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

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