fathers,
• 53:29
  Speaker 1: and shall never more see the light. Now is thy
• 53:33
  Speaker 1: turn upon the earth. Rejoice, o young man, in the
• 53:38
  Speaker 1: days of thy youth. Enjoy the very very now by
• 53:44
  Speaker 1: enjoying him whose years fail not. Now let thine eye
• 53:50
  Speaker 1: be singly fixed on him, in whom is no variableness,
• 53:56
  Speaker 1: neither shadow of turning. Now give him thy heart. Now
• 54:02
  Speaker 1: stay thyself on him. Now be thou holy as He
• 54:08
  Speaker 1: is holy. Now lay hold on the blessed opportunity of
• 54:14
  Speaker 1: doing his acceptable and perfect will. Now rejoice to suffer
• 54:21
  Speaker 1: the loss of all things, so thou mayest win Christ
• 54:26
  Speaker 1: gladly suffer to day for his Name's sake. Whatsoever he
• 54:32
  Speaker 1: permits this day to come upon THEE. But look not
• 54:36
  Speaker 1: at the sufferings of tomorrow. Sufficient unto the day is
• 54:41
  Speaker 1: the evil. Thereof evil. It is speaking after the manner
• 54:47
  Speaker 1: of men, whether it be reproach or want, pain or sickness.
• 54:54
  Speaker 1: But in the language of God, all is blessing. It
• 54:59
  Speaker 1: is a precious balm, prepared by the wisdom of God,
• 55:04
  Speaker 1: and variously dispensed among his children according to the various
• 55:10
  Speaker 1: sicknesses of their souls. And He gives in one day
• 55:15
  Speaker 1: sufficient for that day, proportioned to the want and strength
• 55:21
  Speaker 1: of the patient. If therefore thou snatchest today what belongs
• 55:28
  Speaker 1: to the morrow. If thou addest this to what is
• 55:32
  Speaker 1: given THEE already, it will be more than thou canst bear.
• 55:38
  Speaker 1: This is the way, not to heal, but to destroy
• 55:42
  Speaker 1: thy own soul. Take. Therefore, just as much as He
• 55:47
  Speaker 1: gives THEE today today, do and suffer his will. Today,
• 55:55
  Speaker 1: give up thyself, thy body, soul, and spirit to God
• 56:01
  Speaker 1: through Christ Jesus, desiring nothing but that God may be
• 56:06
  Speaker 1: glorified in all thou art, all thou doest, all thou sufferest,
• 56:13
  Speaker 1: seeking nothing but to know God and his son Jesus
• 56:18
  Speaker 1: Christ through the eternal Spirit, pursuing nothing but to love Him,
• 56:25
  Speaker 1: to serve him, and to enjoy Him. At this hour
• 56:30
  Speaker 1: and to all eternity now unto God, the Father who
• 56:35
  Speaker 1: hath made me, and all the world unto God, the
• 56:40
  Speaker 1: Son who hath redeemed me, and all mankind unto God,
• 56:47
  Speaker 1: the Holy Ghost who sanctifieth Me, and all the elect
• 56:52
  Speaker 1: people of God, be honor and praise, majesty and Dominion
• 57:00
  Speaker 1: forever and ever. Amen. And of Section twenty nine